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and my Work with my God. and my Work with my God.
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but is not conviction more cleer and ful;
but is not conviction more clear and full;
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Why? she had a word from God;
Why? she had a word from God;
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and that is the word of peace, the Gospel of peace.
and that is the word of peace, the Gospel of peace.
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All men desire to hear the Learned:
All men desire to hear the Learned:
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but be humbled for your Unbelief. S•condly:
but be humbled for your Unbelief. S•condly:
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then remember the description of this Sin. Thirdly:
then Remember the description of this Sin. Thirdly:
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after I have been admonished of the evil of it. After I have been admonished of the evil of it.
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Such is the end of Presumption; Such is the end of Presumption;
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and so drew her from the appointment of God:
and so drew her from the appointment of God:
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and find out the Deceits of the Papists;
and find out the Deceits of the Papists;
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1 You do, or have rested on the Promise.1 You do, or have rested on the Promise.
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God hath a great Revenue from the very infirmities of his People.
God hath a great Revenue from the very infirmities of his People.
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because he was the first man, and the first that sinned:
Because he was the First man, and the First that sinned:
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and deny particular Comforts, and Manifestations, yet love me eternally.
and deny particular Comforts, and Manifestations, yet love me eternally.
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and look to Men, that are much below them in Nature:
and look to Men, that Are much below them in Nature:
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therefore I say, there is great danger if men do now blaspheme;
Therefore I say, there is great danger if men do now Blaspheme;
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he was reproved for it, as you read in the Chapter:
he was reproved for it, as you read in the Chapter:
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These are those that are contrary to al men, and to themselves:
These Are those that Are contrary to all men, and to themselves:
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For 1 Afflictions argue Gods love rather than his hatred.
For 1 Afflictions argue God's love rather than his hatred.
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ibid. 4 Great imployment is the mercy promised.Ibid. 4 Great employment is the mercy promised.
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not that ye lay by the Word then, but because ye are now in the dark;
not that you lay by the Word then, but Because you Are now in the dark;
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but I cannot pray at al; and that which I do perform, it is no Duty.
but I cannot pray At all; and that which I do perform, it is no Duty.
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though some smoak do come in withal;
though Some smoke do come in withal;
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not that there are no hard things therein, and difficulties;
not that there Are no hard things therein, and difficulties;
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for though the Meat be never so good, yet if the Stomach throw it up presently,
for though the Meat be never so good, yet if the Stomach throw it up presently,
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and do not keep it, it doth the man no good. So in regard of the Scripture:
and do not keep it, it does the man no good. So in regard of the Scripture:
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as somtimes men think that the Light and Law within them, is their Rule;
as sometimes men think that the Light and Law within them, is their Rule;
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and wil he forget you that are his Seed? Though a Woman forget her Child,
and will he forget you that Are his Seed? Though a Woman forget her Child,
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But al the men of the World, have not an inward principle of Faith and Grace;
But all the men of the World, have not an inward principle of Faith and Grace;
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which he speaks in reference to these sufferings, Heb. 10. Psal 40.8. which he speaks in Referente to these sufferings, Hebrew 10. Psalm 40.8.
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So that when Christ died for us, he did not only merit a power to beleeve,
So that when christ died for us, he did not only merit a power to believe,
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and repent, but he did merit Faith and Repentance.
and Repent, but he did merit Faith and Repentance.
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and make such a discovery and manifestation of himself, as he never had before.
and make such a discovery and manifestation of himself, as he never had before.
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and none that were sad and sorrowful were to eat of the holy things.
and none that were sad and sorrowful were to eat of the holy things.
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But how shall I know that my little, is a Pledg and Earnest of more? But how shall I know that my little, is a Pledge and Earnest of more?
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A LIFTING UP In case of MISCARRIAGE OF DUTIES. Serm. VI PSALM, 42.11.
A LIFTING UP In case of MISCARRIAGE OF DUTIES. Sermon VI PSALM, 42.11.
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Be it so, yet it is to be cast on God. But it is a spiritual Gift:
Be it so, yet it is to be cast on God. But it is a spiritual Gift:
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and be jealous of her husbands love;
and be jealous of her Husbands love;
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For the Love of God set us ashore, we are not able to ride out this storm;
For the Love of God Set us ashore, we Are not able to ride out this storm;
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O! set us upon some Land or other:
OH! Set us upon Some Land or other:
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Ver. 10. As a Sword in my Bones, whilst they reproach me dayly:
Ver. 10. As a Sword in my Bones, while they reproach me daily:
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I have more work lies upon my Shop-board, than I can turn my hand unto:
I have more work lies upon my Shopboard, than I can turn my hand unto:
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but I have a great deal of work to do, and I have no skil to do it:
but I have a great deal of work to do, and I have no skill to do it:
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and yet he bea•s up to his meat, and to his work, he is not sick,
and yet he bea•s up to his meat, and to his work, he is not sick,
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but he hath an infirmity, this is weakness:
but he hath an infirmity, this is weakness:
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4. But my Sin is a Sin of Infirmity, because I am troubled after it.
4. But my since is a since of Infirmity, Because I am troubled After it.
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and therefore you do not lie in Sin.
and Therefore you do not lie in Sin.
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If you would be kept from Relapses into your infirmities, or other Sins;
If you would be kept from Relapses into your infirmities, or other Sins;
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He commends them for what was good; and rebukes them for what was evil.
He commends them for what was good; and rebukes them for what was evil.
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And if you put your Judgment into Christs hand, he wil keep it for you;
And if you put your Judgement into Christ hand, he will keep it for you;
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and having been a while at Prayer, you shal be more fit for Conference:
and having been a while At Prayer, you shall be more fit for Conference:
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So that thus you see, true saving Faith is above al others, considered alone:
So that thus you see, true Saving Faith is above all Others, considered alone:
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and if you are commanded to beleeve, then you are called to it;
and if you Are commanded to believe, then you Are called to it;
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ib. 2 Thereby the reproach is •owled away from his sufferings.ib. 2 Thereby the reproach is •owled away from his sufferings.
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God doth somtimes try us by his Providence, he doth somtimes lay a Providential Dispensation before us, to try,
God does sometimes try us by his Providence, he does sometimes lay a Providential Dispensation before us, to try,
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and see what we wil do. So he led the Children of Israel in the Wilderness forty Yeers, to try them,
and see what we will do. So he led the Children of Israel in the Wilderness forty years, to try them,
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and to know what they would do, and to humble them.
and to know what they would do, and to humble them.
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which when a man hath obtained, then he is to take heed to the written Word no longer:
which when a man hath obtained, then he is to take heed to the written Word no longer:
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SCRIPTURE-LIGHT, The most Sure LIGHT. Sermon I. 2 PET. 1.19.
SCRIPTURE LIGHT, The most Sure LIGHT. Sermon I. 2 PET. 1.19.
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We have also a more sure Word of Prophesie, whereunto ye do well that ye take heed,
We have also a more sure Word of Prophesy, whereunto you do well that you take heed,
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as unto a Light that shineth in a dark place, until the day dawn, and the Day-star arise in your hearts.
as unto a Light that shines in a dark place, until the day dawn, and the Daystar arise in your hearts.
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IN these words, ye have an Exhortation to a great Duty, Viz. Attention, or taking heed to the Word of God, in dark, and dangerous Times, and Places.
IN these words, you have an Exhortation to a great Duty, Viz. Attention, or taking heed to the Word of God, in dark, and dangerous Times, and Places.
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The Duty is commanded, and commended; Ye do well that ye take heed, NONLATINALPHABET, ye do well, or beautifully;
The Duty is commanded, and commended; You do well that you take heed,, you do well, or beautifully;
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this is your Christian Beauty, and Comliness in the Eyes of God. Now this Duty is urged, and amplified; urged by divers Arguments;
this is your Christian Beauty, and Comeliness in the Eyes of God. Now this Duty is urged, and amplified; urged by diverse Arguments;
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some taken from the excellency of the Word it self. First, It is NONLATINALPHABET, a Word of Prophesie, or a Prophetical Word, written by Divine Inspiration;
Some taken from the excellency of the Word it self. First, It is, a Word of Prophesy, or a Prophetical Word, written by Divine Inspiration;
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the same that is spoken of in verse 20. called Prophesie of Scripture. Secondly, It is NONLATINALPHABET, a more sure Word:
the same that is spoken of in verse 20. called Prophesy of Scripture. Secondly, It is, a more sure Word:
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Some think the Comparative, is put for the Superlative; as Acts, 25.10. NONLATINALPHABET, as thou very wel (or best) knowest;
some think the Comparative, is put for the Superlative; as Acts, 25.10., as thou very well (or best) Knowest;
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But I take it rather to be meant Comparatively;
But I take it rather to be meant Comparatively;
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for the Word of God written, is surer than that Voyce which they heard in the Mount (whereof he spake in the former Verse) More sure is the Word written, than that Voyce of Revelation;
for the Word of God written, is Surer than that Voice which they herd in the Mount (whereof he spoke in the former Verse) More sure is the Word written, than that Voice of Revelation;
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not ratione veritatis, not in regard of the Truth uttered, for that Voyce was as true as any word in the Scripture;
not ratione veritatis, not in regard of the Truth uttered, for that Voice was as true as any word in the Scripture;
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but more sure, ratione manifestationis, more certain, setled, and established. Secondly: Some Arguments are taken from the usefulness of the Word to us;
but more sure, ratione manifestationis, more certain, settled, and established. Secondly: some Arguments Are taken from the usefulness of the Word to us;
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for it is as a light shining in a dark place; and therefore it is good for us to take heed thereunto:
for it is as a Light shining in a dark place; and Therefore it is good for us to take heed thereunto:
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But how long must we take heed to it? even as long as we live,
But how long must we take heed to it? even as long as we live,
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and whilst we are in the dark especially, even till the day dawn, and the Sun shine in his ful strength and brightness in your hearts; which is the Second thing, whereby this Duty is amplified.
and while we Are in the dark especially, even till the day dawn, and the Sun shine in his full strength and brightness in your hearts; which is the Second thing, whereby this Duty is amplified.
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Some think that is to be understood of a Supernatural Revelation, and Light, which God doth set up in the Soul;
some think that is to be understood of a Supernatural Revelation, and Light, which God does Set up in the Soul;
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But that cannot be: 1. Because the Apostle doth here prefer the written Word before a Revelation from Heaven:
But that cannot be: 1. Because the Apostle does Here prefer the written Word before a Revelation from Heaven:
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Now if he do prefer it before a Divine Revelation, then it is not to give place to the dawning of some special Light, and Revelation in the Heart;
Now if he do prefer it before a Divine Revelation, then it is not to give place to the dawning of Some special Light, and Revelation in the Heart;
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for then he should destroy in the latter part of the Verse, what he had affirmed,
for then he should destroy in the latter part of the Verse, what he had affirmed,
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and built up in the former part. 2. One Scripture is to be explained by another; but Esai. 3.20.
and built up in the former part. 2. One Scripture is to be explained by Another; but Isaiah. 3.20.
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the Lord saith, To the Law, and to the Testimony, if they speak not according to this Word, it is because there is no Light, or morning in them.
the Lord Says, To the Law, and to the Testimony, if they speak not according to this Word, it is Because there is no Light, or morning in them.
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If therefore, any man do pretend Light, or the shining of the morning Star in his Soul,
If Therefore, any man do pretend Light, or the shining of the morning Star in his Soul,
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so as to lay by the Word written, that Light is no true Light;
so as to lay by the Word written, that Light is no true Light;
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and so this Interpretation can be no true Interpretation of these words. 3. This Interpretation doth suppose, that this morning Star did not shine in the Apostles Time,
and so this Interpretation can be no true Interpretation of these words. 3. This Interpretation does suppose, that this morning Star did not shine in the Apostles Time,
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and that then the Apostles, with the Saints of those Times, had not this Light within them;
and that then the Apostles, with the Saints of those Times, had not this Light within them;
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for the Apostle saith, We have a more sure Word, and ye do well that ye take heed thereunto.
for the Apostle Says, We have a more sure Word, and you do well that you take heed thereunto.
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Al the Saints, and People of God then, did walk by, and take heed unto the written Word;
All the Saints, and People of God then, did walk by, and take heed unto the written Word;
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yet they had Light within them. This Interpretation therefore, is contrary to the sence of •he Apostle here.
yet they had Light within them. This Interpretation Therefore, is contrary to the sense of •he Apostle Here.
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Others think that these Words are spoken to the beleeving Jews, in reference to the Prophets of the Old Testament:
Others think that these Words Are spoken to the believing jews, in Referente to the prophets of the Old Testament:
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as if the Apostle should say; The glorious Light of the Gospel hath not yet fully conquered your hearts;
as if the Apostle should say; The glorious Light of the Gospel hath not yet Fully conquered your hearts;
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and therefore til your Gospel-Light be more cleer, you shal do wel to take heed to the Prophets of the Old Testament, who do al testifie with us of Christ.
and Therefore till your Gospel light be more clear, you shall do well to take heed to the prophets of the Old Testament, who do all testify with us of christ.
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But this wil seem to argue, That when Gospel-Light, doth more fully rise upon us, then we may lay by the Prophets of the Old Testament.
But this will seem to argue, That when Gospel light, does more Fully rise upon us, then we may lay by the prophets of the Old Testament.
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Others think that this day dawning, and the Day-star arising, doth note that ful and cleer Vision of God and Christ, which is yet to come.
Others think that this day dawning, and the Daystar arising, does note that full and clear Vision of God and christ, which is yet to come.
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Now, because the whol Earth shal be filled with the knowledg of the Lord in the latter daies (in respect to which Time, it's promised, Revel. 2.28. I will give him the morning-star: and in Chap. 22.16.
Now, Because the Whole Earth shall be filled with the knowledge of the Lord in the latter days (in respect to which Time, it's promised, Revel. 2.28. I will give him the Morning star: and in Chap. 22.16.
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Christ doth appear to the Saints under that Title, saying, I am the bright morning-star. )
christ does appear to the Saints under that Title, saying, I am the bright Morning star.)
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Therefore it is conceived by some, That the Apostle here doth relate to that time, and so the sence of the words should be this:
Therefore it is conceived by Some, That the Apostle Here does relate to that time, and so the sense of the words should be this:
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Though now ye be in the dark, yet ye have the Light of the Scripture to walk by;
Though now you be in the dark, yet you have the Light of the Scripture to walk by;
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whereto ye shal do wel that ye take heed, til ye be brought to, and under a more glorious, and cleer Dispensation.
whereto you shall do well that you take heed, till you be brought to, and under a more glorious, and clear Dispensation.
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But the word used for the morning-Star, Revel. 2.22. is not the same that is here used, and translated the Day-Star.
But the word used for the morning-Star, Revel. 2.22. is not the same that is Here used, and translated the Day-Star.
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The Scripture shal not be out of date in the daies of those glorious Times;
The Scripture shall not be out of date in the days of those glorious Times;
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for the Wals of that City, the New Jerusalem, which shal come down from Heaven, hath twelve Foundations,
for the Walls of that city, the New Jerusalem, which shall come down from Heaven, hath twelve Foundations,
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and in them, the names of the twelve Apostles of the Lamb, Revel. 21.14.
and in them, the names of the twelve Apostles of the Lamb, Revel. 21.14.
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This Interpretation doth suppose that the morning Star, or the Sun (for so the word may be rendred, as Suidas saith) doth not shine in our hearts now,
This Interpretation does suppose that the morning Star, or the Sun (for so the word may be rendered, as Suidas Says) does not shine in our hearts now,
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and that it hath not shined already, whereas it is said, Luk. 1. concerning Christs first coming, verse 78. Whereby the Day-spring from on high, hath visited us to give light to them that sit in darkness, &c. And the Apostle Paul saith;
and that it hath not shined already, whereas it is said, Luk. 1. Concerning Christ First coming, verse 78. Whereby the Dayspring from on high, hath visited us to give Light to them that fit in darkness, etc. And the Apostle Paul Says;
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the day is far spent, and ye are the Children of Light, and of the day.
the day is Far spent, and you Are the Children of Light, and of the day.
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Surely therefore, the day had then dawned in those Times;
Surely Therefore, the day had then dawned in those Times;
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and therefore these words cannot only relate to the glorious Times that are yet to come.
and Therefore these words cannot only relate to the glorious Times that Are yet to come.
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Others say these words do relate unto Heavenly Glory, and so the meaning of the words should be, That we are to take heed unto the written Word, until we come into Heaven; which thing is true:
Others say these words do relate unto Heavenly Glory, and so the meaning of the words should be, That we Are to take heed unto the written Word, until we come into Heaven; which thing is true:
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But where do we find in Scripture, that the Glory of Heaven is said thus to dawn,
But where do we find in Scripture, that the Glory of Heaven is said thus to dawn,
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or shine in our hearts? Or that Christ is said thus to shine in our hearts, in regard of Heavenly Glory?
or shine in our hearts? Or that christ is said thus to shine in our hearts, in regard of Heavenly Glory?
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Therefore I think the word Ʋntil, is not to be taken exclusively;
Therefore I think the word Ʋntil, is not to be taken exclusively;
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but as in other Scriptures, Psal. 110. Sit thou on my right hand, until I make thine Enemies thy foot-stool.
but as in other Scriptures, Psalm 110. Fit thou on my right hand, until I make thine Enemies thy footstool.
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Shal Christ sit on Gods right hand no longer? Shal he not sit there for ever? Yea, he shal sit there for ever, after al Enemies are subdued:
Shall christ fit on God's right hand no longer? Shall he not fit there for ever? Yea, he shall fit there for ever, After all Enemies Are subdued:
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But the words shew what Christ shal enjoy, and do, whilst the Enemies rage; he shal sit in power, judging on the right hand of God;
But the words show what christ shall enjoy, and do, while the Enemies rage; he shall fit in power, judging on the right hand of God;
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not that he shal not sit there when they are subdued.
not that he shall not fit there when they Are subdued.
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So here, Ye do well (saith the Apostle) that ye take heed to the Word, till the day dawn,
So Here, You do well (Says the Apostle) that you take heed to the Word, till the day dawn,
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and the Day-Star arise, and shine in your hearts; that is, til ye have more cleer Light;and the Day-Star arise, and shine in your hearts; that is, till you have more clear Light;
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I'le tel you, saies the Apostle, what ye shal do whilst ye are in the dark,
I'll tell you, Says the Apostle, what you shall do while you Are in the dark,
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even take heed to the Word written. And so the Doctrine from the whol Verse, is this:
even take heed to the Word written. And so the Doctrine from the Whole Verse, is this:
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Scripture-Light, is our great, and most sure Light, whereunto we shall do well that we take heed,
Scripture light, is our great, and most sure Light, whereunto we shall do well that we take heed,
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and that especially in our dark Times, and Places.
and that especially in our dark Times, and Places.
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For the opening, and prosecuting whereof, Four things wil fal under your Consideration. 1. That a good man may be in the dark, in a dark place, state, and condition.
For the opening, and prosecuting whereof, Four things will fall under your Consideration. 1. That a good man may be in the dark, in a dark place, state, and condition.
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2. Though he be in the dark, yet God hath not left him without Scripture-Light to walk by.
2. Though he be in the dark, yet God hath not left him without Scripture light to walk by.
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3. This Scripture-Light, is the most excellent, safe, and sure Light.
3. This Scripture light, is the most excellent, safe, and sure Light.
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4. It's the Duty of all the Saints to take heed thereunto, and to walk thereby,
4. It's the Duty of all the Saints to take heed thereunto, and to walk thereby,
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and that especially in their dark times, and places. First:and that especially in their dark times, and places. First:
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It is possible that a good man may be in the dark, on a dark ground, and in a dark condition;
It is possible that a good man may be in the dark, on a dark ground, and in a dark condition;
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yea, possibly a man may truly fear the Lord, yet he may walk in the dark,
yea, possibly a man may truly Fear the Lord, yet he may walk in the dark,
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and see no light of Comfort; Esai. 50.10. doth not the Church complain in the Lamentat. saying, He hath set me in dark places? Chap. 3.6. Was not David in the dark, when he said, The Lord will lighten my darkness? 2 Sam. 22.29. Was not Job in the dark, when he said, The Lord hath set darkness in my paths? Job, 19.8. and when he said, I waited for light, and there came darkness? Chap. 30.26.
and see no Light of Comfort; Isaiah. 50.10. does not the Church complain in the Lamentat. saying, He hath Set me in dark places? Chap. 3.6. Was not David in the dark, when he said, The Lord will lighten my darkness? 2 Sam. 22.29. Was not Job in the dark, when he said, The Lord hath Set darkness in my paths? Job, 19.8. and when he said, I waited for Light, and there Come darkness? Chap. 30.26.
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And was not Heman in the dark, when he said, Thou hast laid me in the lowest pit in darkness? Psal. 88.6.
And was not Heman in the dark, when he said, Thou hast laid me in the lowest pit in darkness? Psalm 88.6.
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Yea, was not Christ himself in the dark, when the hour, and power of darkness came upon him? Luk. 22.53.
Yea, was not christ himself in the dark, when the hour, and power of darkness Come upon him? Luk. 22.53.
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Surely therefore, it is possible that a good man may be in the dark, upon dark ground, and in a dark Condition;
Surely Therefore, it is possible that a good man may be in the dark, upon dark ground, and in a dark Condition;
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and it must needs be so: For,
and it must needs be so: For,
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A good man may live, and dwel in a Place, or Town, where no means of Grace are;
A good man may live, and dwell in a Place, or Town, where no means of Grace Are;
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in a poor, dark, and ignorant corner of the World.
in a poor, dark, and ignorant corner of the World.
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Did not Job dwel in the Land of Ʋz? And when David thirsted after Ordinances, saying, My soul thirsteth after thee, O God, to see thy Power,
Did not Job dwell in the Land of Ʋz? And when David thirsted After Ordinances, saying, My soul Thirsteth After thee, Oh God, to see thy Power,
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and thy Glory, so as I have seen thee in the Sanctuary, Psal. 63.1, 2. was he not then in such a dark corner as I now speak of? The Title of the Psalm tels us, that he was in the Wilderness of Judah: and if ye look into 1 Sam. 26. ye shal find him complaining thus:and thy Glory, so as I have seen thee in the Sanctuary, Psalm 63.1, 2. was he not then in such a dark corner as I now speak of? The Title of the Psalm tells us, that he was in the Wilderness of Judah: and if you look into 1 Sam. 26. you shall find him complaining thus:
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They have driven me out this day from abiding in the Inheritance of the Lord, saying, Go serve other gods, verse 10. Such a dark place, was Capernaum, and Galilee, by the way of the Sea, Galilee of the Gentiles, where Matth. 4.16. it's said, The People sate in darkness, and in the shadow of death; They have driven me out this day from abiding in the Inheritance of the Lord, saying, Go serve other God's, verse 10. Such a dark place, was Capernaum, and Galilee, by the Way of the Sea, Galilee of the Gentiles, where Matthew 4.16. it's said, The People sat in darkness, and in the shadow of death;
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yet here did Peter, and Andrew dwel, when our Savior called them to follow him; there did James, and John dwel likewise:
yet Here did Peter, and Andrew dwell, when our Saviour called them to follow him; there did James, and John dwell likewise:
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And as a wicked man may live under the means, and the light shine on him, though he comprehends it not;
And as a wicked man may live under the means, and the Light shine on him, though he comprehends it not;
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so it may be the lot, and portion of a good man, to live, and dwel,
so it may be the lot, and portion of a good man, to live, and dwell,
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and be in a Town, or Place, or Parish, where there is no Means, and no Light shining.
and be in a Town, or Place, or Parish, where there is no Means, and no Light shining.
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As he may live, and dwel in such a place as this; so he may be in some great Affliction, and Persecution;
As he may live, and dwell in such a place as this; so he may be in Some great Affliction, and Persecution;
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for the dark places of the Earth, are ful of the habitations of Couelty: Persecuting Times, are dark Times.for the dark places of the Earth, Are full of the habitations of Couelty: Persecuting Times, Are dark Times.
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When do Beasts go forth to their Prey, but in the night? And when are Theeves bold,
When do Beasts go forth to their Prey, but in the night? And when Are Thieves bold,
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but in the night? In times of Persecution, the Enemies of Gods People are very bold,
but in the night? In times of Persecution, the Enemies of God's People Are very bold,
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and those Beasts do go forth to their Prey. Surely therefore, this Time is a dark time with the Saints.
and those Beasts do go forth to their Prey. Surely Therefore, this Time is a dark time with the Saints.
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If a good man may be in such streights, as for the present he doth not see his way before him;
If a good man may be in such straights, as for the present he does not see his Way before him;
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then he may be in the dark. Thus it was with Joseph, when Mary was first with Child;
then he may be in the dark. Thus it was with Joseph, when Marry was First with Child;
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he did not know what to do in the case, til the Angel of the Lord appeared to him.
he did not know what to do in the case, till the Angel of the Lord appeared to him.
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Thus it was with David often, especially at Keilah, when he went down to Ach•sh; feigned himself mad, changing his behavior;
Thus it was with David often, especially At Keilah, when he went down to Ach•sh; feigned himself mad, changing his behaviour;
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and at Ziklag, when his Wives and Goods were taken from him, and his men thought of stoning him. John, 12.35.
and At Ziklag, when his Wives and Goods were taken from him, and his men Thought of stoning him. John, 12.35.
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He that wa•keth in darkness, knows not whither he goes (saith our Savior) And when a man is in such streights,He that wa•keth in darkness, knows not whither he Goes (Says our Saviour) And when a man is in such straights,
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as that he doth not see his way, then he is in the dark indeed. A good man may be much offended:
as that he does not see his Way, then he is in the dark indeed. A good man may be much offended:
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Times of Offences, are dark Times; He that walketh in darkness, stumbleth:
Times of Offences, Are dark Times; He that walks in darkness, stumbleth:
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and so much as I do take offence, and am stumbled, so much I am in the dark.
and so much as I do take offence, and am stumbled, so much I am in the dark.
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Now possibly a good man, may be much offended, and stumbled; though he be not offended at the good Way of God, and Power of Godliness,
Now possibly a good man, may be much offended, and stumbled; though he be not offended At the good Way of God, and Power of Godliness,
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nor at al the Saints, yet he may be under much offence:
nor At all the Saints, yet he may be under much offence:
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All you shall be offended (saith our Savior to his Disciples) because of me. And if a good man may be offended,All you shall be offended (Says our Saviour to his Disciples) Because of me. And if a good man may be offended,
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then he may be in the dark, on a dark ground, and in a dark Condition.
then he may be in the dark, on a dark ground, and in a dark Condition.
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As a good man may be offended, and stumbled; so he may stumble into some mistakes, and errors; Erroneous times, are dark times:
As a good man may be offended, and stumbled; so he may Stumble into Some mistakes, and errors; Erroneous times, Are dark times:
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every Error is Darkness, as Truth is Light. Now a good man may err; for though he doth see much when his eyes are opened in his first Conversion,
every Error is Darkness, as Truth is Light. Now a good man may err; for though he does see much when his eyes Are opened in his First Conversion,
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yet every man doth not see all things; two, or three, or four may see, and have their Eyes open;
yet every man does not see all things; two, or three, or four may see, and have their Eyes open;
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yet one may see further than another. God hath several Truths for several Ages, and Generations:
yet one may see further than Another. God hath several Truths for several Ages, and Generations:
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As in a great House, there are Hangings for every Room; and the Hangings of this Room, are not fit for that;
As in a great House, there Are Hangings for every Room; and the Hangings of this Room, Are not fit for that;
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and the Hangings of that, are not fit for another: So God hath several Hangings of Truth, to furnish several Generations;
and the Hangings of that, Are not fit for Another: So God hath several Hangings of Truth, to furnish several Generations;
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and those that are fit for this, are not fit for that:
and those that Are fit for this, Are not fit for that:
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Nonnulla video non visa beato Augustino (saies Luther) et rursum multa visuros scio, quae ipse ego non video: Nomina video non visa Beato Augustine (Says Luther) et Once again Multa visuros scio, Quae ipse ego non video:
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I see many things (said he) that were not seen to Austin; and those that come after me, shal see those things that I see not.
I see many things (said he) that were not seen to Austin; and those that come After me, shall see those things that I see not.
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O! saith Austin, There is such a depth in Scripture, that I do multo plura nescire quam scire, that I am ignorant of more things than I know.
OH! Says Austin, There is such a depth in Scripture, that I do Much plura Not know quam Scire, that I am ignorant of more things than I know.
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Ye see how it is in a Room where there are many Pictures;
You see how it is in a Room where there Are many Pictures;
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though ye see some of them presently, yet others have a silken Curtain drawn before them, which ye see not immediately. So here;
though you see Some of them presently, yet Others have a silken Curtain drawn before them, which you see not immediately. So Here;
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though God do reveal much unto you, yet there is a silken Curtain that is stil drawn before some Truths,
though God do reveal much unto you, yet there is a silken Curtain that is still drawn before Some Truths,
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and therefore even a good man may be much mistaken.
and Therefore even a good man may be much mistaken.
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The Lord hath hid this thing from me, said Elisha. And when David told Nathan that it was in his heart to build an House unto God; The Lord hath hid this thing from me, said Elisha. And when David told Nathan that it was in his heart to built an House unto God;
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Go (said Nathan to him) and do all that is in thine heart; for the Lord is with thee: Go (said Nathan to him) and do all that is in thine heart; for the Lord is with thee:
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yet Nathan, though a Prophet, was mistaken, and in an Error:
yet Nathan, though a Prophet, was mistaken, and in an Error:
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for the same night, the Lord appeared to him, and told that this Work was reserved for another, not for David. Possibly therefore a good man may mistake,
for the same night, the Lord appeared to him, and told that this Work was reserved for Another, not for David. Possibly Therefore a good man may mistake,
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even in the things of God, and so be in the dark. If a good man may be engaged in some division, and dissention;
even in the things of God, and so be in the dark. If a good man may be engaged in Some division, and dissension;
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then he may be in the dark: Dividing times, are dark times; and possibly a great division, and dissention, may fal amongst good men.
then he may be in the dark: Dividing times, Are dark times; and possibly a great division, and dissension, may fall among good men.
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So great and sharp a division fel between Paul, and Barnabas, that they forsook one another.
So great and sharp a division fell between Paul, and Barnabas, that they forsook one Another.
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I read of two good men (whom Epiphanius makes mention of) that were fellow-Sufferers for the Christian Faith;
I read of two good men (whom Epiphanius makes mention of) that were Fellow-sufferers for the Christian Faith;
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and being condemned, and sent to work in the Mettal Mines, there fel so great a difference between them, that they drew a partition wal between them in the Mine, and being condemned, and sent to work in the Metal Mines, there fell so great a difference between them, that they drew a partition wall between them in the Mine,
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and would not hold communion each with other, in the Service of Christ, for which they both suffered.
and would not hold communion each with other, in the Service of christ, for which they both suffered.
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Cyprian doth impute the great Sufferings, and Persecutions of the Primitive Times, unto the discord, and dissention of brethren: Cyprian does impute the great Sufferings, and Persecutions of the Primitive Times, unto the discord, and dissension of brothers:
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Im• vero nec venissent fratribus haec mala si in umon fratern•tas esset animata, saith he.Im• vero nec venissent fratribus haec mala si in umon fratern•tas esset animata, Says he.
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Ye have heard of the difference between Chrysostom, and Epiphanius; and of that between Jerom, and Ruffinus; and of that between Ridley, and Hooper. In Luthers time, the Contest was so hot, You have herd of the difference between Chrysostom, and Epiphanius; and of that between Jerome, and Ruffinus; and of that between Ridley, and Hooper. In Luthers time, the Contest was so hight,
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and great, and violent between him with his Party, and Zuinglius, Oecolampadius, and others, that though they met together with divers Princes for Reconciliation,
and great, and violent between him with his Party, and Zwingli, Oecolampadius, and Others, that though they met together with diverse Princes for Reconciliation,
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and they did at that Meeting draw up several Articles of Faith, wherein they did all agree,
and they did At that Meeting draw up several Articles of Faith, wherein they did all agree,
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and whereto they did all subscribe; yet Luther would not cal the Calvinists, Brethren.
and whereto they did all subscribe; yet Luther would not call the Calvinists, Brothers.
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And in these Daies of ours, what scuffling is there between Brethren, fighting one with another? Why? but because they are in the dark? If Brethren fight,
And in these Days of ours, what scuffling is there between Brothers, fighting one with Another? Why? but Because they Are in the dark? If Brothers fight,
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and scuffle one with another, who wil not say they are in the dark? A good man may be under some Desertion.
and scuffle one with Another, who will not say they Are in the dark? A good man may be under Some Desertion.
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God may withdraw from him, and when God withdraws, then he is in the dark. Desertion Time, is a dark Time;
God may withdraw from him, and when God withdraws, then he is in the dark. Desertion Time, is a dark Time;
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and such a Cloud as this, may go over the heads of the best.
and such a Cloud as this, may go over the Heads of the best.
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Surely therefore it is possible, that a very good man may be much in the dark.
Surely Therefore it is possible, that a very good man may be much in the dark.
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And if a good man may be under some Temptation, and Sin, then he may be in the dark:
And if a good man may be under Some Temptation, and since, then he may be in the dark:
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Temptation time, is a dark time.
Temptation time, is a dark time.
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When a man cannot see his own hand, though he lift it up before his Eyes,
When a man cannot see his own hand, though he lift it up before his Eyes,
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then he is in the dark indeed.
then he is in the dark indeed.
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Now possibly, a good man may be in such a Temptation, that he shal not be able to see the lifting up of his own hand in prayer, saying, I go to prayer,
Now possibly, a good man may be in such a Temptation, that he shall not be able to see the lifting up of his own hand in prayer, saying, I go to prayer,
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Somtimes it is so with him, that he cannot read his own Graces, nor see them.
Sometimes it is so with him, that he cannot read his own Graces, nor see them.
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Though the Fish lie playing upon the Water, and you may see them in a fair Sun-shine;
Though the Fish lie playing upon the Water, and you may see them in a fair Sunshine;
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yet in a storm, or night, ye see them not, though they be in the Pond,
yet in a storm, or night, you see them not, though they be in the Pond,
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or River stil. So here, though when the Light of Gods Countenance doth shine upon the Soul, he is then able to see, and read his own Graces;
or River stil. So Here, though when the Light of God's Countenance does shine upon the Soul, he is then able to see, and read his own Graces;
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yet if it be a storm, or the night of Temptation, he cannot see them; Why? not because they are not in his heart, & life as before;
yet if it be a storm, or the night of Temptation, he cannot see them; Why? not Because they Are not in his heart, & life as before;
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but because he is in the dark.
but Because he is in the dark.
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Possibly therefore, a good man may be in the dark, upon a dark ground, and in a dark condition. That's the first thing. Secondly:
Possibly Therefore, a good man may be in the dark, upon a dark ground, and in a dark condition. That's the First thing. Secondly:
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Though a good man may be in the dark; yet he hath Scripture-Light to walk by;
Though a good man may be in the dark; yet he hath Scripture light to walk by;
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God hath not left him comfortless, and without Light, in obscure darkness, as the wicked are;
God hath not left him comfortless, and without Light, in Obscure darkness, as the wicked Are;
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but he hath Light within him, and that great Light of the written Word without, whereunto ye do well that ye take heed, (saith the Apostle) as unto a light shining in a dark place.
but he hath Light within him, and that great Light of the written Word without, whereunto you do well that you take heed, (Says the Apostle) as unto a Light shining in a dark place.
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This Scripture-Light he hath alwaies by him;
This Scripture light he hath always by him;
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To the Law, and to the Testimonies, saith the Prophet Isaiah, chap. 8. if they speak not according to this word, it is because there is no Light in them:To the Law, and to the Testimonies, Says the Prophet Isaiah, chap. 8. if they speak not according to this word, it is Because there is no Light in them:
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'tis a dark time, which •he Prophet speaks of;
it's a dark time, which •he Prophet speaks of;
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For many shal stumble, and fal, and be broken, and be shared, and be taken, verse 15. The Lord hideth his face from the house of Jacob, verse 17. Behold I, and the Children whom the Lord h•th given me, are for signs and wonders in Israel, verse 18. And they shall look unto the Earth, For many shall Stumble, and fall, and be broken, and be shared, and be taken, verse 15. The Lord Hideth his face from the house of Jacob, verse 17. Behold I, and the Children whom the Lord h•th given me, Are for Signs and wonders in Israel, verse 18. And they shall look unto the Earth,
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and behold trouble, and darkness, dimness of anguish, and they shall be driven to darkness, verse 22. yet in this time they have the Law,and behold trouble, and darkness, dimness of anguish, and they shall be driven to darkness, verse 22. yet in this time they have the Law,
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and the Testimony, that great Scripture-Light to walk by.
and the Testimony, that great Scripture light to walk by.
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But have not even wicked men, this Light also, of the Scripture, to walk by in their darkness? But have not even wicked men, this Light also, of the Scripture, to walk by in their darkness?
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They have it as a blind man hath the Sun:
They have it as a blind man hath the Sun:
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The Sun is in the Firmament, over the head of a blind man, yet it's no light to him. So here.
The Sun is in the Firmament, over the head of a blind man, yet it's no Light to him. So Here.
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And though a wicked man doth hear, and may read the Scripture, and know many Truths which are therein contained;
And though a wicked man does hear, and may read the Scripture, and know many Truths which Are therein contained;
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yet he doth not know the greatness of them:
yet he does not know the greatness of them:
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A man may know, and say, this is the Sun, and this is the light thereof;
A man may know, and say, this is the Sun, and this is the Light thereof;
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yet not know the greatness of the Sun, & that it is abundantly bigger than the Earth.
yet not know the greatness of the Sun, & that it is abundantly bigger than the Earth.
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So a wicked man may, and doth know many Truths, but he doth not see, and know the greatness of Truths;
So a wicked man may, and does know many Truths, but he does not see, and know the greatness of Truths;
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for he prizeth other things of the World above them.
for he prizeth other things of the World above them.
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A good man knows the Truths of the Gospel, and he sees the greatness of them,
A good man knows the Truths of the Gospel, and he sees the greatness of them,
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for he leaves all to follow them.
for he leaves all to follow them.
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And though a wicked man may have his Eyes open to see man• Truths of the Scriptures; And though a wicked man may have his Eyes open to see man• Truths of the Scriptures;
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yet in seeing he doth not see the same: for as a good man may know Natural things in a Spiritual way;
yet in seeing he does not see the same: for as a good man may know Natural things in a Spiritual Way;
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so he doth know Spiritual things in a Natural way. A good man seeth the things themselves that are contained in the Scripture;
so he does know Spiritual things in a Natural Way. A good man sees the things themselves that Are contained in the Scripture;
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and therefore it is that the knowledg of Christ, is called Christ, T•ll Christ be formed in you, saith the Apostle;
and Therefore it is that the knowledge of christ, is called christ, T•ll christ be formed in you, Says the Apostle;
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that is, til the knowledg of Christ be formed:
that is, till the knowledge of christ be formed:
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The thing is put for the knowledg of it, Why? Because in knowing, the Saints know the things themselves.
The thing is put for the knowledge of it, Why? Because in knowing, the Saints know the things themselves.
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Wicked men know, and have the notion of them:
Wicked men know, and have the notion of them:
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for there is a knowledg of things in the notion of them, which wicked men may have:
for there is a knowledge of things in the notion of them, which wicked men may have:
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and there is a knowledg of the things themselves, which the Saints, and People of God have.
and there is a knowledge of the things themselves, which the Saints, and People of God have.
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But may not a good mans Eyes, be held from this Scripture-Light? Yes, in somethings:But may not a good men Eyes, be held from this Scripture light? Yes, in somethings:
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But though his Eyes be held, it is only quo ad hoc, as to this, or that Truth in particular.
But though his Eyes be held, it is only quo ad hoc, as to this, or that Truth in particular.
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When he is converted, and brought home to G•d, th•n are his eyes said to be opened,
When he is converted, and brought home to G•d, th•n Are his eyes said to be opened,
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then is he •nointed with the Unction of the Holy One, and doth know al things necessary unto his Salvation:
then is he •nointed with the Unction of the Holy One, and does know all things necessary unto his Salvation:
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yet as Hagars eyes, though open, were held th•m seeing the Fountain of Water that was by her,
yet as Hagars eyes, though open, were held th•m seeing the Fountain of Water that was by her,
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when she said, I will not see the death of my Child;
when she said, I will not see the death of my Child;
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so a good mans ey•s may be open, yet they may be held quo ad hoc, as to this, or that Truth, or way;
so a good men ey•s may be open, yet they may be held quo ad hoc, as to this, or that Truth, or Way;
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but though they be held, yet I say it is but quo ad hoc, not in regard of all.
but though they be held, yet I say it is but quo ad hoc, not in regard of all.
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Though a good mans eyes may beheld from some part of this Scripture-Light; yet if he be in health, and not under some Temptation, and Spiritual sickness;
Though a good men eyes may beheld from Some part of this Scripture light; yet if he be in health, and not under Some Temptation, and Spiritual sickness;
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he doth not shut his own Eyes against any Scripture-Light. A sick man wil not endure the opening of the Window, or Case yea:
he does not shut his own Eyes against any Scripture light. A sick man will not endure the opening of the Window, or Case yea:
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but if a man be in health, Set open the Window (saith he) that light may come in,
but if a man be in health, Set open the Window (Says he) that Light may come in,
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I'le venture, and hazard the smoak, for light I must have, and I cannot be without it.
I'll venture, and hazard the smoke, for Light I must have, and I cannot be without it.
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So, if a man be in health for his •oul, he cal for the opening of the Windows:
So, if a man be in health for his •oul, he call for the opening of the Windows:
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possibly some Errors, and Smoak, may come in with Light and Truth; yet set the Windows open, saith he:
possibly Some Errors, and Smoke, may come in with Light and Truth; yet Set the Windows open, Says he:
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But i• sickly, and weak, he is so afraid of Errors, and Smoak, that he dares not endure the means of further Light,
But i• sickly, and weak, he is so afraid of Errors, and Smoke, that he dares not endure the means of further Light,
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but even turns his back, and shuts his Eyes against some Scripture-Light; but a good man in health, doth not so.
but even turns his back, and shuts his Eyes against Some Scripture light; but a good man in health, does not so.
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Though a good mans Eyes, may be held from some Scripture-Light, and Truth, insomuch as he may be in the darkness or some ignorance,
Though a good men Eyes, may be held from Some Scripture light, and Truth, insomuch as he may be in the darkness or Some ignorance,
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yet he knows more than he is able to utter, and he feels more than he can speak:
yet he knows more than he is able to utter, and he feels more than he can speak:
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A knowing, learned man, it may be, can utter more of the Scripture, than he feels;
A knowing, learned man, it may be, can utter more of the Scripture, than he feels;
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but a good man, feels more than he can utter. And though some Scripture Truths, may be hidden from him somtimes;
but a good man, feels more than he can utter. And though Some Scripture Truths, may be hidden from him sometimes;
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yet he hath his intervals of light. As with a man in travel; When he comes upon such, or such an Hill, or Mountain, he sees the Steeples,
yet he hath his intervals of Light. As with a man in travel; When he comes upon such, or such an Hill, or Mountain, he sees the Steeples,
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and Pinacles of the Town, which he is going to; then he comes into a Valley, and he loseth the sight of them again;
and Pinnacles of the Town, which he is going to; then he comes into a Valley, and he loses the sighed of them again;
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then he comes again to another Hill, and then he sees them again. So in our Journey, or travel to Heaven;
then he comes again to Another Hill, and then he sees them again. So in our Journey, or travel to Heaven;
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we see such and such Truths to day, then we come into a Valley, and we lose the sight of them;
we see such and such Truths to day, then we come into a Valley, and we loose the sighed of them;
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then God raises our hearts again, and we see them again. Thus the Saints have their intervals of sight.
then God raises our hearts again, and we see them again. Thus the Saints have their intervals of sighed.
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And though a good man may be in the dark, yet God doth not leave him so:
And though a good man may be in the dark, yet God does not leave him so:
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as it is in the darkness of Fears, so in al other darkness.
as it is in the darkness of Fears, so in all other darkness.
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Matth. 28. ye read that when Christ rose from the dead, the stone was rowled away from the Sepulchre,Matthew 28. you read that when christ rose from the dead, the stone was rolled away from the Sepulchre,
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and they that were about it, were in great fear: There were keepers of the Sepulchre, whom the Jews had set to watch the same;
and they that were about it, were in great Fear: There were keepers of the Sepulchre, whom the jews had Set to watch the same;
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and there were the Godly women, waiting for the Resurrection: both were in fear, and in great fear:
and there were the Godly women, waiting for the Resurrection: both were in Fear, and in great Fear:
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But the Angel appears to Mary, and the good women, saying, Fear not ye; ye seek Jesus, he is risen, he is not here, fear not ye:
But the Angel appears to Marry, and the good women, saying, fear not you; you seek jesus, he is risen, he is not Here, Fear not you:
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he did not say so to the wicked Soldiers, that kept, and watched the Sepulchre; they feared, and he left them in their fears, and in their dark Condition:
he did not say so to the wicked Soldiers, that kept, and watched the Sepulchre; they feared, and he left them in their fears, and in their dark Condition:
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but the good women feared, and were in a dark Condition;
but the good women feared, and were in a dark Condition;
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but the Lord did not leave them in it, but gave them Scripture-Light to comfort them;
but the Lord did not leave them in it, but gave them Scripture light to Comfort them;
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he is risen, as he said. So that a good man may be in the dark,
he is risen, as he said. So that a good man may be in the dark,
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yet God will not leave him in his Darkness; but even then he hath a Light, and a sure Light to walk by. And that's the Second thing. Thirdly:
yet God will not leave him in his Darkness; but even then he hath a Light, and a sure Light to walk by. And that's the Second thing. Thirdly:
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This Scripture-Light, is the most excellent, safe, and sure Light: It is the Light of Lights;
This Scripture light, is the most excellent, safe, and sure Light: It is the Light of Lights;
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the most excellent Light of al, under God in Christ. For, It is a true Light.
the most excellent Light of all, under God in christ. For, It is a true Light.
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There are many false Lights in the World; but Scripture Light is the true Light. The proper work of Light, is to make manifest;
There Are many false Lights in the World; but Scripture Light is the true Light. The proper work of Light, is to make manifest;
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They will not come to the Light (saith our Savior) lest their deeds be made manifest. They will not come to the Light (Says our Saviour) lest their Deeds be made manifest.
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Now the Light of the Scripture, doth manifest things unto us; it is (by James ) compared to a Looking-glass.
Now the Light of the Scripture, does manifest things unto us; it is (by James) compared to a Looking-glass.
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When ye look upon a Looking-glass, ye see three things;
When you look upon a Looking-glass, you see three things;
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the Glass, your self, and al the other things, Persons, Stools, or Pictures, that are in the Room.
the Glass, your self, and all the other things, Persons, Stools, or Pictures, that Are in the Room.
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So in looking in the Scripture, this great Looking-glass, ye see the Truths that are therein contained, concerning God, and Christ;
So in looking in the Scripture, this great Looking-glass, you see the Truths that Are therein contained, Concerning God, and christ;
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there is God seen especially, and Christ seen; there also you see your self, and your own dirty face;
there is God seen especially, and christ seen; there also you see your self, and your own dirty face;
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there also you see the Creatures that are in the room with you, and their emptiness, the emptiness of men,
there also you see the Creatures that Are in the room with you, and their emptiness, the emptiness of men,
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and of al comforts, and Relations. This is that manifesting Light under Christ, that is true Light indeed.
and of all comforts, and Relations. This is that manifesting Light under christ, that is true Light indeed.
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As it is a true Light, so it is an admirable, and wonderful Light; for there are the wonderful things of Gods Law:
As it is a true Light, so it is an admirable, and wondered Light; for there Are the wondered things of God's Law:
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whereupon David prayed, Open thou mine eyes, that I may see the wonderful things of thy Law:
whereupon David prayed, Open thou mine eyes, that I may see the wondered things of thy Law:
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There is the Light of Christ, who is called a marvelous Light; and the more ye look into the Scripture, and know, the more ye wil admire:
There is the Light of christ, who is called a marvelous Light; and the more you look into the Scripture, and know, the more you will admire:
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In other Knowledges, the more ye know, the less ye admire; Amor noti, admiratio ignoti:
In other Knowledges, the more you know, the less you admire; Amor noti, admiratio ignoti:
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but in Scripture Knowledg, the more Light ye have, and the more ye know, the more you wil lift up your hands,
but in Scripture Knowledge, the more Light you have, and the more you know, the more you will lift up your hands,
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and admire at your own Ignorance, and at Gods Grace. It is a most admirable Light.
and admire At your own Ignorance, and At God's Grace. It is a most admirable Light.
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As it is an admirable Light, so it is a safe, and a sure Light. Other false Lights, do lead men into Fens, and Bogs;
As it is an admirable Light, so it is a safe, and a sure Light. Other false Lights, do led men into Fens, and Bogs;
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but we have a more sure, and safe Light; and the more of it fals upon your Eye, the more is your Eye preserved:
but we have a more sure, and safe Light; and the more of it falls upon your Eye, the more is your Eye preserved:
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'Tis not so with outward Lights; Vehemens sensiblle destruit sensorium: Your Eye is able to bear a moderate Light;
It's not so with outward Lights; Violent sensiblle destruit sensorium: Your Eye is able to bear a moderate Light;
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but if the Light be vehement, your sence is not able to bear it, but is destroyed by it:
but if the Light be vehement, your sense is not able to bear it, but is destroyed by it:
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not so with this Scripture-Light, the stronger, and more vehement it is, the more it doth perfect the Eye of your Soul;
not so with this Scripture light, the Stronger, and more vehement it is, the more it does perfect the Eye of your Soul;
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it's not destructive, but it's perfective Light.
it's not destructive, but it's perfective Light.
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Upon which account, Austin prayed to God, Sint sacrae Scripturae tuae deliciae meae in quibus nec fallere possum nec fulli;
Upon which account, Austin prayed to God, Sint Sacrae Scriptures tuae Deliciae meae in quibus nec fallere possum nec fulli;
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O Lord (said he) let thy Holy Scriptures be my delights, by which, I can neither deceive, nor be deceived.
O Lord (said he) let thy Holy Scriptures be my delights, by which, I can neither deceive, nor be deceived.
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This is that safe, and sure Light indeed. As it is a safe, and sure Light;
This is that safe, and sure Light indeed. As it is a safe, and sure Light;
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so it is a pleasant, and satisfying Light. Light is pleasant to the Eye, and the Eye ordinarily is not satisfied with seeing;
so it is a pleasant, and satisfying Light. Light is pleasant to the Eye, and the Eye ordinarily is not satisfied with seeing;
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but this is that light which doth bring men to rest:
but this is that Light which does bring men to rest:
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for when a man knows what shal be his Portion for ever, then his heart is at rest, and not before.
for when a man knows what shall be his Portion for ever, then his heart is At rest, and not before.
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Now it is only the Scripture, and the Light thereof, which under Christ, doth discover, and manifest that unto men;
Now it is only the Scripture, and the Light thereof, which under christ, does discover, and manifest that unto men;
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Stand in the old, and good way (saith the Prophet) and ye shall find rest. Stand in the old, and good Way (Says the Prophet) and you shall find rest.
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That way, is this Scripture way: if a man once depart from the Scripture, he runs from one Error to another, and he rests not;
That Way, is this Scripture Way: if a man once depart from the Scripture, he runs from one Error to Another, and he rests not;
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but here is rest to be found. This is that satisfying Light, which doth bring unto rest.
but Here is rest to be found. This is that satisfying Light, which does bring unto rest.
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As it is a pleasant, satisfying Light;
As it is a pleasant, satisfying Light;
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so it is a ful, and sufficient Light, able to make the man of God perfect unto Salvation:
so it is a full, and sufficient Light, able to make the man of God perfect unto Salvation:
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The Law of the Lord is perfect, Psal. 19. and it makes perfect, else it were no Rule of Life:The Law of the Lord is perfect, Psalm 19. and it makes perfect, Else it were no Rule of Life:
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for as Austin speaks, the Regula must be Regulato suo adaequata. Surely therefore it is sufficient, to administer help unto al Conditions:
for as Austin speaks, the Regula must be Regulato Sue adaequata. Surely Therefore it is sufficient, to administer help unto all Conditions:
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It's a Lanthorn to our seet;
It's a Lantern to our seet;
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whatever ground our feet are on, or in what dark place soever, this Light can find them out.
whatever ground our feet Are on, or in what dark place soever, this Light can find them out.
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What state can you be in, but the Scripture wil find a Commandement for your Rule,
What state can you be in, but the Scripture will find a Commandment for your Rule,
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and a Promise for your assistance and reward: It is able to reach unto al cond tions;
and a Promise for your assistance and reward: It is able to reach unto all cond Actions;
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for it is a ful, and sufficient Light. As it is a ful, and sufficient Ligh•;
for it is a full, and sufficient Light. As it is a full, and sufficient Ligh•;
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so it is a cle•r Light, a Light that shineth; it hath no Thief in it, as many Lights, and Candles have;
so it is a cle•r Light, a Light that shines; it hath no Thief in it, as many Lights, and Candles have;
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where is the man that ever was able to untie al the knots and difficulties of Scripture? Pauls Epistles have their hard things to be understood,
where is the man that ever was able to untie all the knots and difficulties of Scripture? Paul's Epistles have their hard things to be understood,
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even in the Eyes of Peter, Epist. 2. Chap. 3. Verse 16. Yet what Truth is in all the Scripture, which is necessary to Salvation,
even in the Eyes of Peter, Epistle 2. Chap. 3. Verse 16. Yet what Truth is in all the Scripture, which is necessary to Salvation,
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but doth he plain and cleer? For this Commandement which I command thee this day, is not hidden from thee, neither is it afar off:
but does he plain and clear? For this Commandment which I command thee this day, is not hidden from thee, neither is it afar off:
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It is not in Heaven, &c. Nor is it beyond the Sea, &c. But the Word is very nigh unto thee, in thy mouth,
It is not in Heaven, etc. Nor is it beyond the Sea, etc. But the Word is very High unto thee, in thy Mouth,
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and in thy heart, that thou mayest do it, Deut. 30.11, 12, 13, 14. Rom. 10.6. &c. Ʋnto you it is given (saith Christ to his Disciples) to know the mysteries of the Kingdom.
and in thy heart, that thou Mayest do it, Deuteronomy 30.11, 12, 13, 14. Rom. 10.6. etc. Ʋnto you it is given (Says christ to his Disciples) to know the Mysteres of the Kingdom.
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If the Gospel be hid, it is hid unto them that perish; but we have the mind of Christ, 1 Cor. 2.16.If the Gospel be hid, it is hid unto them that perish; but we have the mind of christ, 1 Cor. 2.16.
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Surely therefore this Light is a cleer, and a shining Light.
Surely Therefore this Light is a clear, and a shining Light.
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As it is a cleer Light, so it is the best Light in the World, the most excellent Light, a Light beyond al other things which do pretend to Light.
As it is a clear Light, so it is the best Light in the World, the most excellent Light, a Light beyond all other things which do pretend to Light.
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Seven or eight things there are, in these Times, which men do cry up as great Lights, whereby many do profess to walk:
Seven or eight things there Are, in these Times, which men do cry up as great Lights, whereby many do profess to walk:
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And those are, 1. Revelations, or Visions. 2. Dreams. 3. Impressions made upon the heart, with,
And those Are, 1. Revelations, or Visions. 2. Dreams. 3. Impressions made upon the heart, with,
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or without a Word. 4. Experience. 5. The Law and Light within. 6. Providence. 7. Reason. 8. Judicial Astrology.
or without a Word. 4. Experience. 5. The Law and Light within. 6. Providence. 7. Reason. 8. Judicial Astrology.
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But now if you compare these Lights with Scripture Light, ye shal find, that this is that only Light, which doth exceed them al;
But now if you compare these Lights with Scripture Light, you shall find, that this is that only Light, which does exceed them all;
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and that there is no more Light in them, than what they do borrow from it.
and that there is no more Light in them, than what they do borrow from it.
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Wherein doth this Scripture-Light exceed, or go beyond Revelations, or Visions, and the Light thereof?
Wherein does this Scripture light exceed, or go beyond Revelations, or Visions, and the Light thereof?
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This Scripture-Light, as you have seen, is a ful Light, a Light which did •hine forth at once, in, and by Jesus Christ. This Scripture light, as you have seen, is a full Light, a Light which did •hine forth At once, in, and by jesus christ.
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Revelations and Visions, are more particular;
Revelations and Visions, Are more particular;
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though God did somtimes speak in that way and manner, yet then he spake drop by drop, guttatim: but now he hath in these last daies, spoken his ful mind by his Son:
though God did sometimes speak in that Way and manner, yet then he spoke drop by drop, guttatim: but now he hath in these last days, spoken his full mind by his Son:
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These were but as the Apples which did fal from the Tree of Wisdom; but in the Gospel, and Scripture, ye have the whol-Tree i• self:
These were but as the Apples which did fall from the Tree of Wisdom; but in the Gospel, and Scripture, you have the whol-Tree i• self:
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Look therefore what difference there is between the Tree, and some particular Apple that doth fal from it,
Look Therefore what difference there is between the Tree, and Some particular Apple that does fall from it,
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so great a difference there is between th•s, and those. Scripture-Light, is the highest Light; Scripture Dispensation, the highest Dispensation:
so great a difference there is between th•s, and those. Scripture light, is the highest Light; Scripture Dispensation, the highest Dispensation:
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The Dispensation of Visions, and Revelations, was of a lower rank. When the People of God were in their Infancy, they were l•d much by Visions, and Revelations;
The Dispensation of Visions, and Revelations, was of a lower rank. When the People of God were in their Infancy, they were l•d much by Visions, and Revelations;
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that being a Dispensation which did most suit with an Infant state. And what is the reason that so many Christians now, do desire Visions, and Revelations,
that being a Dispensation which did most suit with an Infant state. And what is the reason that so many Christians now, do desire Visions, and Revelations,
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but because they are weak, and upon the return to the Law again? The stronger any Christian is, the more he doth walk by Faith;
but Because they Are weak, and upon the return to the Law again? The Stronger any Christian is, the more he does walk by Faith;
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and the more he doth live by Faith, the more he doth chuse to walk by the Scripture;
and the more he does live by Faith, the more he does choose to walk by the Scripture;
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the written Word of God, the Object of Faith.
the written Word of God, the Object of Faith.
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'Tis recorded of Luther, That when he had fasted, and prayed a whol day, and then had a Vision of Christ, he cried out,
It's recorded of Luther, That when he had fasted, and prayed a Whole day, and then had a Vision of christ, he cried out,
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and said, Avoid, avoid, thou confounded Devil, I know no Picture of Christ, but the Scripture.
and said, Avoid, avoid, thou confounded devil, I know no Picture of christ, but the Scripture.
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Therein is Christ liv•ly pictured, described, and set forth before our Eyes: 'Tis not so in Revelations, and Visions.
Therein is christ liv•ly pictured, described, and Set forth before our Eyes: It's not so in Revelations, and Visions.
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This Scripture-Light, is a more sure, and certain Light:
This Scripture light, is a more sure, and certain Light:
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For if God should now speak unto you by Visions, or Visional Revelations, how would you know that this were the Voyce of God and not a delusion of Satan? Would ye know it by the Truth that is spoken? how do ye know the Truth,
For if God should now speak unto you by Visions, or Visional Revelations, how would you know that this were the Voice of God and not a delusion of Satan? Would you know it by the Truth that is spoken? how do you know the Truth,
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but by Scripture? And who doth not know that the Devil wil speak an hundred Truths, that he may crowd in one Lye amongst them? Or would ye know that it is a true Revelation,
but by Scripture? And who does not know that the devil will speak an hundred Truths, that he may crowd in one Lie among them? Or would you know that it is a true Revelation,
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and not an illusion, by the high things that should be revealed? What greater, higher things,
and not an illusion, by the high things that should be revealed? What greater, higher things,
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than the things of the Gospel? these are the mystery of the Kingdom, called the deep things of God;
than the things of the Gospel? these Are the mystery of the Kingdom, called the deep things of God;
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and saies the Apostle Paul, I fear, lest by any means, as the Serpent beguiled Eve through his subtilty,
and Says the Apostle Paul, I Fear, lest by any means, as the Serpent beguiled Eve through his subtlety,
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so your minds should be corrupted from the simplicity that is in Christ. so your minds should be corrupted from the simplicity that is in christ.
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And how did Satan beguile Eve, but by perswading her to high things, that she should be like to God? And thus I fear, many are beguiled even at this day amongst us.
And how did Satan beguile Eve, but by persuading her to high things, that she should be like to God? And thus I Fear, many Are beguiled even At this day among us.
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Or would ye know a Revelation of Gods from the delusion of Satan by the event, in that some future thing is revealed to you, which doth fal out accordingly? then read what the Lord saies in Deut. 13.1. If there arise among you, a Prophet, or a Dreamer of Dreams, and giveth thee a sign, or a wonder, and the sign or wonder come to pass, saying, Let us go serve other Gods, which thou hast not known.
Or would you know a Revelation of God's from the delusion of Satan by the event, in that Some future thing is revealed to you, which does fall out accordingly? then read what the Lord Says in Deuteronomy 13.1. If there arise among you, a Prophet, or a Dreamer of Dreams, and gives thee a Signen, or a wonder, and the Signen or wonder come to pass, saying, Let us go serve other God's, which thou hast not known.
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doubtless therefore, this is the time of the Beast, and herein I was fully satisfied.
doubtless Therefore, this is the time of the Beast, and herein I was Fully satisfied.
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Verse 2. Thou shalt not hearken to the words of that Prophet, for the Lord your God proveth you, to know whether ye love the Lord your God.
Verse 2. Thou shalt not harken to the words of that Prophet, for the Lord your God Proves you, to know whither you love the Lord your God.
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God may suffer a Revelation to come to pass, and yet it may not be from the Lord,
God may suffer a Revelation to come to pass, and yet it may not be from the Lord,
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but to prove you, whether you love him, and wil cleave unto him.
but to prove you, whither you love him, and will cleave unto him.
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Or wil ye know a true Revelation, from a Delusion, by your Tast, per saporem, which is said to be the way whereby they did know that thing was of God? Then what an uncertainty wil here be, that your whol Salvation shal hang upon,
Or will you know a true Revelation, from a Delusion, by your Taste, per saporem, which is said to be the Way whereby they did know that thing was of God? Then what an uncertainty will Here be, that your Whole Salvation shall hang upon,
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and be ruled by your own Tast. But now the written Word of the Lord is certain, sure, and stedfast;
and be ruled by your own Taste But now the written Word of the Lord is certain, sure, and steadfast;
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Heaven and Earth shall pass, but not one tittle of the Word shall pass: the least apex, and tittle of it, is more established than the Mountains.Heaven and Earth shall pass, but not one tittle of the Word shall pass: the least apex, and tittle of it, is more established than the Mountains.
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There is no danger in tending upon, and taking heed to this Scripture-Light. 1. But if men do attend to Revelations,
There is no danger in tending upon, and taking heed to this Scripture light. 1. But if men do attend to Revelations,
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and Visions, how easily may they be drawn to despise the Scripture, and such as do wait thereon.
and Visions, how Easily may they be drawn to despise the Scripture, and such as do wait thereon.
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There were a Generation of men in Luthers daies, that pretended unto great Discoveries, and Revelations;
There were a Generation of men in Luthers days, that pretended unto great Discoveries, and Revelations;
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men of great Parts, and of high Language; insomuch as Bucholcerus saies of them, That they neither understood themselves, nor others; nor others them;
men of great Parts, and of high Language; insomuch as Bucholcerus Says of them, That they neither understood themselves, nor Others; nor Others them;
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but w•re alwaies speaking of Revelations, Visions, Deifications, &c. As for other men that kept close to the Scripture, they called them Vocabulists, Literalists, Grammatists, and Creaturists.
but w•re always speaking of Revelations, Visions, Deifications, etc. As for other men that kept close to the Scripture, they called them Vocabulists, Literalists, Grammatists, and Creaturists.
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And so now it wil be also, if men once do attend, and take heed unto Visions, they wil easily despise the Scriptures,
And so now it will be also, if men once do attend, and take heed unto Visions, they will Easily despise the Scriptures,
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and such as do take heed thereto.
and such as do take heed thereto.
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Yea, 2. And if men do attend to these Visions, and Revelations, how easily may they be drawn into Popery,
Yea, 2. And if men do attend to these Visions, and Revelations, how Easily may they be drawn into Popery,
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and Superstition? How did Mahomet set up his Alcoran, but by perswading the People to attend unto Revelation? And how did the Papists so much prevail upon the Nations of the World,
and Superstition? How did Mahomet Set up his Alcorani, but by persuading the People to attend unto Revelation? And how did the Papists so much prevail upon the nations of the World,
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but by their Visions, and Revelations? Search the Stories, and you shal find, that both the Turkish Alcoran,
but by their Visions, and Revelations? Search the Stories, and you shall find, that both the Turkish Alcorani,
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and the Popish Religion, had their Foundations here:
and the Popish Religion, had their Foundations Here:
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And if Luther had hearkened to Revelations and Visions, and not kept close to the Scripture, what had become of his Reformation? Nay,
And if Luther had harkened to Revelations and Visions, and not kept close to the Scripture, what had become of his Reformation? Nay,
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but saies he, Pactum feci cum Domino Deo meo, &c. I have made a Covenant with the Lord my God, that he may not send me Visions, or Dreams, or Angels;
but Says he, Pact Feci cum Domino God meo, etc. I have made a Covenant with the Lord my God, that he may not send me Visions, or Dreams, or Angels;
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Contentus enim sum hoc dono, quod habeam Scripturam: I am content with this Gift, That I have the Scripture, which doth abundantly teach,Contentus enim sum hoc Dono, quod habeam Scripturam: I am content with this Gift, That I have the Scripture, which does abundantly teach,
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and supply al those things that are necessary for this Life, and for the future. Yea, 3. If a man do once come to attend, and take heed unto Visions,
and supply all those things that Are necessary for this Life, and for the future. Yea, 3. If a man do once come to attend, and take heed unto Visions,
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and Revelations, how easily may he slide, and depart into Atheism? for what difference is there between an Atheist,
and Revelations, how Easily may he slide, and depart into Atheism? for what difference is there between an Atheist,
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or a Pagan Infidel, and a Christian, but only this, That the Christian is for the Scripture,
or a Pagan Infidel, and a Christian, but only this, That the Christian is for the Scripture,
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and doth adhere to that, the other not? Take away the Scripture from me, and there wil be little difference between me, and an Infidel.
and does adhere to that, the other not? Take away the Scripture from me, and there will be little difference between me, and an Infidel.
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But now the more a man doth attend unto Visions, the more his heart and hands wil be loosed from the Scripture Surely therefore, there is a danger in this;
But now the more a man does attend unto Visions, the more his heart and hands will be loosed from the Scripture Surely Therefore, there is a danger in this;
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but Scripture-Light, is a sure, and a safe Light.
but Scripture light, is a sure, and a safe Light.
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Why but (you wil say) may not God speak by extraordinary Visions, and Revelations, in these daies of ours?
Why but (you will say) may not God speak by extraordinary Visions, and Revelations, in these days of ours?
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Yes, without al doubt he may: God is not to be limited, he may speak in what way he please.
Yes, without all doubt he may: God is not to be limited, he may speak in what Way he please.
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If God wil, he may say to a man, as he said to Abraham; Go and offer up thy Son Isaac to me: but is not that Commandement, Thou shalt not kill, a more sure,
If God will, he may say to a man, as he said to Abraham; Go and offer up thy Son Isaac to me: but is not that Commandment, Thou shalt not kill, a more sure,
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and c•rtain Rule for me to walk by? God may, if he wil, say to a man as he once said to Hosea; Go and take thee a Wise of Fornications:
and c•rtain Rule for me to walk by? God may, if he will, say to a man as he once said to Hosea; Go and take thee a Wise of Fornications:
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But is not that Commandement, Thou shalt not commit Adultery, a more sure, and certain Word and Rule,
But is not that Commandment, Thou shalt not commit Adultery, a more sure, and certain Word and Rule,
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for me to walk by? What God may do, I wil not dispute: he may thus speak to men, if it please him;
for me to walk by? What God may do, I will not dispute: he may thus speak to men, if it please him;
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yea, and if we may give credit unto known Histories, the Lord hath spoken in this way somtimes, to some of his Servants since the Apostles Time.
yea, and if we may give credit unto known Histories, the Lord hath spoken in this Way sometimes, to Some of his Servants since the Apostles Time.
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Cyprian tels us of Four Revelations, which the Lord gave him, before that Persecution did come upon them.Cyprian tells us of Four Revelations, which the Lord gave him, before that Persecution did come upon them.
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Mr. Fox in the Book of Martyrs, tels us of many Visions, which one Gallus a French Martyr had;
Mr. Fox in the Book of Martyrs, tells us of many Visions, which one Gallus a French Martyr had;
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and of one which Mr. Philpot had, Scultetus also, and Sleiden tels us, that God did reveal it to Luther, That there should be no War in Germany whilst he lived.
and of one which Mr. Philpot had, Scultetus also, and Sleiden tells us, that God did reveal it to Luther, That there should be no War in Germany while he lived.
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Yet there is a great deal of difference between Faith in the Promise, and a Vision, or R•velation.
Yet there is a great deal of difference between Faith in the Promise, and a Vision, or R•velation.
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Possibly then, the Lord may speak in such a way as this is, to some of his Servants.
Possibly then, the Lord may speak in such a Way as this is, to Some of his Servants.
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But now (that you may have a Loundary in this Matter.)
But now (that you may have a Loundary in this Matter.)
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Though God may thus speak to some of his Servants, yet if I have an itching desire after Visions, and Revelations, it's ill:
Though God may thus speak to Some of his Servants, yet if I have an itching desire After Visions, and Revelations, it's ill:
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The Lord may work a Miracle, and being wrought, I am bound to receive it; but I may not put God upon the working of a Miracle. So here;
The Lord may work a Miracle, and being wrought, I am bound to receive it; but I may not put God upon the working of a Miracle. So Here;
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if God wil speak in this way to me, he may; but I may not put him on it without Tempting of him;
if God will speak in this Way to me, he may; but I may not put him on it without Tempting of him;
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yea, I am to be so far from desiring God to speak in this way of a Vision,
yea, I am to be so Far from desiring God to speak in this Way of a Vision,
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as I am bound rather to be backward to it.
as I am bound rather to be backward to it.
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For as Alvarez observes wel, If a Master be abroad in the night, and the Servant be backward to open the door unto him, For as Alvarez observes well, If a Master be abroad in the night, and the Servant be backward to open the door unto him,
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and to let him in, lest some Thief should counterfeit his Voyce;
and to let him in, lest Some Thief should counterfeit his Voice;
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the Master wil not take it il at the Servants hands, that he made him stay so long before he did open the door,
the Master will not take it ill At the Servants hands, that he made him stay so long before he did open the door,
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but will rather commend that Servant. So saith he; Though a man be backward to receive these Revelations;
but will rather commend that Servant. So Says he; Though a man be backward to receive these Revelations;
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yet knowing what Deceit there is abroad in the World, God wil not take it ill at his hands,
yet knowing what Deceit there is abroad in the World, God will not take it ill At his hands,
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but will commend him for it. An itching desire after Visions, argues that a man is not content with the Scripture;
but will commend him for it. an itching desire After Visions, argues that a man is not content with the Scripture;
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and is it not enough for us to see Christ in Heaven? Gersom tels us of an Antient Father, who (when the Devil did appear to him in the shape and Image of Christ, saying, I am come in person to visit thee,
and is it not enough for us to see christ in Heaven? Gersom tells us of an Ancient Father, who (when the devil did appear to him in the shape and Image of christ, saying, I am come in person to visit thee,
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for thou art worthy) did with both his hands, shut his Eyes, saying, Nolo hic Christum videre, I wil not see Christ here, 'tis enough for me that I may see him in Heaven.
for thou art worthy) did with both his hands, shut his Eyes, saying, Nolo hic Christ To see, I will not see christ Here, it's enough for me that I may see him in Heaven.
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Though God may possibly speak in this way to some of his Servants, yet if the Revelation be contrary to,
Though God may possibly speak in this Way to Some of his Servants, yet if the Revelation be contrary to,
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or diverse from the Scripture, it is not Gods, but the Devils;
or diverse from the Scripture, it is not God's, but the Devils;
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for saies the Apostle, Though we, or an Angel from Heaven, do preach any other Gospel to you,
for Says the Apostle, Though we, or an Angel from Heaven, do preach any other Gospel to you,
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than that which we have preached unto you, let him be accursed, Gal. 1.8. which he repeats again, and therefore good for us to mark again:than that which we have preached unto you, let him be accursed, Gal. 1.8. which he repeats again, and Therefore good for us to mark again:
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I say now again, If any man preach any other Gospel unto you, than that which ye have received;
I say now again, If any man preach any other Gospel unto you, than that which you have received;
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let him be accursed, verse 9. Yea, Though the Revelation, or Vision, be not contrary to the Scripture;let him be accursed, verse 9. Yea, Though the Revelation, or Vision, be not contrary to the Scripture;
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yet if it be brought to try, or confirm the Doctrine of the Gospel, it is not the Lords;
yet if it be brought to try, or confirm the Doctrine of the Gospel, it is not the lords;
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for the Doctrine of the Gospel is confirmed already, and that sufficiently. Heb. 2.4.
for the Doctrine of the Gospel is confirmed already, and that sufficiently. Hebrew 2.4.
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we read indeed, That when Peter was at first to go and open a door to the Gentiles,
we read indeed, That when Peter was At First to go and open a door to the Gentiles,
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then the Lord did appear to him in way of a Vision;
then the Lord did appear to him in Way of a Vision;
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but after that Truth was confirmed, That the Gentiles should be called, then God appeared no more by Vision for the confirmation thereof.
but After that Truth was confirmed, That the Gentiles should be called, then God appeared no more by Vision for the confirmation thereof.
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Now the Doctrines of the Gospel, are al confirmed by Miracles, and Gifts of the Holy Ghost;
Now the Doctrines of the Gospel, Are all confirmed by Miracles, and Gifts of the Holy Ghost;
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and therefore if any man have a Revelation to try, or confirm any Gospel Doctrine, 'tis a delusion of Satan, not a Revelation of God.
and Therefore if any man have a Revelation to try, or confirm any Gospel Doctrine, it's a delusion of Satan, not a Revelation of God.
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Though God may somtimes lead a man in extraordinary waies, and work by waies and means extraordinary;
Though God may sometimes led a man in extraordinary ways, and work by ways and means extraordinary;
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yet if a mans heart be drawn off from the ordinary Means, by what is extraordinary, it is not right.
yet if a men heart be drawn off from the ordinary Means, by what is extraordinary, it is not right.
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Mr. Greenham (famous for resolving Cases o• Conscience) being once asked (as his Book tels us) Whet••r there might now be Visions agreeable to the Word? He said, there might be such extraordinary;
Mr. Greenham (famous for resolving Cases o• Conscience) being once asked (as his Book tells us) Whet••r there might now be Visions agreeable to the Word? He said, there might be such extraordinary;
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but (saith he) whoso is moved with them, and not with the Word, wherewith he is charged to be moved,
but (Says he) whoso is moved with them, and not with the Word, wherewith he is charged to be moved,
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and is not drawn the more by the Vision to the true means; that mans Faith is suspitious.
and is not drawn the more by the Vision to the true means; that men Faith is suspicious.
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And I pray, what is the reason why the Lord wil not have us to beleeve the Prophet in D•ut. 13. that doth foretel such things •s do come to pass? The reason is,
And I pray, what is the reason why the Lord will not have us to believe the Prophet in D•ut. 13. that does foretell such things •s do come to pass? The reason is,
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Because he seeks to turn you to oth r gods, whom ye have nor known;
Because he seeks to turn you to oath r God's, whom you have nor known;
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and because he hath spoken to t••n you from the Lord your God, and from keeping his Commandements.
and Because he hath spoken to t••n you from the Lord your God, and from keeping his commandments.
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Do I therefore come unto you, and pretend Vision and Revelations, that I may thereby turn a people from the good Waies and O•d•••nces of Christ? then I am a Deceiver:
Do I Therefore come unto you, and pretend Vision and Revelations, that I may thereby turn a people from the good Ways and O•d•••nces of christ? then I am a Deceiver:
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And if you receive me, o• the pretended Revelation, you are deceived also.
And if you receive me, o• the pretended Revelation, you Are deceived also.
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Though God did speak to his People ••od, by Visions, and Revelations, and those were no •lwa•es examined by the Word written;
Though God did speak to his People ••od, by Visions, and Revelations, and those were no •lwa•es examined by the Word written;
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yet now the ••d speaketh nothing to us in this way, but what he w•l have examined by the Word: yet now the ••d speaks nothing to us in this Way, but what he w•l have examined by the Word:
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for saies the Apostle, If an Angel from H•aven, 〈 ◊ 〉 any othe• •••spel, than what I have preach•d unto 〈 … 〉 him be accursed.
for Says the Apostle, If an Angel from H•aven, 〈 ◊ 〉 any othe• •••spel, than what I have preach•d unto 〈 … 〉 him be accursed.
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Surely therefore, th• 〈 … 〉 ••velations are to come under the examin••• 〈 ◊ 〉 Word, and Gospel:
Surely Therefore, th• 〈 … 〉 ••velations Are to come under the examin••• 〈 ◊ 〉 Word, and Gospel:
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And therefor• 〈 … 〉 Revelation that refuses to be examined by 〈 … 〉 it is a Thief,
And therefor• 〈 … 〉 Revelation that refuses to be examined by 〈 … 〉 it is a Thief,
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and a Robber, an Illusion o• 〈 ◊ 〉 Vagrant, and not sent by God.
and a Robber, an Illusion o• 〈 ◊ 〉 Vagrant, and not sent by God.
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And 〈 ◊ 〉 •••ture be that only Lydius Lapis; that 〈 … 〉, whereby all our Gold is to be tried;
And 〈 ◊ 〉 •••ture be that only Lydius Lapis; that 〈 … 〉, whereby all our Gold is to be tried;
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that Light, whereby we are to try al our Revelations, and Visions; then this Scripture-Light, is the more excellent Light in compare with the other.
that Light, whereby we Are to try all our Revelations, and Visions; then this Scripture light, is the more excellent Light in compare with the other.
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And thus now I have done with the first Thing, which doth pretend to much Light in these daies of ours; namely, Visions, and Revelations.
And thus now I have done with the First Thing, which does pretend to much Light in these days of ours; namely, Visions, and Revelations.
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The Second followeth, viz. That of Dreams, and Voyces.
The Second follows, viz. That of Dreams, and Voices.
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SCRIPTURE-LIGHT, The most Sure LIGHT: Compared with Dreams and Voyces. Sermon II. 2 PET. 1.19.
SCRIPTURE LIGHT, The most Sure LIGHT: Compared with Dreams and Voices. Sermon II 2 PET. 1.19.
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We have also a more sure Word of Prophesie, whereunto ye do well that ye take heed,
We have also a more sure Word of Prophesy, whereunto you do well that you take heed,
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as unto a Light that shineth in a dark place, until the day dawn, and the Day-star arise in your hearts. AS for Dreams and Voyces;
as unto a Light that shines in a dark place, until the day dawn, and the Daystar arise in your hearts. AS for Dreams and Voices;
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the Scripture, or the written Word of God, is more excellent than those;
the Scripture, or the written Word of God, is more excellent than those;
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and the Light of Scripture, is the best Light in compare with any Light that may come from them. For, First:
and the Light of Scripture, is the best Light in compare with any Light that may come from them. For, First:
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In many Dreams there is much vanity, Eccles. 5.7. In the multitude of Dreams, and many words (saith Solomon) there are also divers vanities; but fear thou God:
In many Dreams there is much vanity, Eccles. 5.7. In the multitude of Dreams, and many words (Says Solomon) there Are also diverse vanities; but Fear thou God:
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It seems then, that the fear of God doth not consist with these. Here is a check upon our attendance on the•e:
It seems then, that the Fear of God does not consist with these. Here is a check upon our attendance on the•e:
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But saies the Apostle, Let the Word of God dwel in you richly; there is no check on that. Secondly: Dreams are uncertain:
But Says the Apostle, Let the Word of God dwell in you richly; there is no check on that. Secondly: Dreams Are uncertain:
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Some are Natural, and some are Supernatural. It's an hard thing to know whether the Dream be Natural, or Supernatural. In case it be Supernatural:
some Are Natural, and Some Are Supernatural. It's an hard thing to know whither the Dream be Natural, or Supernatural. In case it be Supernatural:
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Supernatural Dreams, are either Diabolical, from the Devil: or Divine, from God: and it's an hard thing to know whether it be of God, or from Satan.
Supernatural Dreams, Are either Diabolical, from the devil: or Divine, from God: and it's an hard thing to know whither it be of God, or from Satan.
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Some think, that if Dreams do greatly afflict and trouble the mind with some sharp impression,
some think, that if Dreams do greatly afflict and trouble the mind with Some sharp impression,
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then they are of God, Because (saies Pilates Wife) I have suffered many things this night in a Dream:
then they Are of God, Because (Says Pilate's Wife) I have suffered many things this night in a Dream:
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and this Dream of hers (say they) was of God.
and this Dream of hers (say they) was of God.
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But others think rather, that it was from Satan, who would have hundred the death of Christ,
But Others think rather, that it was from Satan, who would have hundred the death of christ,
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and so the great Work of Mans Redemption.
and so the great Work of men Redemption.
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But if ye look into Job, 7. ye shal find that he saith to God, Thou skarest me with Dreams;
But if you look into Job, 7. you shall find that he Says to God, Thou skarest me with Dreams;
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yet it was Satan that did it:
yet it was Satan that did it:
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for as before, when Satan by his Instruments, took all from Job, he saith, The Lord hath taken away;
for as before, when Satan by his Instruments, took all from Job, he Says, The Lord hath taken away;
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so here, when Satan vexed and skared him with Dreams, he saith to God (acknowledging his Providence) Thou skarest me with Dreams;
so Here, when Satan vexed and scared him with Dreams, he Says to God (acknowledging his Providence) Thou skarest me with Dreams;
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and yet I say it was Satan:
and yet I say it was Satan:
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for he was put into Satans hand, and whatever affliction he met with, it was from Satan, and his Instruments:
for he was put into Satan hand, and whatever affliction he met with, it was from Satan, and his Instruments:
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So that the trouble, and suffering of the Dream, doth not argue that it is from God.
So that the trouble, and suffering of the Dream, does not argue that it is from God.
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It is a very hard thing to know whether it be of God, or from Satan:
It is a very hard thing to know whither it be of God, or from Satan:
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And in case that the Dream be of God, yet it is an hard thing to know the meaning, and Interpretation of it: for Pharaoh had a Dream;
And in case that the Dream be of God, yet it is an hard thing to know the meaning, and Interpretation of it: for Pharaoh had a Dream;
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but al his Magitians could not interpret it;
but all his Magicians could not interpret it;
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that was a work for Joseph: And so though Nebuchadnezzar had a Dream, and that might be o• God;
that was a work for Joseph: And so though Nebuchadnezzar had a Dream, and that might be o• God;
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yet neither he, nor his wise men, could tel the Interpretation thereof; that was a work for Daniel, the work of a Prophet.
yet neither he, nor his wise men, could tell the Interpretation thereof; that was a work for daniel, the work of a Prophet.
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A wicked man may have a Dream from God;
A wicked man may have a Dream from God;
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but it requires the Spirit of no less than a Prophet, to give the Interpretation thereof.
but it requires the Spirit of no less than a Prophet, to give the Interpretation thereof.
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But now, Are we at such Uncertainties in reading the Word? Can none but a Prophet understand the Scripture? The Priests and Levites gave the Sence of the Word to the People ordinarily; yet they were no Prophets.
But now, are we At such Uncertainties in reading the Word? Can none but a Prophet understand the Scripture? The Priests and Levites gave the Sense of the Word to the People ordinarily; yet they were no prophets.
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The Word of the Lord, is a Light, and Lanthorn unto al our feet, plain and easie to be understood, in al those things that are absolutely necessary unto our Salvation. Quest.
The Word of the Lord, is a Light, and Lantern unto all our feet, plain and easy to be understood, in all those things that Are absolutely necessary unto our Salvation. Quest.
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But may not God speak unto us by a Dream now, if he will? Wi•hout doubt he may, if he please; God is free.But may not God speak unto us by a Dream now, if he will? Wi•hout doubt he may, if he please; God is free.
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But where do we find in Scripture, that Dreams are an Ordinance of God now, wherein he hath commanded us to wait upon him for the expectance of any Mercy?
But where do we find in Scripture, that Dreams Are an Ordinance of God now, wherein he hath commanded us to wait upon him for the expectance of any Mercy?
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And if God should speak to me by a Dream, yet if I make that a sign of mine own Godliness,
And if God should speak to me by a Dream, yet if I make that a Signen of mine own Godliness,
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or of Gods Love to me, then am I under a delusion;
or of God's Love to me, then am I under a delusion;
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for even wicked men have had their D•••ms from God, Balaam, and Pharaoh, and Nebuchadnezzar, and others.
for even wicked men have had their D•••ms from God, balaam, and Pharaoh, and Nebuchadnezzar, and Others.
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Do I therefore dream a strange Dream, and conclude that therefore I am in Gods Love,
Do I Therefore dream a strange Dream, and conclude that Therefore I am in God's Love,
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because he thus speaks to me? then am I deceived, What wise man is there in the World, that wil,
Because he thus speaks to me? then am I deceived, What wise man is there in the World, that will,
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or dare lay, and venture his Soul, and Salvation upon a Dream, or the Interpretation of it? But you may,
or Dare lay, and venture his Soul, and Salvation upon a Dream, or the Interpretation of it? But you may,
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and must say, and venture your Souls and Salvation upon the Scripture. Surely therfore the light of Dreams is not to be compared therewith.
and must say, and venture your Souls and Salvation upon the Scripture. Surely Therefore the Light of Dreams is not to be compared therewith.
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But suppose that I have an immediate Voyce; is not that to be compared with the Scripture? An immediate Voyce, say you!But suppose that I have an immediate Voice; is not that to be compared with the Scripture? an immediate Voice, say you!
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Either that immediate Voyce, is from Hel, or from Heaven:
Either that immediate Voice, is from Hell, or from Heaven:
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If it come from Hel, to report, and certifie you of the Torments thereof, that you may repent of your Sins,
If it come from Hell, to report, and certify you of the Torments thereof, that you may Repent of your Sins,
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then hear what our Savior saith of that, in compare with the Scripture; Luke, 16.31. they have Moses, and the Prophets, And if they hear not Moses, an• the Prophets; neither will they be perswaded though one rose from the dead.
then hear what our Saviour Says of that, in compare with the Scripture; Lycia, 16.31. they have Moses, and the prophets, And if they hear not Moses, an• the prophets; neither will they be persuaded though one rose from the dead.
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And if that Voyce which you have, do come from Heaven; then either it is the voyce of an Angel, or of God himself:
And if that Voice which you have, do come from Heaven; then either it is the voice of an Angel, or of God himself:
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If it be the Voyce of an Angel;
If it be the Voice of an Angel;
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then see what the Apostle saith of that in compare with the Word and Scripture, Gal. 1.8. Though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto •ou, let him be accursed:
then see what the Apostle Says of that in compare with the Word and Scripture, Gal. 1.8. Though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto •ou, let him be accursed:
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And this is th•• Gospel which we have now written in this Book of the Gala•ians. And if the Voyce which you have, do come from God hims•l•,
And this is th•• Gospel which we have now written in this Book of the Gala•ians. And if the Voice which you have, do come from God hims•l•,
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then see what the Apostle saith here of that, in compare with the Scripture, verse 17. There came a Voyce to Christ, from th• excellent Glory, saying, This is my beloved Son;
then see what the Apostle Says Here of that, in compare with the Scripture, verse 17. There Come a Voice to christ, from th• excellent Glory, saying, This is my Beloved Son;
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and this ••yce which came from Heaven, we heard, verse 19. And we have also a more sure Word of Prophesie, which is the written Wo••; and this ••yce which Come from Heaven, we herd, verse 19. And we have also a more sure Word of Prophesy, which is the written Wo••;
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for saith he, no Prophesie of Scripture, &c. So that ye see, this written Word of God,
for Says he, no Prophesy of Scripture, etc. So that you see, this written Word of God,
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or the Scripture, is beyond al Dreams, and immediate Voyces.
or the Scripture, is beyond all Dreams, and immediate Voices.
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It may be some wil say, But may not God •peak by an immediate Voyce to a Soul now? To which I answer:
It may be Some will say, But may not God •peak by an immediate Voice to a Soul now? To which I answer:
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What God may do, is one thing;
What God may do, is one thing;
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and what he doth in the way of a setled Ordinance, wherein we are to wait on him,
and what he does in the Way of a settled Ordinance, wherein we Are to wait on him,
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and expect from him, is another thing: ye read in Heb. 1.1, 2. thus:
and expect from him, is Another thing: you read in Hebrew 1.1, 2. thus:
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God, who at sundry times, and in d•vers manners, spake in time past by the Prophets, hath in these last daies, spok•n by his Son: God, who At sundry times, and in d•vers manners, spoke in time passed by the prophets, hath in these last days, spok•n by his Son:
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In time past, he spake by Visions, Dreams, and Voyces. If there be such an Ordinance stil, wherein we are stil to wait on God,
In time past, he spoke by Visions, Dreams, and Voices. If there be such an Ordinance still, wherein we Are still to wait on God,
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why doth the Apostle make this difference between times past, and the present time of the Son? Nay, saies Luther, but there is such a sufficiency in the Scripture, That th•ugh some men should have Visions, Dreams,
why does the Apostle make this difference between times past, and the present time of the Son? Nay, Says Luther, but there is such a sufficiency in the Scripture, That th•ugh Some men should have Visions, Dreams,
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and Voyces, yet the Scripture is so ful, that nec curo, nec desidero, I neither care for, nor desire them.
and Voices, yet the Scripture is so full, that nec curo, nec Desiderio, I neither care for, nor desire them.
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I read of a certain Woman, a Religious Lady of the Emperesses •ed-Chamber, whose Name was Gregoria, that being much troubled about her Salvation, did write to Gregory, that she would never cease importuning him til he had sent her word that he had received a Revelation from Heaven, that she should be saved:
I read of a certain Woman, a Religious Lady of the Empresses •ed-Chamber, whose Name was Gregoria, that being much troubled about her Salvation, did write to Gregory, that she would never cease importuning him till he had sent her word that he had received a Revelation from Heaven, that she should be saved:
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To whom he returned this Answer; Rem difficilem postulas, et inutilem; Thou desirest an hard matter, and unprofitable;
To whom he returned this Answer; Remembering difficilem postulas, et inutilem; Thou Desirest an hard matter, and unprofitable;
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hard for me to obtain, and unprofitable for thy self to have. And so say I;
hard for me to obtain, and unprofitable for thy self to have. And so say I;
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If any should come to me, desiring to implore God for such a Voyce, or Dream, or Revelation;
If any should come to me, desiring to implore God for such a Voice, or Dream, or Revelation;
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I must answer, Man or Woman, thou desirest an hard work for me to do, and a thing unprofitable for thy sel• to have.
I must answer, Man or Woman, thou Desirest an hard work for me to do, and a thing unprofitable for thy sel• to have.
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Thou hast the Scriptures, go search the Scriptures, wait thou upon God therein;
Thou hast the Scriptures, go search the Scriptures, wait thou upon God therein;
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for in them are the words of Eternal Life, they are a sure, and a safe Light, more sure, safe,
for in them Are the words of Eternal Life, they Are a sure, and a safe Light, more sure, safe,
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and certain, than al Revelations, Visions, Dreams, or immediate Voyces. And thus I have done with the Second Instance.
and certain, than all Revelations, Visions, Dreams, or immediate Voices. And thus I have done with the Second Instance.
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As for Impressions made upon the Soul, whether by a particular Word, or without it;
As for Impressions made upon the Soul, whither by a particular Word, or without it;
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the Scripture, or the written Word of God, is more sure than those, and the Light thereof;
the Scripture, or the written Word of God, is more sure than those, and the Light thereof;
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the best, and most excellent Light, in compare with the Light of Impressions. For, First: Impressions (though good) are not our dayly food.
the best, and most excellent Light, in compare with the Light of Impressions. For, First: Impressions (though good) Are not our daily food.
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Aqua vitae, or strong Water, is good in a quothing, fainting fit; but it is not good to make it our dayly Drink.Aqua vitae, or strong Water, is good in a quothing, fainting fit; but it is not good to make it our daily Drink.
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So here, In case the Soul be in a fainting fit, it's good to have the Impression of some particular Word, or Scripture.
So Here, In case the Soul be in a fainting fit, it's good to have the Impression of Some particular Word, or Scripture.
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But this Impression is not dayly Food;
But this Impression is not daily Food;
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the Word of God written, is our appointed Food, our dayly Food, whether it come with Impression, or without Impression;
the Word of God written, is our appointed Food, our daily Food, whither it come with Impression, or without Impression;
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this is that Food, and Heritage, which under God, we must live upon. Psal. 119.111. Secondly:
this is that Food, and Heritage, which under God, we must live upon. Psalm 119.111. Secondly:
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If al that Light and Comfort, which men have from Impressions, be d•rived from the Word,
If all that Light and Comfort, which men have from Impressions, be d•rived from the Word,
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then the Scripture must be more excellent; for that which makes excellent, is more excellent; that which makes comfortable, is more comfortable.
then the Scripture must be more excellent; for that which makes excellent, is more excellent; that which makes comfortable, is more comfortable.
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But look whatever Light and Comfort a man hath from the setting on, or Impression of a particular Word, is from the Word it self:
But look whatever Light and Comfort a man hath from the setting on, or Impression of a particular Word, is from the Word it self:
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Yet this cannot be the true meaning of that Text, as is confessed by al hands;
Yet this cannot be the true meaning of that Text, as is confessed by all hands;
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For if any Impression, have not the Impression, and stamp of the Word upon it, it is Adult•rate Coyn. Thirdly:
For if any Impression, have not the Impression, and stamp of the Word upon it, it is Adult•rate Coyn. Thirdly:
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There may be much danger in walking, and living by Impressions, whether with, or without a Word.
There may be much danger in walking, and living by Impressions, whither with, or without a Word.
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Good People are very apt, and prone to walk, and live by Impressions; but it is a dangerous thing so to do:
Good People Are very apt, and prove to walk, and live by Impressions; but it is a dangerous thing so to do:
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thereby some are nussed up in Ignorance, and seek for no other Knowledg in the study of the Scripture, by comparing Spiritual Things with Spiritual:
thereby Some Are nussed up in Ignorance, and seek for no other Knowledge in the study of the Scripture, by comparing Spiritual Things with Spiritual:
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thereby some are alwaies kept unsetled in their Spiritual State and Condition; for if a Word come, then they have Comfort;
thereby Some Are always kept unsettled in their Spiritual State and Condition; for if a Word come, then they have Comfort;
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but when none comes, then doth their Comfort fail:
but when none comes, then does their Comfort fail:
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thereby also some are misled, and carried from the good Waies of God, and his Ordinances;
thereby also Some Are misled, and carried from the good Ways of God, and his Ordinances;
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for I pray, what is the reason that so many in these daies of ours, have departed from the Ordinances of Christ,
for I pray, what is the reason that so many in these days of ours, have departed from the Ordinances of christ,
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but because they took up Truths by Impressions, Ordinances of Christ by Impressions, and the good Waies of God by Impressions;
but Because they took up Truths by Impressions, Ordinances of christ by Impressions, and the good Ways of God by Impressions;
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and so when false Impressions came, they presently swallowed them, and have proved Apostates;
and so when false Impressions Come, they presently swallowed them, and have proved Apostates;
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yea, and how many are there, who lie sucking the sweetness of the Impression, do lose the sweetness of that very Word which is impressed:
yea, and how many Are there, who lie sucking the sweetness of the Impression, do loose the sweetness of that very Word which is impressed:
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As with a Lamb, or Child that is sucking;
As with a Lamb, or Child that is sucking;
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though the Child suck the Teat, or Breast for a time, yet if you draw away the Breast,
though the Child suck the Teat, or Breast for a time, yet if you draw away the Breast,
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or Teat, and give it a dry Finger, it doth suck that. So it is with many;
or Teat, and give it a dry Finger, it does suck that. So it is with many;
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first they suck the sweetness of some particular word that is set on the soul:
First they suck the sweetness of Some particular word that is Set on the soul:
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but when they live, and walk by Impressions, what do they then but suck the dry Finger, the very Impression? and so do lose the sweetness of the Word it self.
but when they live, and walk by Impressions, what do they then but suck the dry Finger, the very Impression? and so do loose the sweetness of the Word it self.
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But now take the Word of God written, and there is no danger in living, and walking by it;
But now take the Word of God written, and there is no danger in living, and walking by it;
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it is our Duty to walk, and to live thereby.
it is our Duty to walk, and to live thereby.
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But is there no use then of Impressions, with, or without a Particular Word? Is there no Light that doth shine through them? Yea, much:But is there no use then of Impressions, with, or without a Particular Word? Is there no Light that does shine through them? Yea, much:
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For they comfort in time of Temptation, Desertion, or Affliction:
For they Comfort in time of Temptation, Desertion, or Affliction:
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In case a man be in the dark, and God doth give out some particular Word, setting it with power on his soul, it is much Comfort to him.
In case a man be in the dark, and God does give out Some particular Word, setting it with power on his soul, it is much Comfort to him.
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Or in case a man be in some streights, not knowing which way to take. Two waies may be before him, both Comfortable, both Lawful;
Or in case a man be in Some straights, not knowing which Way to take. Two ways may be before him, both Comfortable, both Lawful;
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yet a man is troubled, and would sain go that way wherein he may do God most Service.
yet a man is troubled, and would sain go that Way wherein he may do God most Service.
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If a particular Word be set upon his heart, whereby he is enclined one way, rather than another, it may be some guide to him.
If a particular Word be Set upon his heart, whereby he is inclined one Way, rather than Another, it may be Some guide to him.
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Or in case that a man doth see his way cleer before him, yet knows that he shal meet with many difficulties, and much opposition;
Or in case that a man does see his Way clear before him, yet knows that he shall meet with many difficulties, and much opposition;
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if now God do give out a particular Word to him, it will strengthen his heart,
if now God do give out a particular Word to him, it will strengthen his heart,
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and hands much, as in that case of Joshua, Chap. 1.
and hands much, as in that case of joshua, Chap. 1.
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But though God do speak much by Impressions somtimes, and there is much Light and Comfort, riseth in the Soul by them; Yet,
But though God do speak much by Impressions sometimes, and there is much Light and Comfort, Riseth in the Soul by them; Yet,
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If I do make an Impression the certain Judg of Doctrines, then am I much deceived.
If I do make an Impression the certain Judge of Doctrines, then am I much deceived.
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This is the great Priviledg of the Scripture, saith the Protestant, against the Papists, to be the only Judg of Doctrines, and Controversies.
This is the great Privilege of the Scripture, Says the Protestant, against the Papists, to be the only Judge of Doctrines, and Controversies.
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Indeed God may please to open a place of Scripture to the Soul in the imprinting of it;
Indeed God may please to open a place of Scripture to the Soul in the imprinting of it;
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but to make an Impression the certain Judg of a Doctrine, is without doubt, a great Error:
but to make an Impression the certain Judge of a Doctrine, is without doubt, a great Error:
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for where do we find that ever God hath appointed an Impression unto this Chair.
for where do we find that ever God hath appointed an Impression unto this Chair.
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You read of Mr. Fox, that blessed man, who wrote the Book of Martyrs, That he had so great,
You read of Mr. Fox, that blessed man, who wrote the Book of Martyrs, That he had so great,
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and deep an Impression made upon his Soul, concerning the meaning of a Scripture, that he thought he could not be deceived therein. He tels the Story twice;
and deep an Impression made upon his Soul, Concerning the meaning of a Scripture, that he Thought he could not be deceived therein. He tells the Story twice;
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once in the History of the Ten Persecutions of the Primitive Times;
once in the History of the Ten Persecutions of the Primitive Times;
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and once in his Commentary on Rev. 13. The Scripture opened, and sensed to him, was verse 5. of that Chapter;
and once in his Commentary on Rev. 13. The Scripture opened, and sensed to him, was verse 5. of that Chapter;
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And he shall continue forty two months: And he shall continue forty two months:
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Writing (saith he) the Story of the Ten Persecutions, I was so much affected therewith, that I even expostulated with God,
Writing (Says he) the Story of the Ten Persecutions, I was so much affected therewith, that I even expostulated with God,
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why he would suffer his People to suffer such cruel things;
why he would suffer his People to suffer such cruel things;
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and why he would not tel his Church, and Servants, when the time of the end of their trouble should be:
and why he would not tell his Church, and Servants, when the time of the end of their trouble should be:
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whereupon (saith he) being in this sad conflict in my own soul, I heard a Voyce, saith the English Relation, but the Latin thus;
whereupon (Says he) being in this sad conflict in my own soul, I herd a Voice, Says the English Relation, but the Latin thus;
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Sine Voce tamen; only I did not hear a Voyce, but had vehementem cogitationis impressionem, a vehement impression of mind, which whispered thus to me;Sine Voice tamen; only I did not hear a Voice, but had vehementem cogitationis impressionem, a vehement impression of mind, which whispered thus to me;
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O thou fool, count these Months by Sabbaths, as the Weeks of Daniel, are counted by Sabbaths; which I did (saies he) with the help of some Godly Merchants,Oh thou fool, count these Months by Sabbaths, as the Weeks of daniel, Are counted by Sabbaths; which I did (Says he) with the help of Some Godly Merchant's,
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and found the Yeers to be two hundred ninety four, just the time of the Ten Persecutions:
and found the years to be two hundred ninety four, just the time of the Ten Persecutions:
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for this Beast that is to continue forty two Months, doth receive his Power from the Dragon;
for this Beast that is to continue forty two Months, does receive his Power from the Dragon;
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therefore it is not the time of the Dragon, but the red Dragon;
Therefore it is not the time of the Dragon, but the read Dragon;
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that is, the Heathen, Roman Emperor, did persecute the Woman, Rev. 12. standing before her, to devour the man Child, the Seed of the Church,
that is, the Heathen, Roman Emperor, did persecute the Woman, Rev. 12. standing before her, to devour the man Child, the Seed of the Church,
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as soon as she was delivered, verse, 2, 3. Yet this good and holy man thought, that that must needs be the meaning of the forty two Months,
as soon as she was Delivered, verse, 2, 3. Yet this good and holy man Thought, that that must needs be the meaning of the forty two Months,
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because the Interpretation came to him with such an impression.
Because the Interpretation Come to him with such an impression.
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Possibly therefore, a good man may be much deceived by Impressions, especially when they come with a particular word.
Possibly Therefore, a good man may be much deceived by Impressions, especially when they come with a particular word.
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But where do we find in al the Scripture, That we are to judg of Doctrines by Impressions? No,
But where do we find in all the Scripture, That we Are to judge of Doctrines by Impressions? No,
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but by the written Word of God: that is the only Rule, whereby we must judg, comparing Spiritual things, with Spiritual things, and one Scripture with another.
but by the written Word of God: that is the only Rule, whereby we must judge, comparing Spiritual things, with Spiritual things, and one Scripture with Another.
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Though there may be much comfort found in the way of Impressions, especially coming with a word;
Though there may be much Comfort found in the Way of Impressions, especially coming with a word;
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yet if the word be not set upon the heart, according to the true sense and scope of it, we have cause to fear that the Impression is not of God, but an illusion of Satan:
yet if the word be not Set upon the heart, according to the true sense and scope of it, we have cause to Fear that the Impression is not of God, but an illusion of Satan:
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For where do we find in Scripture, That ever God did set a Word upon the Soul,
For where do we find in Scripture, That ever God did Set a Word upon the Soul,
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but in the true sense and scope of it? The Devil brought a word to Christ,
but in the true sense and scope of it? The devil brought a word to christ,
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and applied it, not according to the true Scope thereof;
and applied it, not according to the true Scope thereof;
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Cast thy self down (saies he) he shall give his Angels charge over thee: Cast thy self down (Says he) he shall give his Angels charge over thee:
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this was not according to the Scope of the Scripture.
this was not according to the Scope of the Scripture.
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But if God set on a Scripture with a deep Impression, it was alwaies according to the true sense and scope of the Scripture. For example:
But if God Set on a Scripture with a deep Impression, it was always according to the true sense and scope of the Scripture. For Exampl:
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Nehemiah being at Prayer, as ye read, Chap. 1. God gave him a word, with a sweet Impression,Nehemiah being At Prayer, as you read, Chap. 1. God gave him a word, with a sweet Impression,
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and it was according to the true sense thereof.
and it was according to the true sense thereof.
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So Acts, 4. the Apostles were at Prayer, and God gave a word to them out of Psal. 2. and it was according to the true scope thereof.
So Acts, 4. the Apostles were At Prayer, and God gave a word to them out of Psalm 2. and it was according to the true scope thereof.
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Where do we find that ever God did set on a particular Word, but according to the true meaning of it? Have I therefore an Impression with a Word? yet if the Word be not set on my Soul, according to the true meaning and scope of it,
Where do we find that ever God did Set on a particular Word, but according to the true meaning of it? Have I Therefore an Impression with a Word? yet if the Word be not Set on my Soul, according to the true meaning and scope of it,
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then have I cause to fear, that it is rather a delusion of Satan, than the Impression of God.
then have I cause to Fear, that it is rather a delusion of Satan, than the Impression of God.
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because my Rule commands me to do it, and Sin is a transgression of a Rule:
Because my Rule commands me to do it, and since is a Transgression of a Rule:
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Though the Impression be of God, yet if the Application be beyond the Impression, I am stil in an Error.
Though the Impression be of God, yet if the Application be beyond the Impression, I am still in an Error.
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There is an Impression of a Word, and there is the Application of it: the Impression may be Gods, and the Application may be mine own.
There is an Impression of a Word, and there is the Application of it: the Impression may be God's, and the Application may be mine own.
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The Lord gave Abraham a Word, that his Seed should be as the Stars;
The Lord gave Abraham a Word, that his Seed should be as the Stars;
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but he made a false Application thereof, when he went unto Hagar for the fulfilling of that Word.
but he made a false Application thereof, when he went unto Hagar for the fulfilling of that Word.
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So the Lord gave a Word to Eliphaz, Job, 4.12.
So the Lord gave a Word to Eliphaz, Job, 4.12.
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Now a thing was secretly brought to me, and mine ear received a little thereof, fear came upon me, Now a thing was secretly brought to me, and mine ear received a little thereof, Fear Come upon me,
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and trembling, verse 14. Then a Spirit passed before my face, it stood still, but I could not discern it:
and trembling, verse 14. Then a Spirit passed before my face, it stood still, but I could not discern it:
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then I heard a Voyce, saying, Shall mortal man be more just than God, verse 15. Here was an Impression with a Word, and this was from God;then I herd a Voice, saying, Shall Mortal man be more just than God, verse 15. Here was an Impression with a Word, and this was from God;
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but he applies this to, and against Job, Chap. 5.1. the Impression was of God, but the Application was his own.
but he Applies this to, and against Job, Chap. 5.1. the Impression was of God, but the Application was his own.
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Possibly then a man may have an Impression from God with a Word, yet the Application may be his own;
Possibly then a man may have an Impression from God with a Word, yet the Application may be his own;
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but though the Impression be never so •ul, and deep, yet if the Application be beyond the Impression, he is stil in an Error.
but though the Impression be never so •ul, and deep, yet if the Application be beyond the Impression, he is still in an Error.
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And therefore, seeing that it is an easie thing, and usual, even for the Children of Abraham, to make Application beyond the Impression, the safest, sure I way, is to keep clo•e to the written Word of God, which is both the Judg of al our Doctrin•s,
And Therefore, seeing that it is an easy thing, and usual, even for the Children of Abraham, to make Application beyond the Impression, the Safest, sure I Way, is to keep clo•e to the written Word of God, which is both the Judge of all our Doctrin•s,
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and the only Rule of al our Practices; and therefore above, and beyond al Impressions, whether with, or without a Word.
and the only Rule of all our Practices; and Therefore above, and beyond all Impressions, whither with, or without a Word.
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And thus I have done with the Third Instance.
And thus I have done with the Third Instance.
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As for that Light, and Law of Grace, which is in the Saints, the Light of the Scripture is beyond, and more excellent than that. For,
As for that Light, and Law of Grace, which is in the Saints, the Light of the Scripture is beyond, and more excellent than that. For,
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The Light, and Law within us here, is imperfect; for we see but in part, and know in part, 1 Cor. 13.9. Now we see through a Glass darkly:
The Light, and Law within us Here, is imperfect; for we see but in part, and know in part, 1 Cor. 13.9. Now we see through a Glass darkly:
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And lest any man should think, that Paul spake this only of some Babes in Christ, he speaketh out yet more expresly, putting himself into the number, ver. 12. Now I know in part;
And lest any man should think, that Paul spoke this only of Some Babes in christ, he speaks out yet more expressly, putting himself into the number, ver. 12. Now I know in part;
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and this in part, is set in opposition to what is perfect; for saies he, verse 9. We know in part, and prophesie in part;
and this in part, is Set in opposition to what is perfect; for Says he, verse 9. We know in part, and prophesy in part;
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but when that which is perfect is come, &c. verse 10. So that whatever Law, or Light, or Knowledg is within us now, is imperfect;but when that which is perfect is come, etc. verse 10. So that whatever Law, or Light, or Knowledge is within us now, is imperfect;
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but the Word of God written, the Scripture, and the Light thereof, is perfect; for saies the Psalmist, The Law of the Lord, is perfect, Psal. 19. The Law of Grace within, and the Light within, is not able to convince others.
but the Word of God written, the Scripture, and the Light thereof, is perfect; for Says the Psalmist, The Law of the Lord, is perfect, Psalm 19. The Law of Grace within, and the Light within, is not able to convince Others.
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If I feel a Light, and Law within me, and say this must needs be so,
If I feel a Light, and Law within me, and say this must needs be so,
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for I find it thus within me, I have a Light within me for it; this wil not convince another.
for I find it thus within me, I have a Light within me for it; this will not convince Another.
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But the Scripture by the breathing of the Spirit of God with it, wil convince another,
But the Scripture by the breathing of the Spirit of God with it, will convince Another,
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and is able to convince another: Tit. 1.9.
and is able to convince Another: Tit. 1.9.
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Holding fast the faithful Word, that he may be able by sound Doctrine, both to exhort, and convince gain-sayers: Holding fast the faithful Word, that he may be able by found Doctrine, both to exhort, and convince gainsayers:
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How are gain-sayers to be convinced then? what by the Light, or Law within? No:
How Are gainsayers to be convinced then? what by the Light, or Law within? No:
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but by sound Doctrine fetched from the faithful Word.
but by found Doctrine fetched from the faithful Word.
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Is there then, no use of the Law, and Light, and Spirit within us? doth not God speak, and direct thereby? Yea:Is there then, no use of the Law, and Light, and Spirit within us? does not God speak, and Direct thereby? Yea:
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The Spirit of a man (saith Solomon ) is the Candle of the Lord, searching al the inward rooms of the Belly.
The Spirit of a man (Says Solomon) is the Candle of the Lord, searching all the inward rooms of the Belly.
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When God doth set up a Light or Candle in the Soul, he may thereby go into al the inward Chambers of the Soul, discovering those heaps of sin that are in the Soul.
When God does Set up a Light or Candle in the Soul, he may thereby go into all the inward Chambers of the Soul, discovering those heaps of since that Are in the Soul.
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Yea, This inward Law, and Light, doth not only discover evil, but it doth incline to good,
Yea, This inward Law, and Light, does not only discover evil, but it does incline to good,
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and strongly incline the Soul thereunto; therefore it is called a Law:
and strongly incline the Soul thereunto; Therefore it is called a Law:
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not because it is a Rule to us (for the body of death and sin, is called, the Law in your Members) but because of its power and force to incline the Soul unto what is good.
not Because it is a Rule to us (for the body of death and since, is called, the Law in your Members) but Because of its power and force to incline the Soul unto what is good.
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Yea, It doth not only incline a man unto what is good, but it enables him thereunto.
Yea, It does not only incline a man unto what is good, but it enables him thereunto.
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It is that Principle, upon which al his good actions grow, and from whence they spring.
It is that Principle, upon which all his good actions grow, and from whence they spring.
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All true good must proceed from a good Principle;
All true good must proceed from a good Principle;
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and this Law, and Light, and Spirit within, is that Principle, whereby a man is enabled unto what is good. But, Secondly:
and this Law, and Light, and Spirit within, is that Principle, whereby a man is enabled unto what is good. But, Secondly:
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Though the Law, and Light, and Spirit within us, be a Principle of good, yet it is not the Rule of our Goodness, or Lives. For,
Though the Law, and Light, and Spirit within us, be a Principle of good, yet it is not the Rule of our goodness, or Lives. For,
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If the Law, and Light, and Spirit within, be our Rule, then what need the Scripture,
If the Law, and Light, and Spirit within, be our Rule, then what need the Scripture,
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or the Word without, any longer? But the Scripture, and the Word of God written, is a Rule stil;
or the Word without, any longer? But the Scripture, and the Word of God written, is a Rule still;
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but the Law, Light, and Spirit, may command me to do such things as these, if it be my Rule;
but the Law, Light, and Spirit, may command me to do such things as these, if it be my Rule;
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it is setled in Heaven, and doth endure for ever, Psal. 119. For ever, O Lord, thy Word is setled in Heaven, verse 89. And saith Paul to Timothy, I charge thee, in the sight of God, that thou keep this Commandement until the appearing of our Lord Jesus Christ, Epist. 1. Chap. 6. Ver. 14. Timothy doth not live in person to the appearing of Christ;
it is settled in Heaven, and does endure for ever, Psalm 119. For ever, Oh Lord, thy Word is settled in Heaven, verse 89. And Says Paul to Timothy, I charge thee, in the sighed of God, that thou keep this Commandment until the appearing of our Lord jesus christ, Epistle 1. Chap. 6. Ver. 14. Timothy does not live in person to the appearing of christ;
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but those that succeed him, do, and shal•, unto whom this charge is made: And if ye look into Chap. 3. ye find that Paul saith to him;
but those that succeed him, do, and shal•, unto whom this charge is made: And if you look into Chap. 3. you find that Paul Says to him;
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These things write I to thee, that thou mayest know how thou oughtest to behave thy self in the House of God: These things write I to thee, that thou Mayest know how thou Ought to behave thy self in the House of God:
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yet Timothy had a Light, and Law, and Spirit of God within him.
yet Timothy had a Light, and Law, and Spirit of God within him.
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So that though a man have the Spirit, Light, and Law within him, he is yet to be ruled by the Word of God written;
So that though a man have the Spirit, Light, and Law within him, he is yet to be ruled by the Word of God written;
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the Scripture, and the Word written, is yet to be a Rule unto him; and as many as walk according to this Rule, peace shal be upon them.
the Scripture, and the Word written, is yet to be a Rule unto him; and as many as walk according to this Rule, peace shall be upon them.
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But if the Spirit that is in me, be the same Spirit with that which did write the Scripture, what need I wait on, But if the Spirit that is in me, be the same Spirit with that which did write the Scripture, what need I wait on,
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or be ruled by the Word without, or the Scripture any longer? Because when the Spirit comes, it takes of the things of Christ; and opens them to you;or be ruled by the Word without, or the Scripture any longer? Because when the Spirit comes, it Takes of the things of christ; and Opens them to you;
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it is sent to open the Scripture to you, not to take away the Scripture from you;
it is sent to open the Scripture to you, not to take away the Scripture from you;
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it is not sent to be your Rule, but to be your help to understand the Rule.
it is not sent to be your Rule, but to be your help to understand the Rule.
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Because, although ye have the same Spirit which did write the Scripture, yet you have not the same Inspiration of the Spirit.
Because, although you have the same Spirit which did write the Scripture, yet you have not the same Inspiration of the Spirit.
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All Beleevers in Pauls time, had the same Spirit that Paul had; but not the same Inspiration of the Spirit;
All Believers in Paul's time, had the same Spirit that Paul had; but not the same Inspiration of the Spirit;
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that is very divers: 1 Cor. 12.11. the Apostle speaking of diversities of Gifts:
that is very diverse: 1 Cor. 12.11. the Apostle speaking of diversities of Gifts:
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But (saith he) all these worketh, that one, and the self same Spirit, dividing to every one as it pleaseth him. But (Says he) all these works, that one, and the self same Spirit, dividing to every one as it Pleases him.
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So that though a man have the same Spirit wherewith the Scripture was written, yet he may not have the same Inspiration.
So that though a man have the same Spirit wherewith the Scripture was written, yet he may not have the same Inspiration.
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But because People understand not this, therefore they think that if they have the same Spirit, they may lay by the Scripture, as to their Rule. But
But Because People understand not this, Therefore they think that if they have the same Spirit, they may lay by the Scripture, as to their Rule. But
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If the Law, and Light, and Spirit, that is in me, be my Rule; then I may do any thing without Sin;
If the Law, and Light, and Spirit, that is in me, be my Rule; then I may do any thing without since;
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I may whore, be drunk, steal, or any thing without Sin; for it's no sin to do what the Rule commands me:
I may whore, be drunk, steal, or any thing without since; for it's no since to do what the Rule commands me:
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and if the Spirit, Light, and Law within, do command me to do it, it is no sin to me,
and if the Spirit, Light, and Law within, do command me to do it, it is no since to me,
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for it may command any thing but Sin; but it cannot be Sin if the Spirit do command;
for it may command any thing but since; but it cannot be since if the Spirit do command;
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for the very commanding of the Spirit, takes off the sin of the Action, because the Rule commands it.
for the very commanding of the Spirit, Takes off the since of the Actium, Because the Rule commands it.
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O! what abominable Practices wil this Doctrine lead a man into, viz. That the Law, Light,
OH! what abominable Practices will this Doctrine led a man into, viz. That the Law, Light,
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and Spirit within, is his Rule. Yea, Thirdly:
and Spirit within, is his Rule. Yea, Thirdly:
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If the Law, and Light, and Spirit that is in me, be my Rule, then am I my own Rule, and so I am God;
If the Law, and Light, and Spirit that is in me, be my Rule, then am I my own Rule, and so I am God;
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for he that is his own Rule, is God:
for he that is his own Rule, is God:
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But if the Law, and Light, and Spirit within me, be my Rule, then am I my own Rule:
But if the Law, and Light, and Spirit within me, be my Rule, then am I my own Rule:
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And what is al this, but horrid blasphemy? Surely therefore the Law, and the Word without me, is not my Rule.
And what is all this, but horrid blasphemy? Surely Therefore the Law, and the Word without me, is not my Rule.
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Though the Law, and Light, and Spirit in me, be my Principle; yet it is not my Rule, that is the Word and Scripture only.
Though the Law, and Light, and Spirit in me, be my Principle; yet it is not my Rule, that is the Word and Scripture only.
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Though the Law, and Light, and Spirit within, be a great help unto us in our way to Life,
Though the Law, and Light, and Spirit within, be a great help unto us in our Way to Life,
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yet it must be tried by the Word written:
yet it must be tried by the Word written:
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For if it be not tried by the Scripture, then it must be tried by nothing: But John, 1.4. he saith, Try the Spirits, whether they be of God, or no.
For if it be not tried by the Scripture, then it must be tried by nothing: But John, 1.4. he Says, Try the Spirits, whither they be of God, or no.
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2. That Law, or Light, or Spirit within you, is Christ in you: but Christ in you, is to be tried, and examined, 2 Cor. 13.5. Examine your selves, whether you be in the Faith, prove your own Souls;
2. That Law, or Light, or Spirit within you, is christ in you: but christ in you, is to be tried, and examined, 2 Cor. 13.5. Examine your selves, whither you be in the Faith, prove your own Souls;
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know ye not that Christ is in you, unless ye be Reprobates? And if Christ without us, Christ in the daies of his Flesh, did submit himself to the tryal of the Scriptures;know you not that christ is in you, unless you be Reprobates? And if christ without us, christ in the days of his Flesh, did submit himself to the trial of the Scriptures;
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Search the Scriptures (saith he) for they testifie of me; then surely the Spirit of Christ in us, wil not refuse the same:Search the Scriptures (Says he) for they testify of me; then surely the Spirit of christ in us, will not refuse the same:
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Christ in us, is not more priviledged than Christ without us; but Christ without, was tried by the Scriptures, therefore Christ within us much more.
christ in us, is not more privileged than christ without us; but christ without, was tried by the Scriptures, Therefore christ within us much more.
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And if al that Light, and Law, and Spirit within us, be to be tried by the Scripture,
And if all that Light, and Law, and Spirit within us, be to be tried by the Scripture,
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then surely the Light of the Word written, is a more excellent Light, than that Light which is within.
then surely the Light of the Word written, is a more excellent Light, than that Light which is within.
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And thus I have now done with the Fourth Instance. As for Experience, Christian Experience;
And thus I have now done with the Fourth Instance. As for Experience, Christian Experience;
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the Word of God written, and the Light thereof, is more excellent than Experience, and the Light of it simply considered.
the Word of God written, and the Light thereof, is more excellent than Experience, and the Light of it simply considered.
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For so much Light as there is in Experience, is borrowed from the Scripture, and the Word of God written.
For so much Light as there is in Experience, is borrowed from the Scripture, and the Word of God written.
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It is short of the Scripture; for Scripture-Light extendeth unto al our Actions, a light unto our Paths;
It is short of the Scripture; for Scripture light extendeth unto all our Actions, a Light unto our Paths;
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there is nothing hid from the Light thereof, no Duty incumbent upon us that is hid from the Light thereof:
there is nothing hid from the Light thereof, no Duty incumbent upon us that is hid from the Light thereof:
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But though I have much Experience in this way, yet I may have little or none in another;
But though I have much Experience in this Way, yet I may have little or none in Another;
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my Experience cannot say, nothing is hid from me, and from my Light.
my Experience cannot say, nothing is hid from me, and from my Light.
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Though Experience be a great help to our Faith, yet take it alone, abstracted from the Word,
Though Experience be a great help to our Faith, yet take it alone, abstracted from the Word,
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and it cannot heal our Unbelief. The Staff that is in a mans hand, is a good help to him;
and it cannot heal our Unbelief. The Staff that is in a men hand, is a good help to him;
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but it cannot heal his lameness. So is this Staff of Experience, though it be a good help in my way,
but it cannot heal his lameness. So is this Staff of Experience, though it be a good help in my Way,
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yet it cannot heal the lameness of my unbeleeving heart; but the word can, and the Scripture doth.
yet it cannot heal the lameness of my unbelieving heart; but the word can, and the Scripture does.
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Is there then no use of our Experiences? Is there no Light therein? Yea, much:Is there then no use of our Experiences? Is there no Light therein? Yea, much:
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for it b•ingeth forth Hope, Experience worketh Hope, Rom. 5. Tribulation worketh Patience; Patience Experience; and Experience Hope;
for it b•ingeth forth Hope, Experience works Hope, Rom. 5. Tribulation works Patience; Patience Experience; and Experience Hope;
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verse 4, 5. Here is the Genealogy of Hope; but the next Parent of Hope, is Experience.
verse 4, 5. Here is the Genealogy of Hope; but the next Parent of Hope, is Experience.
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So the Poor hath Hope, Job, 5.16.
So the Poor hath Hope, Job, 5.16.
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How so? He counteth up many Experiments, and when he hath done, he concludes thus; So the poor hath Hope;
How so? He counteth up many Experiments, and when he hath done, he concludes thus; So the poor hath Hope;
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it is Experience then which doth work Hope.
it is Experience then which does work Hope.
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But though Experience be the Parent of Hope, yet it is not the Ground of our Faith;
But though Experience be the Parent of Hope, yet it is not the Ground of our Faith;
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it is an Help unto Faith, but not the first Ground of our Faith. The Scripture, and the Promise under Christ, is, Rom. 15.4.
it is an Help unto Faith, but not the First Ground of our Faith. The Scripture, and the Promise under christ, is, Rom. 15.4.
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Whatever things were written afore time, were written for our Learning, that we through Patience, and Comfort of the Scriptures, might have Hope. Whatever things were written afore time, were written for our Learning, that we through Patience, and Comfort of the Scriptures, might have Hope.
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So that the Scripture, and the Word of God written, is the first Ground of our Faith, and Hope.
So that the Scripture, and the Word of God written, is the First Ground of our Faith, and Hope.
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And though we have much Experience, yet if we do not trust in the Word of Promise under Christ, over,
And though we have much Experience, yet if we do not trust in the Word of Promise under christ, over,
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and beyond al our Experience, we do evil.
and beyond all our Experience, we do evil.
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And if al our Experience is to be reduced to the Word written, then the Scripture is more excellent than al Experience;
And if all our Experience is to be reduced to the Word written, then the Scripture is more excellent than all Experience;
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but all our Experience, is to be reduced unto Scripture.
but all our Experience, is to be reduced unto Scripture.
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Surely therefore the Scripture, or the Word of God written, is more excellent than al Experience, and the Light thereof.
Surely Therefore the Scripture, or the Word of God written, is more excellent than all Experience, and the Light thereof.
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And thus I have done with the Fifth Instance. As for Divine Providence; the Scripture is a more sure Light than it. For,
And thus I have done with the Fifth Instance. As for Divine Providence; the Scripture is a more sure Light than it. For,
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But the Scripture is the Rule of our doing, and therefore a more safe, and sure Light to walk by.
But the Scripture is the Rule of our doing, and Therefore a more safe, and sure Light to walk by.
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And if the Providence of God, extendeth unto al our Actions, good and evil, and to evil,
And if the Providence of God, extendeth unto all our Actions, good and evil, and to evil,
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as wel as unto what is good; then there is no certain Rule, or Judgment to be made up from thence.
as well as unto what is good; then there is no certain Rule, or Judgement to be made up from thence.
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Now so it is, that the Providence of God extendeth unto al our Sins:
Now so it is, that the Providence of God extendeth unto all our Sins:
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the Jews crucified Christ, Gods Providences did extend unto that, Being delivered up by the determinate Counsel,
the jews Crucified christ, God's Providences did extend unto that, Being Delivered up by the determinate Counsel,
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and fore-knowledg of God, ye have taken, and by wicked hands, ye have crucified him, Acts, 2.23.and foreknowledge of God, you have taken, and by wicked hands, you have Crucified him, Acts, 2.23.
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When Jonah fled from God, there was then present, a Ship that was bound for Tarshish: here was a Providence.
When Jonah fled from God, there was then present, a Ship that was bound for Tarshish: Here was a Providence.
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And when Josephs Brethren sold him into Egypt, there came by certain Merchants, who did trade into Egypt: here was a Providence.
And when Josephs Brothers sold him into Egypt, there Come by certain Merchant's, who did trade into Egypt: Here was a Providence.
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Now if the Providence of God, do thus extend to our very Sins, then we cannot make up our Judgment, our Rule from a bare Providence:
Now if the Providence of God, do thus extend to our very Sins, then we cannot make up our Judgement, our Rule from a bore Providence:
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but you may make up your Judgment and Rule from the Scripture, and the Word of God written.
but you may make up your Judgement and Rule from the Scripture, and the Word of God written.
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Doth not God speak by Providence? guide, and direct by Providence somtimes? Yea, He doth somtimes guide us with his Eye, as the Psalmist speaks.Does not God speak by Providence? guide, and Direct by Providence sometimes? Yea, He does sometimes guide us with his Eye, as the Psalmist speaks.
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Thus when the King could not sleep, he called for the Records, and •ound therein, that Mordecai had been faithful to him;
Thus when the King could not sleep, he called for the Records, and •ound therein, that Mordecai had been faithful to him;
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the Providenti•l Eye of God, did guide the King to do somthing for Mordecai. And when Abrahams Servant prayed,
the Providenti•l Eye of God, did guide the King to do something for Mordecai. And when Abrahams Servant prayed,
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and the Damsel came forth to meet him according to his Prayer, The Providence of God, did lead,
and the Damsel Come forth to meet him according to his Prayer, The Providence of God, did led,
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and guide to that Marriage of Isaac and Rebecca. But though the Lord doth somtimes guide us with the Eye of his Providence;
and guide to that Marriage of Isaac and Rebecca. But though the Lord does sometimes guide us with the Eye of his Providence;
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yet if I make the Providence of God, the Rule of Lawfulness, or Unlawfulness; then am I in a great error, and exposed thereby unto al sin;
yet if I make the Providence of God, the Rule of Lawfulness, or Unlawfulness; then am I in a great error, and exposed thereby unto all since;
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for then may I say, if I be tempted to kill, or murder my self, the Providence of God is the Rule of Lawfulness, or Unlawfulness.
for then may I say, if I be tempted to kill, or murder my self, the Providence of God is the Rule of Lawfulness, or Unlawfulness.
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Now here is a Knife, a Rope, a Pond, or an Instrument of Death, which fals in my way by unexpected Providence;
Now Here is a Knife, a Rope, a Pond, or an Instrument of Death, which falls in my Way by unexpected Providence;
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therefore I wil, and must now murder my self: Understand the thing rightly therefore I pray you, thus:
Therefore I will, and must now murder my self: Understand the thing rightly Therefore I pray you, thus:
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In case that two things are before me, and both are Lawful;
In case that two things Are before me, and both Are Lawful;
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Providence opening a door to one, and shutting the door upon the other, it doth direct to that one, and not to the other:
Providence opening a door to one, and shutting the door upon the other, it does Direct to that one, and not to the other:
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but the Providence of God, doth not make a thing Lawful, which is in it's self unlawful;
but the Providence of God, does not make a thing Lawful, which is in it's self unlawful;
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it doth direct us in doing of a thing Lawful, but it doth not make a thing Lawful;
it does Direct us in doing of a thing Lawful, but it does not make a thing Lawful;
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it is not the Rule of Lawfulness, or Unlawfulness:
it is not the Rule of Lawfulness, or Unlawfulness:
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but the Scripture, and the Word of God is, it is the only Rule whereby I may,
but the Scripture, and the Word of God is, it is the only Rule whereby I may,
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and must make up my Judgment of Lawfulness, and Unlawfulness; it is that only which doth stamp Lawfulness upon an Action.
and must make up my Judgement of Lawfulness, and Unlawfulness; it is that only which does stamp Lawfulness upon an Actium.
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Surely therefore the Light of the Scripture, is more excellent Light, than Divine Providence. And thus I have done with the Sixt Instance.
Surely Therefore the Light of the Scripture, is more excellent Light, than Divine Providence. And thus I have done with the Sixt Instance.
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As for Humane Reason, and the Light thereof, Scripture-Light, is more excellent than it. For,
As for Humane Reason, and the Light thereof, Scripture light, is more excellent than it. For,
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Though Humane Reason be a Beam of Divine Wisdom, yet if it be not enlightened with an higher Light of the Gospel, it cannot reach unto the things of God as it should;
Though Humane Reason be a Beam of Divine Wisdom, yet if it be not enlightened with an higher Light of the Gospel, it cannot reach unto the things of God as it should;
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it is Panis pauperum, the poor mans Bread, compared by some to the Dough, which the Israelites brought out of Egypt, which was prepared with much Labor,
it is Panis Pauperum, the poor men Bred, compared by Some to the Dough, which the Israelites brought out of Egypt, which was prepared with much Labour,
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and then called Panis Pauperum, Deut. 16.3.
and then called Panis Pauperum, Deuteronomy 16.3.
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But the Word of God in the Scriptures, is compared to Manna, called the Bread of Angels;
But the Word of God in the Scriptures, is compared to Manna, called the Bred of Angels;
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for the Gospel did come down from Heaven in a special manner;
for the Gospel did come down from Heaven in a special manner;
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for though Reason be the Gift of God, yet it doth proceed from God as he is God,
for though Reason be the Gift of God, yet it does proceed from God as he is God,
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and General Ruler of the World:
and General Ruler of the World:
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But the Gospel, and the Light thereof, did proceed from the Father, by the Son, to the Church, Rev. 22.1.
But the Gospel, and the Light thereof, did proceed from the Father, by the Son, to the Church, Rev. 22.1.
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And he shewed me a pure River of Water of Life, cleer as Crystal, proceeding out of the Throne of God, and of the Lamb. John, 1.17, 18.And he showed me a pure River of Water of Life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb. John, 1.17, 18.
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Though Reason be the Gift of God, and a Beam of the Wisdom of God; yet it cannot sufficiently discover a mans Sins unto him;
Though Reason be the Gift of God, and a Beam of the Wisdom of God; yet it cannot sufficiently discover a men Sins unto him;
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not his secret sins, not his Original Sin, not his Sin of Unbelief, and against the Gospel;
not his secret Sins, not his Original since, not his since of Unbelief, and against the Gospel;
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but the Word of God, the Scripture Light can, and doth.
but the Word of God, the Scripture Light can, and does.
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And as meer Humane Reason cannot make a sufficient discovery of Sin, so it cannot strengthen against Sin, and Temptation:
And as mere Humane Reason cannot make a sufficient discovery of since, so it cannot strengthen against since, and Temptation:
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Temptations answered by Reason, wil return again;
Temptations answered by Reason, will return again;
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it cannot convert the Soul. But the Word of the Lord, is perfect, converting the Soul, P•al. 19.
it cannot convert the Soul. But the Word of the Lord, is perfect, converting the Soul, P•al. 19.
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Though the L•ght of Reason be good, yet it is not a saving Light.
Though the L•ght of Reason be good, yet it is not a Saving Light.
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How many are there in the World, who have strong Reason, yet shal go to Hell,
How many Are there in the World, who have strong Reason, yet shall go to Hell,
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and miscarry to al Eternity? But the Light of the Scripture, Gospel-Light, is saving Light:
and miscarry to all Eternity? But the Light of the Scripture, Gospel light, is Saving Light:
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Surgunt indocti (said a great Bishop, and learned man) et capiunt Calum et nos cum omni Doctrina nostra trudimur in infernum. Surgunt Indocti (said a great Bishop, and learned man) et capiunt Column et nos cum omni Doctrina nostra trudimur in infernum.
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Poor men arise, and take the Kingdom of Heaven by force, when we with al our Learning, are thrust into Hell.
Poor men arise, and take the Kingdom of Heaven by force, when we with all our Learning, Are thrust into Hell.
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Why so? The poor receive the Gospel; not many wise, not many Learned. Father, I thank thee (saith Christ) thou hast revealed these things to Babes.
Why so? The poor receive the Gospel; not many wise, not many Learned. Father, I thank thee (Says christ) thou hast revealed these things to Babes.
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'Tis Revelation-Light from the Gospel, that doth bring to Heaven: meer Humane Reason cannot do it.
It's Revelation-Light from the Gospel, that does bring to Heaven: mere Humane Reason cannot do it.
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Is there then no use of Reason, and of the Light thereof? Yea, much: Not only in Civil things;Is there then no use of Reason, and of the Light thereof? Yea, much: Not only in Civil things;
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but in the things of God, comparing Spiritual things, with Spiritual. Did not Christ himself make use of Reason to prove the Resurrection:
but in the things of God, comparing Spiritual things, with Spiritual. Did not christ himself make use of Reason to prove the Resurrection:
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There is a Resurrection (saith he) for God is not the God of the dead, but of the living: There is a Resurrection (Says he) for God is not the God of the dead, but of the living:
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If God be the God of Abraham, then Abraham must rise again; but he is the God of Abraham, for he is not the God of the dead, but of the living. If God be the God of Abraham, then Abraham must rise again; but he is the God of Abraham, for he is not the God of the dead, but of the living.
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Here he makes use of Reason: so the Apostles after him.
Here he makes use of Reason: so the Apostles After him.
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Surely therefore, we are not so to adhere to the Letter of the Scripture, as to deny the use of our Reason in finding out the true sense and meaning of the Scripture;
Surely Therefore, we Are not so to adhere to the letter of the Scripture, as to deny the use of our Reason in finding out the true sense and meaning of the Scripture;
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for then we must hold with the Papists, That the Bread in the Lords Supper, is turned into the Body of Christ;
for then we must hold with the Papists, That the Bred in the lords Supper, is turned into the Body of christ;
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for the Letter saith, This is my Body. Reason is of great use, even in the things of God:
for the letter Says, This is my Body. Reason is of great use, even in the things of God:
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and wel hath he said, Contra Rationem nemo sobrius; against Reason, no man is sober; against Scripture, no man is a Christian;
and well hath he said, Contra Rationem nemo Sobrius; against Reason, no man is Sobrium; against Scripture, no man is a Christian;
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and against the Church, no man is Peaceable. But,
and against the Church, no man is Peaceable. But,
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2. Though th re be a good use of Reason even in the thing of God yet Reason is but a Drawer of Water, an Hand-maid; 2. Though that re be a good use of Reason even in the thing of God yet Reason is but a Drawer of Water, an Handmaid;
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and therefore •f Hagar wil p••k above her Mistriss, the Scripture, she must be •••ned out of doors.
and Therefore •f Hagar will p••k above her Mistress, the Scripture, she must be •••ned out of doors.
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And •ough you do make use of your Reason in the th ng of God;
And •ough you do make use of your Reason in the th ng of God;
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not, that then you should cease taking heed to the Word, but because you are now in the dark; not, that then you should cease taking heed to the Word, but Because you Are now in the dark;
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yet if you wil not yield unto Scripture Truth, and Gospel Truth, ••l you can see Reason •or the thing beleeved,
yet if you will not yield unto Scripture Truth, and Gospel Truth, ••l you can see Reason •or the thing believed,
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and how in a way of Humane Reason such a thing can be, then you are in a great Error.
and how in a Way of Humane Reason such a thing can be, then you Are in a great Error.
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For as Luther pe•ks, in the matter of the Gospel, we must shut our Eyes,
For as Luther pe•ks, in the matter of the Gospel, we must shut our Eyes,
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and go blindfold into the Commandements of God, The wisdom of the World (saith the Apo••le) looks upon Gospel Truths as foolishness;
and go blindfold into the commandments of God, The Wisdom of the World (Says the Apo••le) looks upon Gospel Truths as foolishness;
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and as none know• the things of a man, but the Spirit of man;
and as none know• the things of a man, but the Spirit of man;
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so n n• knows the things of God, but by the Spirit of God therefore not by Humane Reason only.
so n n• knows the things of God, but by the Spirit of God Therefore not by Humane Reason only.
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The Sun is not seen, but by the Light of the Sun; nor Christ, but b• the Light of Christ.
The Sun is not seen, but by the Light of the Sun; nor christ, but b• the Light of christ.
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This l••••e first, ••e• the •postle in this Text, though you do at•e d to the word of Prophesie,This l••••e First, ••e• the •postle in this Text, though you do at•e worser to the word of Prophesy,
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yet you must ha•e the Spirit of God, not Humane Reason only: Why? For as it was written, so it must be understood;
yet you must ha•e the Spirit of God, not Humane Reason only: Why? For as it was written, so it must be understood;
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•ut all Prophesie of Scripture was written by the Inspiration of the Spirit, and did not come from man. The Schoolmen speak wel;
•ut all Prophesy of Scripture was written by the Inspiration of the Spirit, and did not come from man. The Schoolmen speak well;
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Reasons before Faith, lessen, and diminish it; after Faith, they strengthen it.
Reasons before Faith, lessen, and diminish it; After Faith, they strengthen it.
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3. Though you do make use of Reason in the things of God, yet your very Reason is to be mortified, crucified;
3. Though you do make use of Reason in the things of God, yet your very Reason is to be mortified, Crucified;
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Crucifigamus istam pestem, quare, saies Luther; we must crucifie that Pest, and Plague, Why? Deus non vult, non esse quaristas, vel rationistas: Crucifigamus istam Pestem, quare, Says Luther; we must crucify that Pest, and Plague, Why? Deus non vult, non esse quaristas, vel rationistas:
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God would not have us that are Christians, to be Quarists, or Whereforeists: naked, simple obedience, is best in the Eyes of God.
God would not have us that Are Christians, to be Quarists, or Whereforeists: naked, simple Obedience, is best in the Eyes of God.
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With man (saies he) we must consider, Quid, what it is that is Commanded;
With man (Says he) we must Consider, Quid, what it is that is Commanded;
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but in our Obedience to God, we must consider, Quis, who it is that commandeth: And this is to be the Ground of our Faith, and Obedience;
but in our obedience to God, we must Consider, Quis, who it is that commands: And this is to be the Ground of our Faith, and obedience;
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as we must renounce our Will, so we must deny our Reason: But we must not deny the Scripture, nor crucifie the Scripture, nor renounce the Scripture.
as we must renounce our Will, so we must deny our Reason: But we must not deny the Scripture, nor crucify the Scripture, nor renounce the Scripture.
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Surely therefore, t•e Light of the Scripture, and the Word written, is beyond, and more excellent than al humane Reason, and the Light thereof.
Surely Therefore, t•e Light of the Scripture, and the Word written, is beyond, and more excellent than all humane Reason, and the Light thereof.
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And thus I have done with the Seventh Instance. As for Judicial Astrology.
And thus I have done with the Seventh Instance. As for Judicial Astrology.
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That is another thing that is cryed up as a great means of Light in these dark times of ours.
That is Another thing that is cried up as a great means of Light in these dark times of ours.
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Thereby men wil undertake to tel how things may be found, that are lost; what Persons shal be joyned together in Marriage;
Thereby men will undertake to tell how things may be found, that Are lost; what Persons shall be joined together in Marriage;
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what shal be the issue, and end of Suits in Law, and Diseases; what ends men shal come to, in reference to their Lives;
what shall be the issue, and end of Suits in Law, and Diseases; what ends men shall come to, in Referente to their Lives;
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and what Plagues, and Mortalities in Common-wealths;
and what Plagues, and Mortalities in Commonwealths;
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and what not? This is, I say (this Judicial Astrology is) cried up as a great Light in these daies of ours.
and what not? This is, I say (this Judicial Astrology is) cried up as a great Light in these days of ours.
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But is in Truth, a Work of Darkness;
But is in Truth, a Work of Darkness;
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for where do we find in Scripture, that God doth command any of his People to attend upon Astrologers,
for where do we find in Scripture, that God does command any of his People to attend upon Astrologers,
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or Star-gazers (as the Word cals them) for any such things as these.
or Stargazers (as the Word calls them) for any such things as these.
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We are forbidden to learn the way of the Heathen, in fearing the Signs of Heaven; Jer. 10.2. and Deut. 18.9. Thou shalt not learn to do after the abominations of those Nations:
We Are forbidden to Learn the Way of the Heathen, in fearing the Signs of Heaven; Jer. 10.2. and Deuteronomy 18.9. Thou shalt not Learn to do After the abominations of those nations:
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Wherein? Verse 10. There shall not be found amongst you, any that maketh his Son to pass through the fire,
Wherein? Verse 10. There shall not be found among you, any that makes his Son to pass through the fire,
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or that useth Divination, or an Observer of Times, or an Inchanter, or a Witch, or a Charmer, or a Necromancer. or that uses Divination, or an Observer of Times, or an Enchanter, or a Witch, or a Charmer, or a Necromancer.
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The Observation of Times, is one of these things:
The Observation of Times, is one of these things:
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the e were the waies of the Nations, these things were abomination to the Lord, these things cannot stand with a perfect heart, verse 13. Thou shalt be perfect with the Lord thy God. This destroies Prophesie;
the e were the ways of the nations, these things were abomination to the Lord, these things cannot stand with a perfect heart, verse 13. Thou shalt be perfect with the Lord thy God. This Destroys Prophesy;
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for if a man can foretel future things by the Stars, then what need of Prophesie? The Lord tels us in Esai. 47. that he wil bring evil upon his People, which they with al their Astrologers, should not be able to foresee,
for if a man can foretell future things by the Stars, then what need of Prophesy? The Lord tells us in Isaiah. 47. that he will bring evil upon his People, which they with all their Astrologers, should not be able to foresee,
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and hide themselves from, verse 11. Therefore shall evil come upon thee, and thou shalt not know whence it riseth:
and hide themselves from, verse 11. Therefore shall evil come upon thee, and thou shalt not know whence it Riseth:
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No! but we wil (might they say) go unto our Astrologers:
No! but we will (might they say) go unto our Astrologers:
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Do so, saies God, verse 12. Stand now with thine Inchantments, and with the multitude of thy Sorceries,
Do so, Says God, verse 12. Stand now with thine Enchantments, and with the multitude of thy Sorceries,
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if so be thou maist be able to profit: if so be thou Mayest be able to profit:
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and verse 13. Let now the Astrologers, the Star-gazers, the Monthly Prognosticators, stand up and save thee:
and verse 13. Let now the Astrologers, the Stargazers, the Monthly Prognosticators, stand up and save thee:
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Behold they shall be as stubble, verse 14. I• A••rologers, and Star-gazers, can foretel the several Changes in States,Behold they shall be as stubble, verse 14. I• A••rologers, and Stargazers, can foretell the several Changes in States,
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and Common-wealths, and what great things shal come to pass therein, and how they come to pass;
and Commonwealths, and what great things shall come to pass therein, and how they come to pass;
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then why doth God say here, that in spight of al them, thou shalt not know whence this evil comes? verse 11. Surely therefore, such things as these, are not to be read in the Book of the Heavens.
then why does God say Here, that in spite of all them, thou shalt not know whence this evil comes? verse 11. Surely Therefore, such things as these, Are not to be read in the Book of the Heavens.
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for it is a Light unto our feet, and a Lanthorn to our paths, Psal. 119. It is the Wisdom of the Church,
for it is a Light unto our feet, and a Lantern to our paths, Psalm 119. It is the Wisdom of the Church,
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But is there no Light of Knowledg to be had from the Stars? and do not the Heavens teach and declare the Lords handywork? will ye condemn all Astronomy? But is there no Light of Knowledge to be had from the Stars? and do not the Heavens teach and declare the lords handiwork? will you condemn all Astronomy?
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Astronomy? No. There is much difference between Astronomy, the Lawful knowledg of the Stars; and Judicial Astrology, whereby men would foretel al Events.
Astronomy? No. There is much difference between Astronomy, the Lawful knowledge of the Stars; and Judicial Astrology, whereby men would foretell all Events.
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I g•ant, First, Th•t there is a teaching Work in the Heavens; The Heavens declare the Glory of the Lord, and so do al th•• ••••tures;
I g•ant, First, Th•t there is a teaching Work in the Heavens; The Heavens declare the Glory of the Lord, and so do all th•• ••••tures;
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yet this •eaching is not able to convert the Sou• 〈 ◊ 〉 therefore when the Psalmist had said in Psal. 19. The ••avens declare, &c. he comes to shew where the true converting teaching is to be found,
yet this •eaching is not able to convert the Sou• 〈 ◊ 〉 Therefore when the Psalmist had said in Psalm 19. The ••avens declare, etc. he comes to show where the true converting teaching is to be found,
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even in the Scriptures, verse 7. The Law of the Lord is perfect, converting the Soul. Secondly, I grant also, That the Stars are for Signs:
even in the Scriptures, verse 7. The Law of the Lord is perfect, converting the Soul. Secondly, I grant also, That the Stars Are for Signs:
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So the Word saith, Gen. 1.14. Let there be Lights in the Firmament, to divide the day from the night;
So the Word Says, Gen. 1.14. Let there be Lights in the Firmament, to divide the day from the night;
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and let them be for signs, and for seasons, and for daies, and for yeers. But how for Signs? of the Weather:and let them be for Signs, and for seasons, and for days, and for Years. But how for Signs? of the Weather:
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As the Sun when it setteth with a red Skie, foresheweth a fair day to follow, Matth. 16.2.
As the Sun when it sets with a read Sky, foreshoweth a fair day to follow, Matthew 16.2.
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Yea, and somtimes they import, and are signs of Gods Displeasure, Luke, 21.25. Ordinarily they are for Signs to know when to sow, and plant, and prune, and reap:
Yea, and sometimes they import, and Are Signs of God's Displeasure, Lycia, 21.25. Ordinarily they Are for Signs to know when to sow, and plant, and prune, and reap:
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And are Signs to sail by, for the Marriners at Sea. Yea, Thirdly, I grant that the Stars have a great influence upon these Sublunary things,
And Are Signs to sail by, for the Mariners At Sea. Yea, Thirdly, I grant that the Stars have a great influence upon these Sublunary things,
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even upon the Bodies of Men and Women. Secondly:
even upon the Bodies of Men and Women. Secondly:
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But though the Stars have a great influence upon this neather World, are signs of weather,
But though the Stars have a great influence upon this nether World, Are Signs of weather,
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and have a teaching power with them, as al other Creatures have:
and have a teaching power with them, as all other Creatures have:
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Yet if a man shal undertake by the Stars, to foretel future Events, which are accidental, depending on the Wils and Actions of Men, he doth plainly step into the Chair of God: this is Gods great Prerogative; therefore saith he, Esai. 41.23. Shew the things that are to come hereafter, that we may know that ye are gods.
Yet if a man shall undertake by the Stars, to foretell future Events, which Are accidental, depending on the Wills and Actions of Men, he does plainly step into the Chair of God: this is God's great Prerogative; Therefore Says he, Isaiah. 41.23. Show the things that Are to come hereafter, that we may know that you Are God's.
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Those men therefore, that wil undertake to shew the things that are to come hereafter, would be known to be gods.
Those men Therefore, that will undertake to show the things that Are to come hereafter, would be known to be God's.
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But though they would be gods themselves, yet why should they not let God be God stil? Qui fatum ponit, Deum tollit;
But though they would be God's themselves, yet why should they not let God be God still? Qui fatum Ponit, God Tollit;
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he that sets up a Fate, doth destroy God;
he that sets up a Fate, does destroy God;
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and if al things come to pass by Influence of the Stars (else they cannot pretend to foreknowledg of them) then al things must come to pass by a Fate.
and if all things come to pass by Influence of the Stars (Else they cannot pretend to foreknowledge of them) then all things must come to pass by a Fate.
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and this confirmation of the Covenant, was the next, and most immediate Fruit, and Effect of his Death.
and this confirmation of the Covenant, was the next, and most immediate Fruit, and Effect of his Death.
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Yea, what doth this practice otherwise, than (as Austin observes wel) make God the Author of all the Sin in the World? For if these Astrologers can foretel future things, which depend on the Will of man,
Yea, what does this practice otherwise, than (as Austin observes well) make God the Author of all the since in the World? For if these Astrologers can foretell future things, which depend on the Will of man,
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and that by the Stars, then the Stars, and their Influence, must be the cause thereof.
and that by the Stars, then the Stars, and their Influence, must be the cause thereof.
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For as Aquinas observes, If such a Constellation be a Sign of an Event, then it must be the Effect of it, or the Cause of it; the Effect it cannot be:
For as Aquinas observes, If such a Constellation be a Signen of an Event, then it must be the Effect of it, or the Cause of it; the Effect it cannot be:
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And if the Influence of the Stars, be the Cause of al sinful Actions, then God must be the cause of al sin,
And if the Influence of the Stars, be the Cause of all sinful Actions, then God must be the cause of all since,
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for he hath made the Star, and given it such an Influence.
for he hath made the Star, and given it such an Influence.
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This doth so cleerly follow, that Austin (telling the Story of a mans converting from this wicked Art) saith, the man did confess that whilst he practiced that Art, he with others held, that Adulterium non faci•bat voluntas propria sed Venus;
This does so clearly follow, that Austin (telling the Story of a men converting from this wicked Art) Says, the man did confess that while he practiced that Art, he with Others held, that Adulterium non faci•bat Voluntas propria sed Venus;
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A mans own will was not the cause of Adultery, but the S•ar Venus; a mans own wil, was not the cause of Murder,
A men own will was not the cause of Adultery, but the S•ar Venus; a men own will, was not the cause of Murder,
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but the Star Mars. Thus, saith h•, doth this Art of Judicial Astrology, lay the Sin of al the World upon God himself;
but the Star Mars. Thus, Says h•, does this Art of Judicial Astrology, lay the since of all the World upon God himself;
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and it must needs do so:
and it must needs do so:
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for the Cause of the causes, in things necessarily subordinate, must be the Cause of the caused:
for the Cause of the Causes, in things necessarily subordinate, must be the Cause of the caused:
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But can our hearts bear the thoughts of such Blasphemies as these? or can we think that a man can tell by the Stars, what shal come to pass hereafter,
But can our hearts bear the thoughts of such Blasphemies as these? or can we think that a man can tell by the Stars, what shall come to pass hereafter,
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when the Scripture saith, Who can tell what a day will bring forth? And Eccles. 10.14. A man cannot tell what shall be, and what shall be after him, who can tell? Again, Chap. 8.7. For he knoweth not that which shall be;
when the Scripture Says, Who can tell what a day will bring forth? And Eccles. 10.14. A man cannot tell what shall be, and what shall be After him, who can tell? Again, Chap. 8.7. For he Knoweth not that which shall be;
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for who can tell him when, or how it shall be? These Astrologers do indeed hit the matter somtimes,for who can tell him when, or how it shall be? These Astrologers do indeed hit the matter sometimes,
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and have foretold that which hath come to pass, and where such a thing lost, may be found again: But I'le tel you how;
and have foretold that which hath come to pass, and where such a thing lost, may be found again: But I'll tell you how;
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The Devil doth assist them therein, and as they erect their Scheam, he doth suggest unto them,
The devil does assist them therein, and as they erect their Scheme, he does suggest unto them,
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and leaves his Impressions upon their hearts concerning the matter, it being easie for him to make discovery of those things which pass through his own hands.
and leaves his Impressions upon their hearts Concerning the matter, it being easy for him to make discovery of those things which pass through his own hands.
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Now because they do not go prof•ss•ll to the Devil, they think that they have n•t••ng to do with •h• Devil; Now Because they do not go prof•ss•ll to the devil, they think that they have n•t••ng to do with •h• devil;
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whereas the thing is wholly rom the Devil, and not from the Stars:
whereas the thing is wholly rome the devil, and not from the Stars:
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and i• this Light then? or is the knowledg of this Mystery to be called Light? No, it is darkness, and a work o• darkness.
and i• this Light then? or is the knowledge of this Mystery to be called Light? No, it is darkness, and a work o• darkness.
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But the Light of the Sc•ipture i• a pure Light, a cleer Light, a Light without any darkness, a Light which doth come from God,
But the Light of the Sc•ipture i• a pure Light, a clear Light, a Light without any darkness, a Light which does come from God,
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and l•ad us unto God, not unto the Devil. Surely therefore, this Light o• S ripture, is the best Light, the most excellen Ligh;
and l•ad us unto God, not unto the devil. Surely Therefore, this Light o• S ripture, is the best Light, the most excellent Ligh;
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more excellent than that of Revelations, and Vnions; more excellent than that of Dreams, and immediate Voyces;
more excellent than that of Revelations, and Unions; more excellent than that of Dreams, and immediate Voices;
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more excellent than that of Impressions; more excellent than that of the Law and Light within;
more excellent than that of Impressions; more excellent than that of the Law and Light within;
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more excellent than that of Christian Experience, or that of Divine Providence, or that of Humane Reason;
more excellent than that of Christian Experience, or that of Divine Providence, or that of Humane Reason;
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more excellent than this pretended Light (but in truth darkness) of Judicial Astrology. Surely therefore, it is the most excellent, safe, and sure Light in the World.
more excellent than this pretended Light (but in truth darkness) of Judicial Astrology. Surely Therefore, it is the most excellent, safe, and sure Light in the World.
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Shal we then forsake the Scripture, and cleave to pretended Lights, and lying Vanities? No:
Shall we then forsake the Scripture, and cleave to pretended Lights, and lying Vanities? No:
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but if the Scripture be the best Light, the most safe, & sure Light, then it is the Duty of al the Saints to take heed thereunto,
but if the Scripture be the best Light, the most safe, & sure Light, then it is the Duty of all the Saints to take heed thereunto,
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and that especially in their dark Times and Seasons, which is the Fourth General Thing propounded.
and that especially in their dark Times and Seasons, which is the Fourth General Thing propounded.
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And thus I have done with the Third General, viz. That Scripture-Light is the most safe, sure, and the best Light. The Fourth followeth.
And thus I have done with the Third General, viz. That Scripture light is the most safe, sure, and the best Light. The Fourth follows.
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SCRIPTURE-LIGHT, The most Sure LIGHT. Sermon III. 2 PET. 1.19.
SCRIPTURE LIGHT, The most Sure LIGHT. Sermon III. 2 PET. 1.19.
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We have also a more sure Word of Prophesie, whereunto ye do well that ye take heed,
We have also a more sure Word of Prophesy, whereunto you do well that you take heed,
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as unto a Light that shineth in a dark place, until the day dawn, and the Day-star arise in your hearts.
as unto a Light that shines in a dark place, until the day dawn, and the Daystar arise in your hearts.
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AS Scripture-Light, is the most excellent Light, the best, and most sure Light, in compare with al other Lights,
AS Scripture light, is the most excellent Light, the best, and most sure Light, in compare with all other Lights,
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or whatever may pretend to Light;
or whatever may pretend to Light;
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So it is our Duty, the Duty of all the Saints, and People of God, to take heed thereunto, and that especially in their dark times and places, which is the Fourth thing propounded •o your Consideration, So it is our Duty, the Duty of all the Saints, and People of God, to take heed thereunto, and that especially in their dark times and places, which is the Fourth thing propounded •o your Consideration,
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and which doth necessarily fol•ow from th• ••ther For if the Scripture, or the written Word of God, be our great, and most sure Light;
and which does necessarily fol•ow from th• ••ther For if the Scripture, or the written Word of God, be our great, and most sure Light;
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then it is our Duty, the Duty of al the Saints and People of God, to take heed thereunto especially in their dark times and places.
then it is our Duty, the Duty of all the Saints and People of God, to take heed thereunto especially in their dark times and places.
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Yet further, ye shal do wel that ye take heed thereunto, for the Doctrine of the Gospel written, Is,
Yet further, you shall do well that you take heed thereunto, for the Doctrine of the Gospel written, Is,
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The Word of the Son of God:
The Word of the Son of God:
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The more excellent the Person is, that speaks unto you, the more diligently ye wil take heed unto what he saith.
The more excellent the Person is, that speaks unto you, the more diligently you will take heed unto what he Says.
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Now the Gospel, or the Word of God written, is the Word of the Son. Some there are, who say, That Christ only is called the Word, or the Word of God;
Now the Gospel, or the Word of God written, is the Word of the Son. some there Are, who say, That christ only is called the Word, or the Word of God;
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and that the Doctrine preached, or written, is not the Word, or the Word of God.
and that the Doctrine preached, or written, is not the Word, or the Word of God.
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But though Christ be called the Word, John 1. yet I do not find in al the New Testament, that he is called the Word of God for the present;
But though christ be called the Word, John 1. yet I do not find in all the New Testament, that he is called the Word of God for the present;
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there is a time a coming when he shal be called King of Kings, Lord of Lords, and the Word of God;
there is a time a coming when he shall be called King of Kings, Lord of lords, and the Word of God;
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but for the present he is called the Word:
but for the present he is called the Word:
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And if the Doctrine preached, be not called the Word of God, why doth our Savior say, The Sower went forth to sow,
And if the Doctrine preached, be not called the Word of God, why does our Saviour say, The Sour went forth to sow,
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and some •ell in the high way, some on stony ground, and some on thorny ground,
and Some •ell in the high Way, Some on stony ground, and Some on thorny ground,
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and the Seed is the Word of God: Is that Christ? what doth Christ himself in person fall on the high-way ground,and the Seed is the Word of God: Is that christ? what does christ himself in person fallen on the highway ground,
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and stony ground? and is Christ divided? for the Seed is the Word of God,
and stony ground? and is christ divided? for the Seed is the Word of God,
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and some of it fel on one ground, and some on another:
and Some of it fell on one ground, and Some on Another:
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doth Christ himself fal thus? No, but the Doctrine preached doth, and therefore that is called the Word of God:
does christ himself fall thus? No, but the Doctrine preached does, and Therefore that is called the Word of God:
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And if the Word written, be not called the Word of God, what doth the Apostle mean, when he saith, Rom. 9.6.
And if the Word written, be not called the Word of God, what does the Apostle mean, when he Says, Rom. 9.6.
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Not as though the Word of God hath taken none effect? doth he mean Christ thereby? No,Not as though the Word of God hath taken none Effect? does he mean christ thereby? No,
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but he speaketh plainly the Word of Promise, which is written in the Scriptures:
but he speaks plainly the Word of Promise, which is written in the Scriptures:
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Yea, the whol Scripture is so ful of this, that I need not turn to any particular place.
Yea, the Whole Scripture is so full of this, that I need not turn to any particular place.
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The Scripture is every where called the Word of God;
The Scripture is every where called the Word of God;
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and if the Word of God written, be the Word of the Son, then we are to take heed thereunto;
and if the Word of God written, be the Word of the Son, then we Are to take heed thereunto;
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for saies the Apostle, Heb. 2. Therefore ought we to give the more earnest heed to the things which we have heard;
for Says the Apostle, Hebrew 2. Therefore ought we to give the more earnest heed to the things which we have herd;
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for if the Word spoken by Angels, were stedfast, how shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord,
for if the Word spoken by Angels, were steadfast, how shall we escape if we neglect so great Salvation, which At the First began to be spoken by the Lord,
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and was confirmed unto us by them that heard him? verse 1, 2, 3. As the Scripture is the Word of the Son;and was confirmed unto us by them that herd him? verse 1, 2, 3. As the Scripture is the Word of the Son;
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so it is the only Rule of our Lives.
so it is the only Rule of our Lives.
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Now that which is the only Rule of our Lives, we are in special manner to take heed unto.
Now that which is the only Rule of our Lives, we Are in special manner to take heed unto.
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But the Scripture, and the Word of God written, is the only Rule of our Lives;
But the Scripture, and the Word of God written, is the only Rule of our Lives;
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But the Text saith, That we shal do wel to take heed thereunto, til the day dawn,But the Text Says, That we shall do well to take heed thereunto, till the day dawn,
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and People of God, Deut. 4. It is that which we may not turn aside from, either to the right hand,
and People of God, Deuteronomy 4. It is that which we may not turn aside from, either to the right hand,
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or to the left, Deut. 28. It is that whereby Doctrines are to be rejected,
or to the left, Deuteronomy 28. It is that whereby Doctrines Are to be rejected,
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or admitted, Acts, 17. It is that which nothing must be added to, or taken from, Deut. 4. Rev. 22. It is that which we are all to have recourse unto for Comfort and Direction, Es. 8. To the Law, and to the Testimony,
or admitted, Acts, 17. It is that which nothing must be added to, or taken from, Deuteronomy 4. Rev. 22. It is that which we Are all to have recourse unto for Comfort and Direction, Es. 8. To the Law, and to the Testimony,
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if men say not so, it is because there is no Light in them. if men say not so, it is Because there is no Light in them.
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Now if the Scripture, and the Word of God written, be a Light unto our paths;
Now if the Scripture, and the Word of God written, be a Light unto our paths;
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the wisdom of the Church, and People of God; if it be that whereby Doctrines are to be admitted, or rejected; if that;
the Wisdom of the Church, and People of God; if it be that whereby Doctrines Are to be admitted, or rejected; if that;
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from which we may not turn, either to the right, or to the left; from which nothing may be taken, and to which nothing may be added;
from which we may not turn, either to the right, or to the left; from which nothing may be taken, and to which nothing may be added;
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and if it be that which we are to resort continually unto, for comfort and direction;
and if it be that which we Are to resort continually unto, for Comfort and direction;
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then it is the Rule, and only Rule of our Lives. But so it is, as al these fore-mentioned Scriptures do plainly prove;
then it is the Rule, and only Rule of our Lives. But so it is, as all these forementioned Scriptures do plainly prove;
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and therefore it is the Rule, and the only Rule of our Lives. As the Scripture, and the Word of God written, is the only Rule;
and Therefore it is the Rule, and the only Rule of our Lives. As the Scripture, and the Word of God written, is the only Rule;
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so it is that Salt which doth season all your Enjoyments: It's the Rule and Measure of your Worship;
so it is that Salt which does season all your Enjoyments: It's the Rule and Measure of your Worship;
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for if you do not worship according to the Appointments of God in his written Word, your Worship is but Idolatry and Superstition:
for if you do not worship according to the Appointments of God in his written Word, your Worship is but Idolatry and Superstition:
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Superstitio est quicquid est supra Statutum. It's the great relief of your Souls in time of Temptation.Superstition est quicquid est supra Statutum. It's the great relief of your Souls in time of Temptation.
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Hereby Christ answered to all his Temptations:
Hereby christ answered to all his Temptations:
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It is written, and again it's written, and again it's written, and Christs Practice must be your Rule.
It is written, and again it's written, and again it's written, and Christ Practice must be your Rule.
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It's that which Sanctifieth al your outward Comforts, even amongst the Creatures; for saies the Apostle, 1 Tim. 4.4. Every Creature of God is good, if it be received with thanks-giving;
It's that which Sanctifieth all your outward Comforts, even among the Creatures; for Says the Apostle, 1 Tim. 4.4. Every Creature of God is good, if it be received with thanksgiving;
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for it is sanctified by the Word, and Prayer. I profess (saies Luther ) I cannot live without the written Word of God; for it is sanctified by the Word, and Prayer. I profess (Says Luther) I cannot live without the written Word of God;
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I can want any thing but the Scripture, or the written Word of God: If I were in Hell, I could live with a Promise;
I can want any thing but the Scripture, or the written Word of God: If I were in Hell, I could live with a Promise;
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and though I were in Paradice, yet if I had not the Word with me, I could not live there.
and though I were in Paradise, yet if I had not the Word with me, I could not live there.
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O! saith he, the Word is so great and deep a Treasure, that it doth encrease by distributing;
OH! Says he, the Word is so great and deep a Treasure, that it does increase by distributing;
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He wept, and he wept, and he wept again: three times we read of his weeping;
He wept, and he wept, and he wept again: three times we read of his weeping;
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yea, it is even Genus generalissimum omnium bonorum; that general good thing under God and Christ, that hath Influence into al good things.
yea, it is even Genus generalissimum omnium Bonorum; that general good thing under God and christ, that hath Influence into all good things.
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And shal the Word of God written, be such a blessed Treasure, and shal we not take heed thereunto?
And shall the Word of God written, be such a blessed Treasure, and shall we not take heed thereunto?
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As it is the Salt of al your Comforts; so it is, land shal be your Judg at the great day:
As it is the Salt of all your Comforts; so it is, land shall be your Judge At the great day:
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Christ is the only Judg then, but this Book of the Scripture, and the Word of God written, is that whereby he wil Judg you, and me, and the World;
christ is the only Judge then, but this Book of the Scripture, and the Word of God written, is that whereby he will Judge you, and me, and the World;
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for at the last, and great Day, when men come to be tried for their Eternal Lives, the Books shal be brought out;
for At the last, and great Day, when men come to be tried for their Eternal Lives, the Books shall be brought out;
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not one Book, but Books, Revel. 20.12.
not one Book, but Books, Revel. 20.12.
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And I saw the dead, both smal and great, stand before God, and the Books were opened, and another Book was opened. And I saw the dead, both small and great, stand before God, and the Books were opened, and Another Book was opened.
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It seems then, that three Books shal be opened at the great Day; one Book is the Book of Life;
It seems then, that three Books shall be opened At the great Day; one Book is the Book of Life;
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two other there are, the Book of Gods Records;
two other there Are, the Book of God's Records;
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for a Book of Remembrance is written upon all our Actions, Mal. 3. and the Book of the Scripture, or the Word of God;
for a Book of Remembrance is written upon all our Actions, Malachi 3. and the Book of the Scripture, or the Word of God;
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for saith our Savior, John, 12.48. The Word that I have spoken, the same shall judg him in the last day.
for Says our Saviour, John, 12.48. The Word that I have spoken, the same shall judge him in the last day.
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Now this Word that Christ hath spoken, is written, and therefore men shal be judged thereby:
Now this Word that christ hath spoken, is written, and Therefore men shall be judged thereby:
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but if the Scripture, and the Word of God written, be that Book whereby men shal be judged at the last;
but if the Scripture, and the Word of God written, be that Book whereby men shall be judged At the last;
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then surely it is our Duty in special manner to take heed thereunto. As the Scripture, is that Book whereby we shal al be judged;
then surely it is our Duty in special manner to take heed thereunto. As the Scripture, is that Book whereby we shall all be judged;
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so it shal be established upon us, if we be not established by it:
so it shall be established upon us, if we be not established by it:
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for saies the Apostle, Heb. 2. If the Word spoken by Angels, was stedfast, and every transgression,
for Says the Apostle, Hebrew 2. If the Word spoken by Angels, was steadfast, and every Transgression,
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and disobedience, received a just recompence of reward;
and disobedience, received a just recompense of reward;
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how shall we escape, if we neglect so great salvation, which at the first began to be spoken by his Son? What then? Therefore we ought to give the more heed to the things we have heard, lest we let them slip; how shall we escape, if we neglect so great salvation, which At the First began to be spoken by his Son? What then? Therefore we ought to give the more heed to the things we have herd, lest we let them slip;
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Why? For if we be unstedfast, yet the Word of God is stedfast: The Word that God spake by Moses, was stedfast, and established upon them that disobeyed.
Why? For if we be unsteadfast, yet the Word of God is steadfast: The Word that God spoke by Moses, was steadfast, and established upon them that disobeyed.
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So now, much more, saies he, if you be not stedfast, and established by the Word, it shal be established upon you, unto your Destruction:
So now, much more, Says he, if you be not steadfast, and established by the Word, it shall be established upon you, unto your Destruction:
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O! what infinite reason is there then, that we should take heed thereunto?
OH! what infinite reason is there then, that we should take heed thereunto?
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once at the raising of Lazarus, those were his Regal Tears;
once At the raising of Lazarus, those were his Regal Tears;
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and Day-star arise in our hearts: but the day hath dawned on me, and the day-star hath arisen in my heart;
and Daystar arise in our hearts: but the day hath dawned on me, and the daystar hath arisen in my heart;
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and therefore now, what need I take heed to the Scripture, or the written Word any longer? and Therefore now, what need I take heed to the Scripture, or the written Word any longer?
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Yea, Stil you have need to do it:
Yea, Still you have need to do it:
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for did not the day dawn, and the day-star arise on the hearts of the Apostles,
for did not the day dawn, and the daystar arise on the hearts of the Apostles,
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and Christians in their daies, according to your sense and meaning? yet they still attended on the written Word of God.
and Christians in their days, according to your sense and meaning? yet they still attended on the written Word of God.
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Surely therefore, the meaning of the Text is not according to that Conjecture. Some therefore would have the words to be read thus:
Surely Therefore, the meaning of the Text is not according to that Conjecture. some Therefore would have the words to be read thus:
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Till the day-star arise on your hearts; Till the daystar arise on your hearts;
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and so think they are spoken of the Day of Judgment, concerning which time, Paul saies, 1 Cor. 4, 5. That Christ will bring to light, the hidden things of darkness,
and so think they Are spoken of the Day of Judgement, Concerning which time, Paul Says, 1 Cor. 4, 5. That christ will bring to Light, the hidden things of darkness,
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and will make manifest the Counsels of the heart. and will make manifest the Counsels of the heart.
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But as ye have heard in the Explication of the Text, the word Ʋntil, in Scripture Phrase, is not alwaies taken exclusively: for Example; David saith, Ps. 57.1. My soul trusteth in thee, O God, and in the shadow of thy wings will I trust, till this Calamity be over-past. But as you have herd in the Explication of the Text, the word Ʋntil, in Scripture Phrase, is not always taken exclusively: for Exampl; David Says, Ps. 57.1. My soul Trusteth in thee, Oh God, and in the shadow of thy wings will I trust, till this Calamity be overpast.
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What would David trust in God no longer? Yes: but he would do it especially whilst that Calamity continued.
What would David trust in God no longer? Yes: but he would do it especially while that Calamity continued.
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So Psal. 123. he saith, Our eyes wait upon the Lord our God, till he have mercy upon us:
So Psalm 123. he Says, Our eyes wait upon the Lord our God, till he have mercy upon us:
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What would they wait on God no longer? Yes: but in their distress especially.
What would they wait on God no longer? Yes: but in their distress especially.
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So Cant. 2.16, 17. I am my beloveds, and my beloved is mine, he feedeth among the Lillies, until the day break:
So Cant 2.16, 17. I am my beloveds, and my Beloved is mine, he feeds among the Lilies, until the day break:
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What doth Christ feed among the Lillies no longer? wil he not feed among the Lillies after the day break? Yes:
What does christ feed among the Lilies no longer? will he not feed among the Lilies After the day break? Yes:
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But the word Till, or Ʋntil, is not alwaies to be taken exclusively.
But the word Till, or Ʋntil, is not always to be taken exclusively.
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And I'le give you but one Scripture for it, amongst many in the New Testament, Matth. 12.20.
And I'll give you but one Scripture for it, among many in the New Testament, Matthew 12.20.
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A bruised Reed will he not break, and the smoaking Flax shall he not quench, until he bring forth Judgment unto Victory: A Bruised Reed will he not break, and the smoking Flax shall he not quench, until he bring forth Judgement unto Victory:
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What wil Christ break the bruised Reed then? and quench the smoaking Flax after he hath brought Judgment to Victory? No:
What will christ break the Bruised Reed then? and quench the smoking Flax After he hath brought Judgement to Victory? No:
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but the word Ʋntil, in Scripture Phrase, is not alwaies to be taken exclusively.
but the word Ʋntil, in Scripture Phrase, is not always to be taken exclusively.
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And so here in this Text, Ye do wel, that ye take heed to the word of Prophesie,
And so Here in this Text, You do well, that you take heed to the word of Prophesy,
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until the day dawn, and the day-star arise in your hearts: until the day dawn, and the daystar arise in your hearts:
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now, and now especially, ye are to take heed thereunto. But why are the Saints, and People of God to take heed unto the Scripture,
now, and now especially, you Are to take heed thereunto. But why Are the Saints, and People of God to take heed unto the Scripture,
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and the written Word of God, especially in their dark times and seasons? Because they are then in most danger of stumbling, and falling:and the written Word of God, especially in their dark times and seasons? Because they Are then in most danger of stumbling, and falling:
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he that walketh in the dark, stumbleth;
he that walks in the dark, stumbleth;
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and who is not then apt to fal? But by taking heed to this sure Light, they shal be kept from the power of their darkness.
and who is not then apt to fall? But by taking heed to this sure Light, they shall be kept from the power of their darkness.
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The Scripture tels us of darkness, and of the power of darkness:
The Scripture tells us of darkness, and of the power of darkness:
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A good man may be in the dark, but he is kept from the power of it, by taking heed unto this great, and most sure Light;
A good man may be in the dark, but he is kept from the power of it, by taking heed unto this great, and most sure Light;
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yea, though he be in the darkness of some Error (for the greatest Errors lie neerest to the sweetest Truths) and though he do not see that Truth for the present;
yea, though he be in the darkness of Some Error (for the greatest Errors lie nearest to the Sweetest Truths) and though he do not see that Truth for the present;
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yet if he do take heed unto the Word, the sweetness of that Truth shal ouse through the Error,
yet if he do take heed unto the Word, the sweetness of that Truth shall ouse through the Error,
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and preserve and keep me from the Power of it.
and preserve and keep me from the Power of it.
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But if ye look into 2 Tim. 3. ye shal find the Apostle doth inform Timothy of very sad and dark times, that shal be in the latter daies, verse 1. In the last daies, perillous times shal come.
But if you look into 2 Tim. 3. you shall find the Apostle does inform Timothy of very sad and dark times, that shall be in the latter days, verse 1. In the last days, perilous times shall come.
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1. He tels him wherein the peril of these times shal consist. 2. He tels him the signs thereof. 3. He comforts him under it. 4. He shews how he,
1. He tells him wherein the peril of these times shall consist. 2. He tells him the Signs thereof. 3. He comforts him under it. 4. He shows how he,
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and we may be kept from the power of that darkness: In the last daies, perillous times shal come;
and we may be kept from the power of that darkness: In the last days, perilous times shall come;
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for saies he, Men shal be Lovers of themselves, covetous, Boasters, proud, Blasphemers, disobedient to Parents, unthankful, unholy, without Natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, having a form of Godliness, &c. ver. 2, 3, 4, 5. It seems then that men may be thus wicked,
for Says he, Men shall be Lovers of themselves, covetous, Boaster's, proud, Blasphemers, disobedient to Parents, unthankful, unholy, without Natural affection, Truce-breakers, false accusers, incontinent, fierce, despisers of those that Are good, having a from of Godliness, etc. for. 2, 3, 4, 5. It seems then that men may be thus wicked,
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yet may bear up to a form of Godliness. 2. He tels Timothy the sign of these perillous times,
yet may bear up to a from of Godliness. 2. He tells Timothy the Signen of these perilous times,
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and who these persons are, Such as creep into Houses, and lead captive, silly women laden with divers lusts, verse 6. Who also shall resist the Truth in the Ministry,
and who these Persons Are, Such as creep into Houses, and led captive, silly women laden with diverse Lustiest, verse 6. Who also shall resist the Truth in the Ministry,
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as Jannes and Jambres withstood Moses, ver. 8. 3. He comforts him against the evil of these dark Times, verse 9. But they shall proceed no further;
as Jannes and Jambres withstood Moses, ver. 8. 3. He comforts him against the evil of these dark Times, verse 9. But they shall proceed no further;
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for their folly, or madness, shall be manifest to all men. for their folly, or madness, shall be manifest to all men.
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4. He directs him, and us by him, how to stand, and hold fast, ver. 14. and that is two waies:
4. He directs him, and us by him, how to stand, and hold fast, ver. 14. and that is two ways:
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but though I do not preach up the Excellency of Meat, Drink, and Cloathing, or outward Blessings;
but though I do not preach up the Excellency of Meat, Drink, and Clothing, or outward Blessings;
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First, by avoiding, and turning away from these corrupt men, verse 5. From such turn away, speak not to them, or with them;
First, by avoiding, and turning away from these corrupt men, verse 5. From such turn away, speak not to them, or with them;
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go not to them, but turn away from them.
go not to them, but turn away from them.
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Secondly, By taking heed to the Word of God preached and written, verse 14. But continue thou in the things that thou hast learned,
Secondly, By taking heed to the Word of God preached and written, verse 14. But continue thou in the things that thou hast learned,
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and hast been assured of, knowing of whom thou hast learned them, and that from a child thou hast known the holy Scriptures, which are able to make thee wise to Salvation. and hast been assured of, knowing of whom thou hast learned them, and that from a child thou hast known the holy Scriptures, which Are able to make thee wise to Salvation.
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So that here the Apostle doth refer him, both to the Word preached and written;
So that Here the Apostle does refer him, both to the Word preached and written;
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as if he should say, the only way to be kept from seducers (verse 13. men of corrupt minds, reprobate concerning the Faith) is to take heed unto the Scripture.
as if he should say, the only Way to be kept from seducers (verse 13. men of corrupt minds, Reprobate Concerning the Faith) is to take heed unto the Scripture.
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And indeed, what is the reason that so many in these daies of ours are deceived,
And indeed, what is the reason that so many in these days of ours Are deceived,
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but because they do not take heed unto this great, and most sure Light? This is that great,
but Because they do not take heed unto this great, and most sure Light? This is that great,
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and most excellent Light, which we are to take heed unto at al times, but especially in our dark times,
and most excellent Light, which we Are to take heed unto At all times, but especially in our dark times,
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and places, and thus we shal be preserved.
and places, and thus we shall be preserved.
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But if this be such a preservative against the power of darkness, why then are so many men in the dark? who doth not run to Scripture? What Heretick is there, But if this be such a preservative against the power of darkness, why then Are so many men in the dark? who does not run to Scripture? What Heretic is there,
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or ever was, who did not plead, and lay claim to Scripture? All Hereticks do not lay claim to Scripture:or ever was, who did not plead, and lay claim to Scripture? All Heretics do not lay claim to Scripture:
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Some deny the Scripture, some do not:
some deny the Scripture, Some do not:
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Some (as Theodoret observes of the Hereticks in his time) wil make use of those Scriptures which seem to make for them;
some (as Theodoret observes of the Heretics in his time) will make use of those Scriptures which seem to make for them;
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but as for those Scriptures which are plainly against them, they reject, and if close pressed, wil deny the very Body of the Scripture as any Rule to them. but as for those Scriptures which Are plainly against them, they reject, and if close pressed, will deny the very Body of the Scripture as any Rule to them.
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But it's one thing to cite Scripture, and another thing to take heed thereunto.
But it's one thing to Cite Scripture, and Another thing to take heed thereunto.
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The Devil cited Scripture to our Savior Christ, but he did not take heed unto it,
The devil cited Scripture to our Saviour christ, but he did not take heed unto it,
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as to his Rule of life.
as to his Rule of life.
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If we take heed thereto, then we shal be kept, and preserved by it, even from the power of that darkness which we may labor under.
If we take heed thereto, then we shall be kept, and preserved by it, even from the power of that darkness which we may labour under.
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And thus now I have done with the Fourth General Thing propounded, and have cleered the Doctrine.
And thus now I have done with the Fourth General Thing propounded, and have cleared the Doctrine.
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If this Doctrine be true, then what cause have we to bless God, and not to despise Humane Learning:
If this Doctrine be true, then what cause have we to bless God, and not to despise Humane Learning:
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Mistake not, I shal not go about to preach up Humane Learning in the Church of God;
Mistake not, I shall not go about to preach up Humane Learning in the Church of God;
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or be Ministers of the Letter;
or be Ministers of the letter;
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yet I may cal upon you, and my self, not to despise the same, but to bless God for them:
yet I may call upon you, and my self, not to despise the same, but to bless God for them:
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So, though I do not preach up the excellency of Humane Learning;
So, though I do not preach up the excellency of Humane Learning;
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yet I may cal upon you, and my self, not to despise the same, but to bless God for it:
yet I may call upon you, and my self, not to despise the same, but to bless God for it:
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For if Scripture-Light, be so excellent a Light; and the Word of God written, that whereunto we are all to take heed;
For if Scripture light, be so excellent a Light; and the Word of God written, that whereunto we Are all to take heed;
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then what a Mercy and Blessing is it, that this Word and Scripture, is translated into the English Tongue:
then what a Mercy and Blessing is it, that this Word and Scripture, is translated into the English Tongue:
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it was not first written in English, but in Hebrew, and Greek;
it was not First written in English, but in Hebrew, and Greek;
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it could not have been brought forth into English, but by the help of Humane Learning;
it could not have been brought forth into English, but by the help of Humane Learning;
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and wil ye then de•pise Humane Learning, and not bless God for it? O! ye wanton hearts, remember how the poor Martyrs in Queen Maries time, did bless God for the English Translation;
and will you then de•pise Humane Learning, and not bless God for it? OH! you wanton hearts, Remember how the poor Martyrs in Queen Mary's time, did bless God for the English translation;
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and how could that be without Humane Learning? Then let us bless God for it, and not despise it.
and how could that be without Humane Learning? Then let us bless God for it, and not despise it.
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If this Doctrine be true, viz. That Scripture-Light is so great a Light, which al are to take heed unto;
If this Doctrine be true, viz. That Scripture light is so great a Light, which all Are to take heed unto;
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then what a sad condition are those in, who do deny, and forsake the Scripture? they are in the dark indeed.
then what a sad condition Are those in, who do deny, and forsake the Scripture? they Are in the dark indeed.
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I confess a good man may be tempted, as to other sins, so to this, To doubt of the Truth of the Scripture:
I confess a good man may be tempted, as to other Sins, so to this, To doubt of the Truth of the Scripture:
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But do I hear a man that hath been a Professor? one that hath known God,
But do I hear a man that hath been a Professor? one that hath known God,
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and his Waies? one that is under no Temptation? Do I hear such an one denying the Scripture,
and his Ways? one that is under no Temptation? Do I hear such an one denying the Scripture,
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as any Rule to him? Write that man Childless, write him Faithless, without Christ, and without God in this World.
as any Rule to him? writ that man Childless, write him Faithless, without christ, and without God in this World.
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Ah! poor soul, here is one whose Foundations are plucked up, twice dead, plucked up by the roots.
Ah! poor soul, Here is one whose Foundations Are plucked up, twice dead, plucked up by the roots.
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O! the sad condition of this poor Creature, he hath forsaken the Light, and now is under the power of darkness:
OH! the sad condition of this poor Creature, he hath forsaken the Light, and now is under the power of darkness:
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Whither should he go? for he hath left the words of Eternal life;
Whither should he go? for he hath left the words of Eternal life;
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yet Lord, how many have these times brought forth, that are come to this height of wickedness? But beloved, I do not only hope,
yet Lord, how many have these times brought forth, that Are come to this height of wickedness? But Beloved, I do not only hope,
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but am assured better things of you: only hear the word of Exhortation, and that is,
but am assured better things of you: only hear the word of Exhortation, and that is,
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Take heed, and attend to the Scriptures;
Take heed, and attend to the Scriptures;
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for they are our great, and most sure Light, whereunto ye do wel, if ye take heed,
for they Are our great, and most sure Light, whereunto you do well, if you take heed,
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as unto a Light shining in a dark place: O! then take heed thereunto. What must we do, that we may take heed, and attend unto Scripture?
as unto a Light shining in a dark place: OH! then take heed thereunto. What must we do, that we may take heed, and attend unto Scripture?
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Ye must do three things. 1. Ye must attend to know and understand it. 2. Ye must attend to keep it. 3. And ye must attend to walk by the same. And First:
You must do three things. 1. You must attend to know and understand it. 2. You must attend to keep it. 3. And you must attend to walk by the same. And First:
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For your knowledg in, and understanding of the Scripture, and the written Word of God, ye must,
For your knowledge in, and understanding of the Scripture, and the written Word of God, you must,
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Observe, keep, and hold fast the Letter of it;
Observe, keep, and hold fast the letter of it;
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for though the Letter of the Scripture be not the Word alone, yet the Letter with the true sense and meaning of it, is the Word.
for though the letter of the Scripture be not the Word alone, yet the letter with the true sense and meaning of it, is the Word.
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The Body of a Man, is not the Man; but the Body and Soul together, make up the whol man:
The Body of a Man, is not the Man; but the Body and Soul together, make up the Whole man:
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the Soul alone, or the Body alone, is not the Man. So here; though the Letter of the Scripture alone, do not make up the Word;
the Soul alone, or the Body alone, is not the Man. So Here; though the letter of the Scripture alone, do not make up the Word;
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yet the Letter, and sense together, do: and if ye destroy the Body, ye destroy the Man;
yet the letter, and sense together, do: and if you destroy the Body, you destroy the Man;
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so if ye destroy the Letter of the Scripture, you do destroy the Scripture;
so if you destroy the letter of the Scripture, you do destroy the Scripture;
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and if you deny the Letter, how is it possible that you should attain to the true sense thereof,
and if you deny the letter, how is it possible that you should attain to the true sense thereof,
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when the Sense lies wrapped up in the Letters, and the words thereof?
when the Sense lies wrapped up in the Letters, and the words thereof?
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But if I attend to the Letter in my Practice, then I shall be a Professor of the Letter: But if I attend to the letter in my Practice, then I shall be a Professor of the letter:
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and if a Preacher do attend to the Letter, then he shall be a Minister of the Letter. Not so:and if a Preacher do attend to the letter, then he shall be a Minister of the letter. Not so:
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For when the Apostle saith, We are not Ministers of the Letter, but of the Spirit, his meaning plainly there is, not of the Law, but of the Gospel:
For when the Apostle Says, We Are not Ministers of the letter, but of the Spirit, his meaning plainly there is, not of the Law, but of the Gospel:
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for in that 2 Cor. 3. he cals the Ministration of the Law, the Letter; and the whol Ministration of the Gospel, the Spirit:
for in that 2 Cor. 3. he calls the Ministration of the Law, the letter; and the Whole Ministration of the Gospel, the Spirit:
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Those therefore that preach, or walk according to the Ministration of the Law, are Ministers, and Professors of the Letter:
Those Therefore that preach, or walk according to the Ministration of the Law, Are Ministers, and Professors of the letter:
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those that preach, or walk according to the Ministration of the Gospel, are Ministers, and Professors of the Spirit:
those that preach, or walk according to the Ministration of the Gospel, Are Ministers, and Professors of the Spirit:
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And therefore those that depart from, and despise the Ministration of the Gospel, do depart from,
And Therefore those that depart from, and despise the Ministration of the Gospel, do depart from,
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and do despight to the Spirit:
and do despite to the Spirit:
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It's one thing for a man to keep the Letter of the Scripture, so as not to deny the same;
It's one thing for a man to keep the letter of the Scripture, so as not to deny the same;
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another thing to keep to the Letter, only for the meaning of it: It's one thing to preach from the Letter;
Another thing to keep to the letter, only for the meaning of it: It's one thing to preach from the letter;
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another thing to preach the Letter.
Another thing to preach the letter.
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Our Lord and Savior Christ, when he expounded that Esai. 61. (as ye read Luke, 4.) did not preach the Letter,
Our Lord and Saviour christ, when he expounded that Isaiah. 61. (as you read Lycia, 4.) did not preach the letter,
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yet he preached from the Letter.
yet he preached from the letter.
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So now, we may preach from the Letter of the Scripture, yet not preach the Letter,
So now, we may preach from the letter of the Scripture, yet not preach the letter,
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and you may practice the Word from the Letter of the Scripture, and yet not be Professors of the Letter, that is, of the Law, and the Ministration of it.
and you may practice the Word from the letter of the Scripture, and yet not be Professors of the letter, that is, of the Law, and the Ministration of it.
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How can we hold, and keep fast, the Letter of the Scripture, when there are so many Greek Copies of the New Testament? and those diverse one from another? Yes, well:How can we hold, and keep fast, the letter of the Scripture, when there Are so many Greek Copies of the New Testament? and those diverse one from Another? Yes, well:
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For though there are many received Copies of the New Testament; yet there is no material difference between them.
For though there Are many received Copies of the New Testament; yet there is no material difference between them.
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The four Evangelists do vary in the Relation of the same thing;
The four Evangelists do vary in the Relation of the same thing;
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yet because there is no contradiction, or material variation, we do adhere to al of them, and deny none.
yet Because there is no contradiction, or material variation, we do adhere to all of them, and deny none.
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In the times of the Jews, before Christ, they had but one Original of the Old Testament; yet that hath several readings:
In the times of the jews, before christ, they had but one Original of the Old Testament; yet that hath several readings:
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there is a Marginal reading, and a Line reading, and they differ no less than eight hundred times the one from the other;
there is a Marginal reading, and a Line reading, and they differ no less than eight hundred times the one from the other;
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yet the Jews did adhere to both, and denied neither; Why? Because there was no material difference.
yet the jews did adhere to both, and denied neither; Why? Because there was no material difference.
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And so now, though there be many Copies of the New Testament; yet seeing there is no material difference between them, we may adhere to all:
And so now, though there be many Copies of the New Testament; yet seeing there is no material difference between them, we may adhere to all:
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For whoever wil understand the Scripture, must be sure to keep, and hold fast the Letter, not denying it.
For whoever will understand the Scripture, must be sure to keep, and hold fast the letter, not denying it.
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If you would have the true knowledg, and understand the Scripture, and so behold this great Light in its full glory and brightness;
If you would have the true knowledge, and understand the Scripture, and so behold this great Light in its full glory and brightness;
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you must diligently enquire into the true sense and meaning of it: for the true sense and meaning, is the soul thereof.
you must diligently inquire into the true sense and meaning of it: for the true sense and meaning, is the soul thereof.
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Now the Scripture, or the Word of God written, may be expounded:
Now the Scripture, or the Word of God written, may be expounded:
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for Ezra stood up before the People in a Pulpit, and gave the sense of the Scripture.
for Ezra stood up before the People in a Pulpit, and gave the sense of the Scripture.
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Christ himself is said to expound: and 2 Pet. 1.20. No Scripture is of any private Interpretation: The word NONLATINALPHABET, signifies, Exposition;
christ himself is said to expound: and 2 Pet. 1.20. No Scripture is of any private Interpretation: The word, signifies, Exposition;
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it's the same word that is used in Luke, 4. Christ stood up, and expounded. Now saith the Apostle, No Scripture is of any private Exposition; therefore it may be expounded;
it's the same word that is used in Lycia, 4. christ stood up, and expounded. Now Says the Apostle, No Scripture is of any private Exposition; Therefore it may be expounded;
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and if not, why were Gifts given to men by the Ascention of Christ? It's a very dangerous thing to bear false witness against the Truth of Christ.
and if not, why were Gifts given to men by the Ascension of christ? It's a very dangerous thing to bear false witness against the Truth of christ.
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Now if a man do not take heed unto the true sense and meaning of the Scripture,
Now if a man do not take heed unto the true sense and meaning of the Scripture,
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but wil rigidly adhere to the Letter of the Scripture, he may quickly bear false witness against the Truth. Mark, 14.56. it's said, that many did bear false witness against Christ, but their witness agreed not together:
but will rigidly adhere to the letter of the Scripture, he may quickly bear false witness against the Truth. Mark, 14.56. it's said, that many did bear false witness against christ, but their witness agreed not together:
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But how did they bear false witness? They testified that Christ said, I can destroy the Temple of God,
But how did they bear false witness? They testified that christ said, I can destroy the Temple of God,
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and build it again in three daies, which our Savior Christ spake of his Body;and built it again in three days, which our Saviour christ spoke of his Body;
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they applied to the Temple of the Jews, and so they are said to b••r •al e witness;
they applied to the Temple of the jews, and so they Are said to b••r •al e witness;
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Why? because they kept to his words only, and not to his sense and meaning:
Why? Because they kept to his words only, and not to his sense and meaning:
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So that we had need take heed how we report the words of Christ;
So that we had need take heed how we report the words of christ;
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though we do adhere to his words, yet if we keep not to his meaning, we shal be found false witnesses against him and his Truth.
though we do adhere to his words, yet if we keep not to his meaning, we shall be found false Witnesses against him and his Truth.
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Search the Scriptures, saith our Savior; why search? even because the sense and meaning doth lie deep.Search the Scriptures, Says our Saviour; why search? even Because the sense and meaning does lie deep.
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And therefore it is not enough for us that we do adhere to the words, but we must diligently enquire into the true sense, and the meaning of them.
And Therefore it is not enough for us that we do adhere to the words, but we must diligently inquire into the true sense, and the meaning of them.
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But one Scripture hath many Senses; a Literal Sense, and a Spiritual Sense; a Literal Sense, and a Mystical: But one Scripture hath many Senses; a Literal Sense, and a Spiritual Sense; a Literal Sense, and a Mystical:
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How shall we be able then, to find out the true Sense, and the Meaning of it? How shall we be able then, to find out the true Sense, and the Meaning of it?
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Nay, but the same Scripture hath but one intire Sense. Indeed Papists tel us, that one Scripture hath many Senses;
Nay, but the same Scripture hath but one entire Sense. Indeed Papists tell us, that one Scripture hath many Senses;
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but the Protestants hold, That there is but one intire Sense of a Scripture, though divers applications of it. As for Example:
but the Protestants hold, That there is but one entire Sense of a Scripture, though diverse applications of it. As for Exampl:
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The Old Testament saies, Thou shalt not muzzle the mouth of the Ox, which the Apostle applies to the maintenance of the Ministers.
The Old Testament Says, Thou shalt not muzzle the Mouth of the Ox, which the Apostle Applies to the maintenance of the Ministers.
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The Sense is but one in divers parts, thus;
The Sense is but one in diverse parts, thus;
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as the mouth of the Ox is not to be muzzled, so Ministry is to be maintained.
as the Mouth of the Ox is not to be muzzled, so Ministry is to be maintained.
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There is but one whol sense of a Scripture, though divers parts and applications of it.
There is but one Whole sense of a Scripture, though diverse parts and applications of it.
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Though the sense of the Scripture be but one intire sense, yet somtimes the Scripture is to be understood Literally, somtimes Figuratively,
Though the sense of the Scripture be but one entire sense, yet sometimes the Scripture is to be understood Literally, sometimes Figuratively,
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and Metaphorically (but alwaies Spiritually, for when it is taken Literally, it is taken Spiritually) for saies the Apostle;
and Metaphorically (but always Spiritually, for when it is taken Literally, it is taken Spiritually) for Says the Apostle;
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If thy Brother offend thee, heap coals of fire upon his head. that is not to be taken Literally, but Metaphorically.If thy Brother offend thee, heap coals of fire upon his head. that is not to be taken Literally, but Metaphorically.
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So when our Savior saith, If thine eye, or hand, or foot offend thee, pull it out, and cut it off;
So when our Saviour Says, If thine eye, or hand, or foot offend thee, pull it out, and Cut it off;
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this is not to be understood Literally, but Metaphorically. Though the Scripture be applied Mystically somtimes, and doth receive a Mystical application;
this is not to be understood Literally, but Metaphorically. Though the Scripture be applied Mystically sometimes, and does receive a Mystical application;
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yet for your direction herein, ye must know,
yet for your direction herein, you must know,
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That there is no Fundamental Doctrine of our Salvation, but is laid down plainly, and without Mysticalness:
That there is no Fundamental Doctrine of our Salvation, but is laid down plainly, and without Mysticalness:
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The Covenants of the Law, Thou shalt have no other god but me; and Thou shalt love they Neighbor as thy self;
The Covenants of the Law, Thou shalt have no other god but me; and Thou shalt love they Neighbour as thy self;
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Faith in Christ, and love to our Neighbor: all the Fundamental Doctrines of our Salvation, are laid down plainly, and literally.
Faith in christ, and love to our Neighbour: all the Fundamental Doctrines of our Salvation, Are laid down plainly, and literally.
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Though the great matters of our Salvation, be expressed plainly and literally; yet if the literal sense of any Scripture, be contrary to common sense, or reason,
Though the great matters of our Salvation, be expressed plainly and literally; yet if the literal sense of any Scripture, be contrary to Common sense, or reason,
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or to modesty, honesty, and good manners; then we are to bawk the literal sense: For example, our Savior saith, This is my Body, in the Lords Supper;
or to modesty, honesty, and good manners; then we Are to bawk the literal sense: For Exampl, our Saviour Says, This is my Body, in the lords Supper;
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if these words be taken literally, it is against common sen•e and reason; therefore you must bawk the literal sense, and understand them otherwise.
if these words be taken literally, it is against Common sen•e and reason; Therefore you must bawk the literal sense, and understand them otherwise.
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Again, the Lord commanded the Prophet to go naked; if this be understood literally, it would be against common modesty.
Again, the Lord commanded the Prophet to go naked; if this be understood literally, it would be against Common modesty.
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So when our Savior saith, If thine eye offend thee, pull it out; if thine hand offend thee, cut it off:
So when our Saviour Says, If thine eye offend thee, pull it out; if thine hand offend thee, Cut it off:
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If this be understood Literally, it would fight with that Commandement, Thou shalt not kill: therefore the Literal sense is somtimes to be bawked.
If this be understood Literally, it would fight with that Commandment, Thou shalt not kill: Therefore the Literal sense is sometimes to be bawked.
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Though we are not alwaies to adhere to the bare Letter, for the meaning of the words;
Though we Are not always to adhere to the bore letter, for the meaning of the words;
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yet if the words be applied mystically, ye are not to make a force upon the History; yet if the words be applied mystically, you Are not to make a force upon the History;
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Mystery doth not destroy the History.
Mystery does not destroy the History.
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The History of the two women, Hagar and Sarah, is by the Apostle applied to the two Testaments;
The History of the two women, Hagar and Sarah, is by the Apostle applied to the two Testaments;
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yet this doth not destroy the History: For as words are the Substractum of the History;
yet this does not destroy the History: For as words Are the Substractum of the History;
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so History is the Substractum of the Mystery. Some when they have attained to the Mystical application, do deny the History;
so History is the Substractum of the Mystery. some when they have attained to the Mystical application, do deny the History;
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but remember, that though the words of the Scripture be applied mystically, yet the Mystery is never to destroy the History.
but Remember, that though the words of the Scripture be applied mystically, yet the Mystery is never to destroy the History.
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And though the words of Scripture be somtimes applied Mystically, yet you must know that there is nothing Mystical in one Scripture, but is Literally set down in another Scripture;
And though the words of Scripture be sometimes applied Mystically, yet you must know that there is nothing Mystical in one Scripture, but is Literally Set down in Another Scripture;
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let any man shew me any Truth set down Mystically in one place, but I wil shew it literally expressed in another.
let any man show me any Truth Set down Mystically in one place, but I will show it literally expressed in Another.
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Some would have al the Scripture to be understood mystically:
some would have all the Scripture to be understood mystically:
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But doth any man tel you this and that Scripture is not literally, but mystically to be understood? then let him shew you where the same Truth is set down literally in another place, else you may not beleeve him:
But does any man tell you this and that Scripture is not literally, but mystically to be understood? then let him show you where the same Truth is Set down literally in Another place, Else you may not believe him:
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and if you walk by this Rule, and Rules, you shal walk safely here, and in some good measure be helped to the true sense and meanng of the Scripture in this case.
and if you walk by this Rule, and Rules, you shall walk safely Here, and in Some good measure be helped to the true sense and meanng of the Scripture in this case.
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Obj. But suppose that a Scripture lie under Controversie:
Object But suppose that a Scripture lie under Controversy:
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One laies claim to it for his Opinion, and another laies claim to it for his Opinion,
One lays claim to it for his Opinion, and Another lays claim to it for his Opinion,
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how shall I be able to understand the true sense and meaning of it? Or suppose I be in the dark, in a dark estate and condition,
how shall I be able to understand the true sense and meaning of it? Or suppose I be in the dark, in a dark estate and condition,
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how shall I so take heed unto the Scripture, that I may know, and understand the same? how shall I so take heed unto the Scripture, that I may know, and understand the same?
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Somthing you must do by way of Observation; somthing by way of Practice. As for Observation, in case you be able, you must consult the Original:
Something you must do by Way of Observation; something by Way of Practice. As for Observation, in case you be able, you must consult the Original:
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For as old Mr. Dod, once answered to a yong man, enquiring of him what was the best Commentary upon the Scripture, The Original, the Hebrew,
For as old Mr. Dod, once answered to a young man, inquiring of him what was the best Commentary upon the Scripture, The Original, the Hebrew,
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and the Greek Text, said he, is the best Commentary:
and the Greek Text, said he, is the best Commentary:
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So say I, the very Text in the Original doth con••i•es put an end to the Controversie. As for Example:
So say I, the very Text in the Original does con••i•es put an end to the Controversy. As for Exampl:
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the Apostle saith of Women, They shal be saved by Child-bearing; which some Books read thus;
the Apostle Says of Women, They shall be saved by Childbearing; which Some Books read thus;
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They shall be saved by bearing of Children: They shall be saved by bearing of Children:
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whereupon a Controversie arises, whether those following words, if they continue in the Faith, do relate to Children, or to Women;
whereupon a Controversy arises, whither those following words, if they continue in the Faith, do relate to Children, or to Women;
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whereas if men looked into the Original, they should find that the word is but one in the singular, according to our Translation, they shall be saved by Child-bearing, and therefore the following words must relate unto Women:
whereas if men looked into the Original, they should find that the word is but one in the singular, according to our translation, they shall be saved by Childbearing, and Therefore the following words must relate unto Women:
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Therefore it is good to consult with the Original; and though you cannot understand Hebrew, or Greek, yet you may consult with the Original,
Therefore it is good to consult with the Original; and though you cannot understand Hebrew, or Greek, yet you may consult with the Original,
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and not pin your Faith upon anothers Learning:
and not pin your Faith upon another's Learning:
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for i• you ask three or four, how such or such a verse should be ••anslated,
for i• you ask three or four, how such or such a verse should be ••anslated,
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and they do al agree in their Translation for the substance, you know that so it is in the Original, not because such a man doth say so,
and they do all agree in their translation for the substance, you know that so it is in the Original, not Because such a man does say so,
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but because of their agreement, which could not be, if it were not so in •••th.
but Because of their agreement, which could not be, if it were not so in •••th.
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If you would understand the true sense and meaning of a controverted •cripture; then look wel into the Coherence, the Scope, and the Context thereof:
If you would understand the true sense and meaning of a controverted •cripture; then look well into the Coherence, the Scope, and the Context thereof:
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For as the He••ew Rabbin saies wel, There is no Objection can arise upon t e Text,
For as the He••ew Rabbin Says well, There is no Objection can arise upon tO e Text,
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but there is an Answer in the sides thereo•: For example; the Papists urge that place o• James, 2. for justification by Works;
but there is an Answer in the sides thereo•: For Exampl; the Papists urge that place o• James, 2. for justification by Works;
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whereas if we look diligently i•to the Coherence, & the scope ther•of, we shal find that the Apostle •peaks of the work of Fai•h in oppo•ition to the Profession of Faith;
whereas if we look diligently i•to the Coherence, & the scope ther•of, we shall find that the Apostle •peaks of the work of Fai•h in oppo•ition to the Profession of Faith;
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for saies he, ver. 14. W••t wil it profit, my brethren ▪ if a man say, he have fai h,
for Says he, ver. 14. W••t will it profit, my brothers ▪ if a man say, he have Faith h,
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and have 〈 … 〉? will it save him? If a brother or sister be naked,
and have 〈 … 〉? will it save him? If a brother or sister be naked,
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and in want, verse 15. and one of you say, depart in peace, and be warmed and filled;
and in want, verse 15. and one of you say, depart in peace, and be warmed and filled;
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if you give him not what is good for the Body, what doth it profit? Even so faith,
if you give him not what is good for the Body, what does it profit? Even so faith,
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if it have not works, is dead. A man may say, he hath Faith; but the Devils say, and beleeve there is one God:if it have not works, is dead. A man may say, he hath Faith; but the Devils say, and believe there is one God:
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Was not Abraham justified by Works when he offered Isaac? that Faith that justified Abraham, was not a bare profession of Faith, but 'twas a working Faith;
Was not Abraham justified by Works when he offered Isaac? that Faith that justified Abraham, was not a bore profession of Faith, but 'twas a working Faith;
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the profession of Faith alone doth not justifie, but it is a Faith which consists in a Work, it is a working Faith:
the profession of Faith alone does not justify, but it is a Faith which consists in a Work, it is a working Faith:
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this is the scope of the place then, as appears by the Coherence.
this is the scope of the place then, as appears by the Coherence.
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If a Scripture therefore, do lie under Cont••versie, take you the Bible, and look wel unto the Scope,
If a Scripture Therefore, do lie under Cont••versie, take you the bible, and look well unto the Scope,
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and the Coherence of the Text controverted. If you would understand the Scripture rightly, then compare one Scripture with another:
and the Coherence of the Text controverted. If you would understand the Scripture rightly, then compare one Scripture with Another:
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for saies the Apostle, No Scripture is of private Interpretation; or rather thus, No Scripture is of our own Exposition, NONLATINALPHABET:
for Says the Apostle, No Scripture is of private Interpretation; or rather thus, No Scripture is of our own Exposition,:
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But holy men of God wrote it as they were inspired by the Holy Ghost: Is the Scripture therefore doubtful in one place? then compare it with another:But holy men of God wrote it as they were inspired by the Holy Ghost: Is the Scripture Therefore doubtful in one place? then compare it with Another:
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stand not upon your own apprehen•ion; for it is n•t of our own Exposition:
stand not upon your own apprehen•ion; for it is n•t of our own Exposition:
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it came not by the wil of man, but divers holy m•n wrote it, as they were inspired with the Holy Ghost:
it Come not by the will of man, but diverse holy m•n wrote it, as they were inspired with the Holy Ghost:
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And t•e•efore if one place be doubtful, it is to be compared with another. And be sure that you swerve not from the proportion of F••th;
And t•e•efore if one place be doubtful, it is to be compared with Another. And be sure that you swerve not from the proportion of F••th;
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for saies the Apostle, Rom. 12. Or if any man prophesie, let it be according to the proportion, or analogy of Faith:
for Says the Apostle, Rom. 12. Or if any man prophesy, let it be according to the proportion, or analogy of Faith:
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And what is that, but the Sum and Grounds of Religion? or the Body of Divinity, which is delivered to us in the form of sound words, whereunto we are delivered.
And what is that, but the Sum and Grounds of Religion? or the Body of Divinity, which is Delivered to us in the from of found words, whereunto we Are Delivered.
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Thus in case th• Scripture li• under any Controversie, it wil be good for you to observe these Rul•s. But Secondly, and more practically:
Thus in case th• Scripture li• under any Controversy, it will be good for you to observe these Rul•s. But Secondly, and more practically:
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If you would so understand the Scripture, that you may take heed thereunto, as to a Light shining in your dark state: then, First:
If you would so understand the Scripture, that you may take heed thereunto, as to a Light shining in your dark state: then, First:
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You must go to God for the Spirit; for without it, ye cannot understand the Mind of God in the Scripture:
You must go to God for the Spirit; for without it, you cannot understand the Mind of God in the Scripture:
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No man knows the Mind of Paul, but by the Spirit of Paul; nor the Mind of Peter, but by the Spirit of Peter; no man knows the Mind of Christ, No man knows the Mind of Paul, but by the Spirit of Paul; nor the Mind of Peter, but by the Spirit of Peter; no man knows the Mind of christ,
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but by the Spirit of Christ: stand therefore under Gospel Dispensations, where the Spirit breaths.
but by the Spirit of christ: stand Therefore under Gospel Dispensations, where the Spirit breathes.
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So saies the Apostle, Received ye the Spirit by the Law, or by the hea•ing of Faith? And seeing God hath promised to give this Spirit unto them that ask it, go unto God for the same. Secondly:
So Says the Apostle, Received you the Spirit by the Law, or by the hea•ing of Faith? And seeing God hath promised to give this Spirit unto them that ask it, go unto God for the same. Secondly:
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Take heed of a worldly, fleshly mind; fleshly sins do exceedingly blind the mind from the things of God;
Take heed of a worldly, fleshly mind; fleshly Sins do exceedingly blind the mind from the things of God;
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and a worldly mind cannot savor them. and a worldly mind cannot savour them.
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Ye see how it is in the Eclipse of the Moon, when the Earth comes between the Sun and the Moon,
You see how it is in the Eclipse of the Moon, when the Earth comes between the Sun and the Moon,
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then the Moon is eclipsed, because the Earth keeps the light of the Sun from it.
then the Moon is eclipsed, Because the Earth keeps the Light of the Sun from it.
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So if the Earth, and the World come between you, and the Truth, there wil be an eclipse,
So if the Earth, and the World come between you, and the Truth, there will be an eclipse,
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and darkness upon al your Soul:
and darkness upon all your Soul:
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Then shall ye know (saith our Savior) of my Doctrine, whether it be of God, Then shall you know (Says our Saviour) of my Doctrine, whither it be of God,
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if ye do what I command you. Those that wil not do what they know, shal not know what to do. Thirdly:if you do what I command you. Those that will not do what they know, shall not know what to do. Thirdly:
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Study your Condition by the Scripture, and the Scripture by your Condition; Condition gives understanding. In case you be under a Temptation, study those Scriptures that do concern such Temptation;
Study your Condition by the Scripture, and the Scripture by your Condition; Condition gives understanding. In case you be under a Temptation, study those Scriptures that do concern such Temptation;
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if you be in an Affliction, study those Scriptures that do concern such Afflictions; if you be in a Desertion, study those Scrip•ures which do concern such Desertions:
if you be in an Affliction, study those Scriptures that do concern such Afflictions; if you be in a Desertion, study those Scrip•ures which do concern such Desertions:
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and whatever your Condition be, study those Scriptures which do concern your Condition, and this wil help you to understand rhe Scriptures. Yet Fourthly:
and whatever your Condition be, study those Scriptures which do concern your Condition, and this will help you to understand rhe Scriptures. Yet Fourthly:
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Take heed that you be not too indulgent to your own Condition, Disposition, or Opinion.
Take heed that you be not too indulgent to your own Condition, Disposition, or Opinion.
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It's a good speech of Hilary; He is the best Interpreter of Scripture, that doth rather bring his Sense from the Scripture,
It's a good speech of Hilary; He is the best Interpreter of Scripture, that does rather bring his Sense from the Scripture,
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than carry his Sense to the Scripture. We are very apt to interpret Scripture according to our own opinion, or disposition.
than carry his Sense to the Scripture. We Are very apt to interpret Scripture according to our own opinion, or disposition.
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Interpretation ordinarily follows disposition, or opinion:
Interpretation ordinarily follows disposition, or opinion:
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As when there was a great Controversie in the Popish Church, betwixt the two Liturgies of Ambrose and Gregory; by common consent of both Parties, it was agreed, that both the Mass Books should be laid on the Altar, expecting the decision of the matter by Revelation:
As when there was a great Controversy in the Popish Church, betwixt the two Liturgies of Ambrose and Gregory; by Common consent of both Parties, it was agreed, that both the Mass Books should be laid on the Altar, expecting the decision of the matter by Revelation:
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and the doors being opened the next morning, Gregories Mass-Book was rent and torn in many pieces,
and the doors being opened the next morning, Gregories Mass-Book was rend and torn in many Pieces,
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and scattered abroad in the place; but Ambroses lay whol, and open upon the Altar, which some thought signified thus much;
and scattered abroad in the place; but Ambrose lay Whole, and open upon the Altar, which Some Thought signified thus much;
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That Gregories Mass-Book should be cancelled;
That Gregories Mass-Book should be canceled;
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others, as the Pope himself said, nay, but this renting and scattering of the Leaves, signified the dispersing of it over al the Christian World.
Others, as the Pope himself said, nay, but this renting and scattering of the Leaves, signified the dispersing of it over all the Christian World.
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Thus men interpret things, according to their own Dispositions and Opinions, even when they come to Scripture also.
Thus men interpret things, according to their own Dispositions and Opinions, even when they come to Scripture also.
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Would you therefore see cleerly into the mind of God in the Scripture? then, as when you come to Christ for Righteousness, ye come with naked shoulders;
Would you Therefore see clearly into the mind of God in the Scripture? then, as when you come to christ for Righteousness, you come with naked shoulders;
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so when you come to the Truth of Christ, take heed of your own Disposition, and Opinion:
so when you come to the Truth of christ, take heed of your own Disposition, and Opinion:
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you must come to Christ as a Prophet, as wel as to Christ as a Priest, with naked shoulders. Fiftly:
you must come to christ as a Prophet, as well as to christ as a Priest, with naked shoulders. Fifty:
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If you do desire so to understand the Scripture, as it may be a Light to al your paths;
If you do desire so to understand the Scripture, as it may be a Light to all your paths;
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then be sure that you put nothing else in Commission with it for your Rule. 'Tis with the Scripture in this respect, as with God, Christ, and the Spirit;
then be sure that you put nothing Else in Commission with it for your Rule. It's with the Scripture in this respect, as with God, christ, and the Spirit;
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If you come to God for help, yet if you joyn another God in Commission with him, he wil not give down his help:
If you come to God for help, yet if you join Another God in Commission with him, he will not give down his help:
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so if you joyn any thing with Christ in the matter of Mediation, though you come to him, he wil not give in the comfort of his Mediation to you:
so if you join any thing with christ in the matter of Mediation, though you come to him, he will not give in the Comfort of his Mediation to you:
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so for the Spirit, though you come unto him for comfort, being the Comforter;
so for the Spirit, though you come unto him for Comfort, being the Comforter;
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yet if you joyn any thing else in Commission with the Spirit, it wil not give down his Comfort. And so here;
yet if you join any thing Else in Commission with the Spirit, it will not give down his Comfort. And so Here;
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though you come, and tend, and wait upon God in the Scripture;
though you come, and tend, and wait upon God in the Scripture;
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yet if there be any thing else which you do make your Joynt-Rule with the Scripture, any Light within you,
yet if there be any thing Else which you do make your Joynt-Rule with the Scripture, any Light within you,
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or Precept of Man without you, it wil not give down its Light to you, but you wil be left in the dark.
or Precept of Man without you, it will not give down its Light to you, but you will be left in the dark.
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Do you desire therefore, to understand and know the true sense and meaning of the Scripture? then take heed that you joyn no other thing in Commission with it,
Do you desire Therefore, to understand and know the true sense and meaning of the Scripture? then take heed that you join no other thing in Commission with it,
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as to the matter of your Rule.
as to the matter of your Rule.
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And thus I have done with the first thing that we must do in taking heed to the Scripture;
And thus I have done with the First thing that we must do in taking heed to the Scripture;
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we must take heed to know, and understand the same.
we must take heed to know, and understand the same.
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If you would so take heed unto the Scripture, as it may be indeed a Light unto you in a dark place, then you must keep it;
If you would so take heed unto the Scripture, as it may be indeed a Light unto you in a dark place, then you must keep it;
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therefore saith the Apostle, Heb. 2.1. We ought to take the more earnest heed unto the things that we have heard,
Therefore Says the Apostle, Hebrew 2.1. We ought to take the more earnest heed unto the things that we have herd,
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lest at any time we should let them slip, or run out: We must keep what we have, we must keep what we know, else we do not take heed to the Word.lest At any time we should let them slip, or run out: We must keep what we have, we must keep what we know, Else we do not take heed to the Word.
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Now that you may keep, and not forsake the Word,
Now that you may keep, and not forsake the Word,
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First, Observe what those things are, whereby men have been led off, and carried away from the Scripture,
First, Observe what those things Are, whereby men have been led off, and carried away from the Scripture,
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and above al things take heed of them. Now those are three especially.
and above all things take heed of them. Now those Are three especially.
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Somtimes this evil doth arise from the corruption of a mans Nature, boyled up to a secret unperceived malice against the Word and Scripture.
Sometimes this evil does arise from the corruption of a men Nature, boiled up to a secret unperceived malice against the Word and Scripture.
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As in case two Professors be at varyance, and a third person stand by, and saith, Do you see these Professors what proud, wrangling people these are, they are al such;
As in case two Professors be At varyance, and a third person stand by, and Says, Do you see these Professors what proud, wrangling people these Are, they Are all such;
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doth not this argue, that this third man hath an aking tooth at Profession? So when men shal observe some variations in Scripture,
does not this argue, that this third man hath an aching tooth At Profession? So when men shall observe Some variations in Scripture,
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and they shal say, do ye see what Contradictions there are? they are al so:
and they shall say, do you see what Contradictions there Are? they Are all so:
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What doth this argue, but that these men have an aking tooth, and secret malice at the good Word of God, o• the Scripture.
What does this argue, but that these men have an aching tooth, and secret malice At the good Word of God, o• the Scripture.
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You know how it was with Moses, when he saw two men fighting, one an Egyptian,
You know how it was with Moses, when he saw two men fighting, one an Egyptian,
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and another an Israelite, he killed the Egyptian;
and Another an Israelite, he killed the Egyptian;
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but when he saw two Hebrews fighting, now saith he, wil I go and ••concile them, for they are Brethren;
but when he saw two Hebrews fighting, now Says he, will I go and ••concile them, for they Are Brothers;
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why so, but because he w•s a good man, and gracious? So also 'tis with a gracious hea t;
why so, but Because he w•s a good man, and gracious? So also it's with a gracious Heap tO;
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when he sees the Scripture fighting with an Egyptian, an Heathen Author, or Apocryphal, he comes and kils •he Heathen, he kils the Egyptian, or the Apocripha:
when he sees the Scripture fighting with an Egyptian, an Heathen Author, or Apocryphal, he comes and kills •he Heathen, he kills the Egyptian, or the Apocrypha:
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but when he sees two Scriptures at varyance (in view, though in truth not) O saith he, these are Brethren,
but when he sees two Scriptures At varyance (in view, though in truth not) O Says he, these Are Brothers,
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and they may be reconciled, I'le labor al I can to reconcile them:
and they may be reconciled, I'll labour all I can to reconcile them:
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but when a man shal take every advantage of •eeming difference in Scripture, to say, Do ye see what Contradictions there are in this Bo•k,
but when a man shall take every advantage of •eeming difference in Scripture, to say, Do you see what Contradictions there Are in this Bo•k,
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and not labor to reconcile them;
and not labour to reconcile them;
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what doth this argue, but that the corruption of a ma•s Nature, is boyled up to an unknown malice against the Word of the Lord: take heed therefore of that.
what does this argue, but that the corruption of a ma•s Nature, is boiled up to an unknown malice against the Word of the Lord: take heed Therefore of that.
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Somtimes this evil of denying, and forsaking the Scripture, doth arise from corrupt Principles, which have been bred up in the minds of men,
Sometimes this evil of denying, and forsaking the Scripture, does arise from corrupt Principles, which have been bred up in the minds of men,
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and therefore what need the Scripture as my Rule any longer? Somtimes men think that all Scripture is to be expounded mystically,
and Therefore what need the Scripture as my Rule any longer? Sometimes men think that all Scripture is to be expounded mystically,
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and so, first they make a Nose of Wax of it; & then they cast it away.
and so, First they make a Nose of Wax of it; & then they cast it away.
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Somtimes men think that they are to judg of Doctrines by Impressions, Visions, Voyces, and Dreams,
Sometimes men think that they Are to judge of Doctrines by Impressions, Visions, Voices, and Dreams,
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and so they cast away the Scripture. Would ye therefore take heed unto the Word so as to keep the same:
and so they cast away the Scripture. Would you Therefore take heed unto the Word so as to keep the same:
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Take heed of this ill Principle.
Take heed of this ill Principle.
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Somtimes this evil doth arise from dallyance, and playing about the borders and confines of this sin:
Sometimes this evil does arise from Dalliance, and playing about the borders and confines of this since:
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'Tis in this sin, as with other sins; though a man hate, and abhor Swearing, Drunkenness, and Adultery;
It's in this since, as with other Sins; though a man hate, and abhor Swearing, drunkenness, and Adultery;
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yet if he lie playing and dallying upon the borders thereof, he wil surely fal into them.
yet if he lie playing and dallying upon the borders thereof, he will surely fall into them.
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So, though I say, God forbid that ever I should deny the Scripture, yet if I lie playing upon the confines of this sin, I shal certainly fal into it.
So, though I say, God forbid that ever I should deny the Scripture, yet if I lie playing upon the confines of this since, I shall Certainly fall into it.
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'Tis an excellent Speech that Luther hath, Wil any man play? let him play with his Wife, play with his Children, play with his Money;
It's an excellent Speech that Luther hath, Will any man play? let him play with his Wife, play with his Children, play with his Money;
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but let him take heed how he plaies with the Scripture, by turning al into Mysticalness;
but let him take heed how he plays with the Scripture, by turning all into Mysticalness;
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for who is it that dares play with the Thunder? Why? (saies he) for it is the Voyce of God:
for who is it that dares play with the Thunder? Why? (Says he) for it is the Voice of God:
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So is the Scripture, it is the Voyce of God.
So is the Scripture, it is the Voice of God.
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Would ye therefore, so take heed unto it, as to keep it, and not deny the same? Then take heed of that corruption of Nature which doth boyl up to malice;
Would you Therefore, so take heed unto it, as to keep it, and not deny the same? Then take heed of that corruption of Nature which does boil up to malice;
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take heed of evil Principles about the Rule of your life;
take heed of evil Principles about the Rule of your life;
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and take heed of playing with the Scripture, and of living upon the confines of that great sin of denying it,
and take heed of playing with the Scripture, and of living upon the confines of that great since of denying it,
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lest God in just Judgment, give you up at last to the gross evil of it. Secondly:
lest God in just Judgement, give you up At last to the gross evil of it. Secondly:
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And for particular Truths of the Scripture, that you may keep them in your heart and judgment, Consider,
And for particular Truths of the Scripture, that you may keep them in your heart and judgement, Consider,
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Whether that Doctrine, which you are now about to deny, be not that Doctrine which hath seven times passed through the fire in the Sufferings of the Saints? whether it be not that Doctrine which many Saints have lost their Estates, Liberties,
Whither that Doctrine, which you Are now about to deny, be not that Doctrine which hath seven times passed through the fire in the Sufferings of the Saints? whither it be not that Doctrine which many Saints have lost their Estates, Liberties,
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and their Blood for? And if it be so, then think with your self,
and their Blood for? And if it be so, then think with your self,
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how hard a thing it wil be for you to be sayed, denying that Truth which so many have shed their blood for.
how hard a thing it will be for you to be said, denying that Truth which so many have shed their blood for.
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And I pray tel me, are not these times, dark times? The conjunction of Clouds, and Miseries, make dark times.
And I pray tell me, Are not these times, dark times? The conjunction of Clouds, and Misery's, make dark times.
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Consider also, whether the Doctrine you are now about •o deny, be not that Doctrine which the Saints generally have maintained in opposition to the World? And if it be,
Consider also, whither the Doctrine you Are now about •o deny, be not that Doctrine which the Saints generally have maintained in opposition to the World? And if it be,
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then think with your self, how hard a thing it wil be for you to be saved, denying that Doctrine which al the Saints generally have maintained against the World;
then think with your self, how hard a thing it will be for you to be saved, denying that Doctrine which all the Saints generally have maintained against the World;
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but above al, take heed of an itching Ear. The Apostle tels Timothy, 2 Epist. 4.3.
but above all, take heed of an itching Ear. The Apostle tells Timothy, 2 Epistle 4.3.
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That the times should come, wherein men will not endure sound Doctrine, but after their own wills, shall heap up to themselves, Teachers, having itching Ears, such as shal not be contented with the setled Ministry of Gods Appointment,
That the times should come, wherein men will not endure found Doctrine, but After their own wills, shall heap up to themselves, Teachers, having itching Ears, such as shall not be contented with the settled Ministry of God's Appointment,
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but shal after their own wils, heap up Teachers to themselves; and this they shal do from the itch of the Ear:
but shall After their own wills, heap up Teachers to themselves; and this they shall do from the itch of the Ear:
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Wel, but what shal this itch in the Ear bring forth? verse 4. They shall turn away their Ears from the Truth,
Well, but what shall this itch in the Ear bring forth? verse 4. They shall turn away their Ears from the Truth,
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and shall be turned unto F ables. and shall be turned unto F ables.
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Now therefore, that you may keep, and hold fast the Word in the particular Doctrines, O! then take heed of this itching Ear. Thirdly: Yet one thing more.
Now Therefore, that you may keep, and hold fast the Word in the particular Doctrines, OH! then take heed of this itching Ear. Thirdly: Yet one thing more.
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If you would take heed to the Scripture, you must so heed the same, as you may walk thereby. Therefore prize it much:
If you would take heed to the Scripture, you must so heed the same, as you may walk thereby. Therefore prize it much:
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Who takes heed to that which he don't prize? The Martyrs in Queen Maries daies, prized the written Word of God much:
Who Takes heed to that which he don't prize? The Martyrs in Queen Mary's days, prized the written Word of God much:
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one gave a Cart-load of Hay for one Leaf of the Bible in English:
one gave a Cartload of Hay for one Leaf of the bible in English:
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another being at Sea, and swimming for his life on a Mast, and having al his Estate (which was five pound) in one hand,
Another being At Sea, and swimming for his life on a Mast, and having all his Estate (which was five pound) in one hand,
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and the Bible in the other, and being compelled to part with one, chose rather for to keep the Bible,
and the bible in the other, and being compelled to part with one, chosen rather for to keep the bible,
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and throw away his five pound, al that he had. These then did prize the written Word of God, and they did walk thereby.
and throw away his five pound, all that he had. These then did prize the written Word of God, and they did walk thereby.
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Therefore also, get your heart affected with Love to every Truth which you know;
Therefore also, get your heart affected with Love to every Truth which you know;
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for because men receive not the Truth in the Love thereof, therefore God doth give them up to strong delusions:
for Because men receive not the Truth in the Love thereof, Therefore God does give them up to strong delusions:
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men take heed unto what they love.
men take heed unto what they love.
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And therefore that you may heed it so as to walk thereby, let it be your continual Companion, going where you go;
And Therefore that you may heed it so as to walk thereby, let it be your continual Companion, going where you go;
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if you go into the Fields, O! let the Word go with you;
if you go into the Fields, OH! let the Word go with you;
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if into your Calling, O! let the Scripture, and the written Word of God be with you:
if into your Calling, OH! let the Scripture, and the written Word of God be with you:
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Thus shal you take heed unto it, as to a Light shining in a dark place.
Thus shall you take heed unto it, as to a Light shining in a dark place.
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Now the World is ful of Wars, and Rumors of Wars: now men say, lo, here is Christ, and lo, there is Christ;
Now the World is full of Wars, and Rumours of Wars: now men say, lo, Here is christ, and lo, there is christ;
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insomuch as (if possible) the Elect would be deceived. Now spiritual Judgments, and outward Miseries, are in Conjunction;
insomuch as (if possible) the Elect would be deceived. Now spiritual Judgments, and outward Misery's, Are in Conjunction;
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a Cloud and a Cloud, a Conjunction of Clouds: surely therefore, these times must be dark times.
a Cloud and a Cloud, a Conjunction of Clouds: surely Therefore, these times must be dark times.
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The Eclipses of the Sun and Moon, and the falling of the Stars from Heaven, make dark times:
The Eclipses of the Sun and Moon, and the falling of the Stars from Heaven, make dark times:
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And when were there more Eclipses, and falling of the Stars, and of great Lights from Heaven,
And when were there more Eclipses, and falling of the Stars, and of great Lights from Heaven,
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than in these daies of ours? False Lights also make dark times;
than in these days of ours? False Lights also make dark times;
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for the more False Lights are set up, the more men are drawn from the true Light,
for the more False Lights Are Set up, the more men Are drawn from the true Light,
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and so the more they are in darkness:
and so the more they Are in darkness:
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And when ever were there so many false Lights hung forth, as in these daies of ours? Surely therefore, these are dark times;
And when ever were there so many false Lights hung forth, as in these days of ours? Surely Therefore, these Are dark times;
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and if so, what cause have we al, to take heed unto the Word, which is as a Light shining in a dark place.
and if so, what cause have we all, to take heed unto the Word, which is as a Light shining in a dark place.
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What I therfore say to one, I say to you al, and to my own Soul;
What I Therefore say to one, I say to you all, and to my own Soul;
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O! let us al take heed thereunto.
OH! let us all take heed thereunto.
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And if any think, that he is not at al in the dark, he is therefore in the dark,
And if any think, that he is not At all in the dark, he is Therefore in the dark,
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because he thinks he is not in the dark:
Because he thinks he is not in the dark:
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If any think these things concern not him, they do therefore the more concern him than others,
If any think these things concern not him, they do Therefore the more concern him than Others,
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because he thinks they concern him not.
Because he thinks they concern him not.
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Think therefore on al these things, and the Lord give you a cleer understanding in al things.
Think Therefore on all these things, and the Lord give you a clear understanding in all things.
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CHRIST IN TRAVEL. Sermon I. ISAIAH, 53.11. He shall see of the Travel of his Soul, and be satisfied.
CHRIST IN TRAVEL. Sermon I. ISAIAH, 53.11. He shall see of the Travel of his Soul, and be satisfied.
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IN this Chapter, we have a ful Treatise of the Sufferings of Christ, wherein the Prophet Isaiah speaks with such cleerness,
IN this Chapter, we have a full Treatise of the Sufferings of christ, wherein the Prophet Isaiah speaks with such cleverness,
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as if he rather were an Apostle after Christ, than a Prophet before him.
as if he rather were an Apostle After christ, than a Prophet before him.
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Bernard tels us that there are three things, which we are especially to mind, and behold in the Sufferings of Christ, the Work, the Manner, and the Cause thereof:Bernard tells us that there Are three things, which we Are especially to mind, and behold in the Sufferings of christ, the Work, the Manner, and the Cause thereof:
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In the Cause, he was Innocent; in the Manner, Patient; and in the Work, excellent, saith he.
In the Cause, he was Innocent; in the Manner, Patient; and in the Work, excellent, Says he.
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But the Prophet Isaiah, doth insist on four things: 1. The greatness of Christs Sufferings, which he expresseth in many Words, That he was despised, and rejected of men, a man of Sorrows, and acquainted with Griefs;
But the Prophet Isaiah, does insist on four things: 1. The greatness of Christ Sufferings, which he Expresses in many Words, That he was despised, and rejected of men, a man of Sorrows, and acquainted with Griefs;
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that we hid our Faces from him, despised, and esteemed him not, ver. 3. that he was st•icken, smitten,
that we hid our Faces from him, despised, and esteemed him not, ver. 3. that he was st•icken, smitten,
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and afflicted of God, ver. 4. Wounded, and bruised, ver. 5. Oppressed, afflicted, and brought as a Sheep to the slaughter, ver. 7. Imprisoned, and cut off from the Land of the Living, ver. 8. bruised by his Father, and put to grief, ver. 10. In travel of Soul, and numbred amongst Transgressors, ver. 11, 12 ▪ 2. The Cause of his Sufferings, which (a• the Prophet 〈 ◊ 〉) •a• for our sins;and afflicted of God, ver. 4. Wounded, and Bruised, ver. 5. Oppressed, afflicted, and brought as a Sheep to the slaughter, ver. 7. Imprisoned, and Cut off from the Land of the Living, ver. 8. Bruised by his Father, and put to grief, ver. 10. In travel of Soul, and numbered among Transgressors, ver. 11, 12 ▪ 2. The Cause of his Sufferings, which (a• the Prophet 〈 ◊ 〉) •a• for our Sins;
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he was wounded for our transgressions, he was bruised for our iniquities, verse •. 3. The Manner of his Sufferings;he was wounded for our transgressions, he was Bruised for our iniquities, verse •. 3. The Manner of his Sufferings;
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He is brought a• a Lamb to the slaughter; He is brought a• a Lamb to the slaughter;
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and as a Sheep before the Shearers is dumb, so opened he not his mouth, verse 7. 4. The Fruit, Issue, and Success of his Sufferings;and as a Sheep before the Shearers is dumb, so opened he not his Mouth, verse 7. 4. The Fruit, Issue, and Success of his Sufferings;
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For, he shall see his Seed, and the pleasure of the Lord shall prosper in his hand, verse 10. And he shall see the Travel of his Soul,
For, he shall see his Seed, and the pleasure of the Lord shall prosper in his hand, verse 10. And he shall see the Travel of his Soul,
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and be satisfied, verse 11. So that these words do plainly hold forth the fruit and issue of our Lords Sufferings, and the certainty thereof. The Sufferings were great;and be satisfied, verse 11. So that these words do plainly hold forth the fruit and issue of our lords Sufferings, and the certainty thereof. The Sufferings were great;
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for they are here called, a Travel, and the Travel of his Soul: the word NONLATINALPHABET, signifies a toylsom, painful, and wearisom Labor;
for they Are Here called, a Travel, and the Travel of his Soul: the word, signifies a toilsome, painful, and wearisome Labour;
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such a Labor (say some) as is used by those that grind in a Mil;
such a Labour (say Some) as is used by those that grind in a Mil;
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such a Labor (say others) as Adam was to use in the sweat of his Brows, such a Labour (say Others) as Adam was to use in the sweat of his Brows,
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after the Fal, as a Curse of sin, unto which the Holy Ghost doth here relate,
After the Fall, as a Curse of since, unto which the Holy Ghost does Here relate,
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because our Savior in these Sufferings, was made a Curse for us;
Because our Saviour in these Sufferings, was made a Curse for us;
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such a Labor, say others, so great, so painful, as women do endure in their sore Travel, and indeed the word signifies as much, such a Labour, say Others, so great, so painful, as women do endure in their soar Travel, and indeed the word signifies as much,
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and so it's used in Psal. 7.14, Behold he travelleth with iniquity, and hath conceived mischief, alluding to the pains of a Woman in Travel;
and so it's used in Psalm 7.14, Behold he travelleth with iniquity, and hath conceived mischief, alluding to the pains of a Woman in Travel;
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and so it may be wel translated in this place:
and so it may be well translated in this place:
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for the word Soul, is a Feminine term, as if the Holy Ghost, would decipher the Sufferings of Christ, by the pangs of a Woman in Travel.
for the word Soul, is a Faemin term, as if the Holy Ghost, would decipher the Sufferings of christ, by the pangs of a Woman in Travel.
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Now this Travel is also said to be the Travel of his Soul, not only because it was a great and sore Travel,
Now this Travel is also said to be the Travel of his Soul, not only Because it was a great and soar Travel,
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but because it did extend to his Soul. The word Soul, is indeed somtimes used for ones Life,
but Because it did extend to his Soul. The word Soul, is indeed sometimes used for ones Life,
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and somtimes for the Person of a Man: But then it doth not exclude the Soul, but include it rather.
and sometimes for the Person of a Man: But then it does not exclude the Soul, but include it rather.
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So here, he shal see the travel of his Soul, that is, that travel which is not only in his Body, but his Soul too.
So Here, he shall see the travel of his Soul, that is, that travel which is not only in his Body, but his Soul too.
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This he is promised to see; He shall see the Travel, that is, the Fruit thereof: So Psal. 128.2.
This he is promised to see; He shall see the Travel, that is, the Fruit thereof: So Psalm 128.2.
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Thou shalt eat the Labor of thine hands, that is, the Fruit of thy Labor, what thine hand hath labored for ▪ seeing doth note enjoyment,Thou shalt eat the Labour of thine hands, that is, the Fruit of thy Labour, what thine hand hath laboured for ▪ seeing does note enjoyment,
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and the enjoyment of the thing desired: So Psal. 54.7. Mine Eye hath seen its desire upon mine Enemy:
and the enjoyment of the thing desired: So Psalm 54.7. Mine Eye hath seen its desire upon mine Enemy:
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the word Desire, is not in the Hebrew, but the Original runs thus:
the word Desire, is not in the Hebrew, but the Original runs thus:
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Mine Eye hath seen upon mine Enemies ▪ We ad Desires, because that is the Sense thereof:
Mine Eye hath seen upon mine Enemies ▪ We and Desires, Because that is the Sense thereof:
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for Seeing, notes enjoyment of ones desires; and therefore, in that the Prophet saith, he shal see the Travel of his Soul, and be satisfied;
for Seeing, notes enjoyment of ones Desires; and Therefore, in that the Prophet Says, he shall see the Travel of his Soul, and be satisfied;
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the meaning is, That Christ shal so enjoy the issue, and fruit of his Sufferings, as he shal have ful content and delight therein.
the meaning is, That christ shall so enjoy the issue, and fruit of his Sufferings, as he shall have full content and delight therein.
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And so the Doctrine from the whol, is this: That Christ shall certainly see the Travel of his Soul, and be satisfied.
And so the Doctrine from the Whole, is this: That christ shall Certainly see the Travel of his Soul, and be satisfied.
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He did not lay down his Life at a venture, nor suffer so many things at uncertainties;
He did not lay down his Life At a venture, nor suffer so many things At uncertainties;
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but he had assurance of success:
but he had assurance of success:
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He shall see (saith the Lord by way of Promise, both to him and us) the Travel of his Soul, and be satisfied. He shall see (Says the Lord by Way of Promise, both to him and us) the Travel of his Soul, and be satisfied.
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For the opening, and cleering hereof, three great Arguments wil fal under our Consideration. 1. The Travel of Christ, or Christ in Travel. 2. His Assurance of Issue. 3. The Contentment that he doth, and shal find therein.
For the opening, and clearing hereof, three great Arguments will fall under our Consideration. 1. The Travel of christ, or christ in Travel. 2. His Assurance of Issue. 3. The Contentment that he does, and shall find therein.
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As for the Travel of Christ. His Sufferings were very painful, a Travel, and an hard Labor. Acts, 2.24. it's said, that he was somtimes in the pains of Death: some Books read it, in the pains of Hell; but the word rendred Pains, signifies the Pains and Pangs of a Woman in Travel.
As for the Travel of christ. His Sufferings were very painful, a Travel, and an hard Labour. Acts, 2.24. it's said, that he was sometimes in the pains of Death: Some Books read it, in the pains of Hell; but the word rendered Pains, signifies the Pains and Pangs of a Woman in Travel.
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It is the same word that is used by Paul, Gal. 4. My little Children, with whom I travel in Birth: It is the same word that is used by Paul, Gal. 4. My little Children, with whom I travel in Birth:
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and it signifies, not only the Travel of the Woman at the Birth of the Child,
and it signifies, not only the Travel of the Woman At the Birth of the Child,
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but the painful bearing thereof before the Birth: these Pains and Pangs did as it were fal on Christ in his Sufferings.
but the painful bearing thereof before the Birth: these Pains and Pangs did as it were fall on christ in his Sufferings.
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So that in al the Sufferings of Christ, ye may see Christ in Travel. He was in Travel for us, and this Travel was an hard Labor. For It was A sore Travel.
So that in all the Sufferings of christ, you may see christ in Travel. He was in Travel for us, and this Travel was an hard Labour. For It was A soar Travel.
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A long, and a tedious Travel. And An helpless Travel. First. It was a Sore Travel, both in regard of his Soul, and Body. First: As for his Body. His Sufferings were very painful:
A long, and a tedious Travel. And an helpless Travel. First. It was a Soar Travel, both in regard of his Soul, and Body. First: As for his Body. His Sufferings were very painful:
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Christ did sustain the Malediction, and Curse of the Law.
christ did sustain the Malediction, and Curse of the Law.
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For they were Universal, Extream, and Lingering. They were Ʋniversal; for he suffered from al hands:
For they were Universal, Extreme, and Lingering. They were Ʋniversal; for he suffered from all hands:
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Somthing he suffered from the Jews, and somthing from the Gentiles: somtimes from Men, and somtimes from Women;
Something he suffered from the jews, and something from the Gentiles: sometimes from Men, and sometimes from Women;
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from, and by the hand of Magistrates, Kings, and Princes; from, and by the hand of Priests;
from, and by the hand of Magistrates, Kings, and Princes; from, and by the hand of Priests;
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from, and by the hand of the Common People, and the Soldiers:
from, and by the hand of the Common People, and the Soldiers:
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Why do the Heathen rage, and People imagine a vain thing? the Kings of the Earth stood up, Why do the Heathen rage, and People imagine a vain thing? the Kings of the Earth stood up,
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and the Rulers took Counsel against the Lord, and against his Christ, Acts, 4.25, 26. He did not only suffer by the hand of strangers,and the Rulers took Counsel against the Lord, and against his christ, Acts, 4.25, 26. He did not only suffer by the hand of Strangers,
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but from his own Friends and Familiars; according to that of the Psalmist, Thou hast put mine Acquaintance far from me:
but from his own Friends and Familiars; according to that of the Psalmist, Thou hast put mine Acquaintance Far from me:
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He that eateth Bread with me, hath lift up his Heel against me, Psal. 41.9. John, 13.18. Amongst his own Disciples, one be••aid him, another denied him, and they al forsook him.He that Eateth Bred with me, hath lift up his Heel against me, Psalm 41.9. John, 13.18. among his own Disciples, one be••aid him, Another denied him, and they all forsook him.
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Thus were his Sufferings great, and universal, in regard of the Persons by whom, and from whom he suffered.
Thus were his Sufferings great, and universal, in regard of the Persons by whom, and from whom he suffered.
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Universal also they were (as Aquinas observes) in regard of the things which he suffered:
Universal also they were (as Aquinas observes) in regard of the things which he suffered:
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Wil ye instance in his Goods? he is bereaved of his Cloathes, and they cast lots for his Garment.
Will you instance in his Goods? he is bereft of his Clothes, and they cast lots for his Garment.
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Wil ye instance in his Name, and Honor? he is crucified, the Death of the Cross was a shameful Death;
Will you instance in his Name, and Honour? he is Crucified, the Death of the Cross was a shameful Death;
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therefore saith the Apostle, Heb. 12. He endured the Cross, and despised the shame:
Therefore Says the Apostle, Hebrew 12. He endured the Cross, and despised the shame:
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Yea, he was not only crucified, but as matter of further shame, he was crucified between two Theeves;
Yea, he was not only Crucified, but as matter of further shame, he was Crucified between two Thieves;
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and as if al this were not enough, they reproached and jeered him;
and as if all this were not enough, they reproached and jeered him;
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yea, and he was reproached by al, by Jews, Soldiers, and the Thief on the Cross;
yea, and he was reproached by all, by jews, Soldiers, and the Thief on the Cross;
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the Jews spit in his Face, before he came to the Cross, as if Christs Face were the fowlest place for their Spit;
the jews spit in his Face, before he Come to the Cross, as if Christ Face were the Foulest place for their Spit;
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and when he was on the Cross, they jeeringly put a Reed into his hand,
and when he was on the Cross, they jeeringly put a Reed into his hand,
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and said, Hail Master, King of the Jews, with an Inscription on the Cross, This is the King of the Jews.
and said, Hail Master, King of the jews, with an Inscription on the Cross, This is the King of the jews.
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Or wil ye instance in his Comforts? He was troubled, saith the Gospel, began to be afraid,
Or will you instance in his Comforts? He was troubled, Says the Gospel, began to be afraid,
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and his Soul was heavy unto death. Thus were his Sufferings great, and Universal in regard of the thing suffered:
and his Soul was heavy unto death. Thus were his Sufferings great, and Universal in regard of the thing suffered:
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Universal also they were in regard of the Parts, and Members of his Body, wherein he suffered:
Universal also they were in regard of the Parts, and Members of his Body, wherein he suffered:
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For what Part was there, or Member of his precious Body, which suffered not? his Hands pierced with Nails, and his Feet also; his Back whipped and scourged;
For what Part was there, or Member of his precious Body, which suffered not? his Hands pierced with Nails, and his Feet also; his Back whipped and scourged;
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his Side run through with a Spear; and on his Head was a Crown of Thorns.
his Side run through with a Spear; and on his Head was a Crown of Thorns.
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Al his Sences suffered also, and that at the same time; for in regard of his Feeling, he was whipped, pierced, and wounded;
All his Senses suffered also, and that At the same time; for in regard of his Feeling, he was whipped, pierced, and wounded;
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in regard of his Tast, they gave him Vinegar and Gal to drink;
in regard of his Taste, they gave him Vinegar and Gall to drink;
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in regard of his Smel, they crucified him in a filthy place, the place of dead mens Skuls, Golgotha; in regard of his Hearing, he was wearied with the Blasphemies, and Derisions of the wicked;
in regard of his Smell, they Crucified him in a filthy place, the place of dead men's Skulls, Golgotha; in regard of his Hearing, he was wearied with the Blasphemies, and Derisions of the wicked;
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and in regard of his Sight, he saw his Mother, and his Disciple whom he loved, weeping. and in regard of his Sighed, he saw his Mother, and his Disciple whom he loved, weeping.
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Thus were his Sufferings Universal, both in regard of the things that he suffered, in regard of Persons from whom he suffered,
Thus were his Sufferings Universal, both in regard of the things that he suffered, in regard of Persons from whom he suffered,
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and in regard of his own Parts and Members, wherein he suffered: Surely therefore, his Suffering was very great, it was Ʋniversal.
and in regard of his own Parts and Members, wherein he suffered: Surely Therefore, his Suffering was very great, it was Ʋniversal.
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As it was Universal, so it was most extream, the Schoolmen tel us, That his grief was greater than al other griefs;
As it was Universal, so it was most extreme, the Schoolmen tell us, That his grief was greater than all other griefs;
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and indeed, how could it be otherwise;
and indeed, how could it be otherwise;
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for the more excellent, and worthy the Person is, that doth suffer vile things from those that are vile, the more afflictive is his Affliction to him.
for the more excellent, and worthy the Person is, that does suffer vile things from those that Are vile, the more afflictive is his Affliction to him.
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Now Christ suffered vile things from the vile, and he was the most excellent Person in the World, the Lord of Life,
Now christ suffered vile things from the vile, and he was the most excellent Person in the World, the Lord of Life,
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and of Glory, who thought it no robbery to be equal with God.
and of Glory, who Thought it no robbery to be equal with God.
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And the more healthful that any man is, the more afflictive is his death to him:
And the more healthful that any man is, the more afflictive is his death to him:
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Sickness doth somtimes benumb a man, and takes away the sence of his sickness:
Sickness does sometimes benumb a man, and Takes away the sense of his sickness:
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but Christ suffered a painful, cruel death in his ful strength, and health, being more free from Sicknesses, and Diseases, than any man:
but christ suffered a painful, cruel death in his full strength, and health, being more free from Sicknesses, and Diseases, than any man:
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yea, the more sensitive the parts are, wherein a man suffers, the more extream is his pain:
yea, the more sensitive the parts Are, wherein a man suffers, the more extreme is his pain:
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Now those that were crucified, were nailed to the Cross by their Hands and Feet;
Now those that were Crucified, were nailed to the Cross by their Hands and Feet;
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which parts and places, are the quickest, and fullest of sence, because there is a meeting of al the Ligaments and Sinews;
which parts and places, Are the quickest, and Fullest of sense, Because there is a meeting of all the Ligaments and Sinews;
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and to be racked in those parts where our sence dwels, what extream torment is it? Those that were crucified (though they had somthing to stay their Feet) did hang by their hands:
and to be racked in those parts where our sense dwells, what extreme torment is it? Those that were Crucified (though they had something to stay their Feet) did hang by their hands:
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now to have the whol weight of ones Body hanging thus on our pierced hands,
now to have the Whole weight of ones Body hanging thus on our pierced hands,
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and so to die by degrees, what extream torment must it needs be? The less succor the inferior part of Man hath from the Superior part of his Wil and Understanding, the more doleful is the pain in the Sences:
and so to die by Degrees, what extreme torment must it needs be? The less succour the inferior part of Man hath from the Superior part of his Will and Understanding, the more doleful is the pain in the Senses:
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Now when Christ suffered, he did willingly suspend those Comforts from his Sence, which by way of Sympathy might Naturally have flown in from his Understanding,
Now when christ suffered, he did willingly suspend those Comforts from his Sense, which by Way of sympathy might Naturally have flown in from his Understanding,
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or supernaturally from the Love of God, and therefore his Sence being left alone as it were, to conflict with those pains, they must be exceeding great,
or supernaturally from the Love of God, and Therefore his Sense being left alone as it were, to conflict with those pains, they must be exceeding great,
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and very dreadful, exceeding doleful, and extreamly painful. 3. As the Sufferings of his Body were extream, so they were long and lingering;
and very dreadful, exceeding doleful, and extremely painful. 3. As the Sufferings of his Body were extreme, so they were long and lingering;
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crucified Persons died a lingering Death, they were two or three daies a dying; indeed our Savior gave up the Ghost sooner:
Crucified Persons died a lingering Death, they were two or three days a dying; indeed our Saviour gave up the Ghost sooner:
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But he suffered from the Cradle;
But he suffered from the Cradle;
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and though he sweat drops of blood in the Garden only, yet he never was fully out of that Agony til he gave up the Ghost;
and though he sweat drops of blood in the Garden only, yet he never was Fully out of that Agony till he gave up the Ghost;
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for a little before his Death, he cried out, My God, my God, why hast thou forsaken me? Now if his Sufferings were Universal;
for a little before his Death, he cried out, My God, my God, why hast thou forsaken me? Now if his Sufferings were Universal;
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Extream, and Lingering, then surely his Travel was a sore Travel in regard of his Body. Secondly:
Extreme, and Lingering, then surely his Travel was a soar Travel in regard of his Body. Secondly:
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As for his Soul. His Travel was a sore Travel, in regard of that, his Travel was a Soul-Travel.
As for his Soul. His Travel was a soar Travel, in regard of that, his Travel was a Soul travel.
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It is here in special manner called, the Travel of his Soul;
It is Here in special manner called, the Travel of his Soul;
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the Soul, and Life, and Spirit of his Sufferings, was in the Sufferings of his Soul, there was the viol of the Wrath of God powred out, and there especially.
the Soul, and Life, and Spirit of his Sufferings, was in the Sufferings of his Soul, there was the violent of the Wrath of God poured out, and there especially.
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The Papists would perswade us that Christ did not suffer in his Soul:
The Papists would persuade us that christ did not suffer in his Soul:
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of the same mind also are the Socinians, and others (not a little their Friends fighting (though it may be ignorantly) with their Weapons and Arguments) who are risen amongst us. of the same mind also Are the socinians, and Others (not a little their Friends fighting (though it may be ignorantly) with their Weapons and Arguments) who Are risen among us.
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For the cleering therefore, of this profitable Truth (Christ suffering in his Soul) I shal deliver my self in these Four Propositions: 1. That Christ did truly suffer in his Soul. 2. That he did suffer in his Soul immediately. 3. That he did suffer,
For the clearing Therefore, of this profitable Truth (christ suffering in his Soul) I shall deliver my self in these Four Propositions: 1. That christ did truly suffer in his Soul. 2. That he did suffer in his Soul immediately. 3. That he did suffer,
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and encounter with the Wrath of God. 4. That he did suffer, and endure the very torments of Hel, in this Life.
and encounter with the Wrath of God. 4. That he did suffer, and endure the very torments of Hell, in this Life.
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Our Lord and Savior Christ, did truly suffer in his Soul;
Our Lord and Saviour christ, did truly suffer in his Soul;
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for it pleased the Father to bruise him, and hath put him to grief, Isa. 53.10.
for it pleased the Father to bruise him, and hath put him to grief, Isaiah 53.10.
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And saith Christ himself, My Soul is heavy unto Death;
And Says christ himself, My Soul is heavy unto Death;
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he was in a great Agony, Luk, 22. insomuch as he sweat drops of Blood, verse 42. Now an Agony signifies the sorrows of Combater• entring the Lif•s with the sence of their utmost dangers of Life.
he was in a great Agony, Luk, 22. insomuch as he sweat drops of Blood, verse 42. Now an Agony signifies the sorrows of Combater• entering the Lif•s with the sense of their utmost dangers of Life.
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Matthew tels us, that he began to be very sorrowful; Matthew tells us, that he began to be very sorrowful;
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NONLATINALPHABET, to be berounded, or besieged with Sorrow: Chap. 26.36, 37. My Soul (saith Christ) is exceeding sorrowful, even unto death. Mark tels us, that he was sore amazed; amazement notes an universal Cessation of the Faculties of the Soul, from their several Functions;
, to be berounded, or besieged with Sorrow: Chap. 26.36, 37. My Soul (Says christ) is exceeding sorrowful, even unto death. Mark tells us, that he was soar amazed; amazement notes an universal Cessation of the Faculties of the Soul, from their several Functions;
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he was afraid, and he was sore afraid:
he was afraid, and he was soar afraid:
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the Apostle saies, that he was heard (Heb. 5.) in the thing that he feared, ver. 7. The word NONLATINALPHABET here used, doth somtimes signifie Reverence, or Piety:
the Apostle Says, that he was herd (Hebrew 5.) in the thing that he feared, ver. 7. The word Here used, does sometimes signify reverence, or Piety:
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but so it cannot be taken in this place; for it's said, he was delivered, or heard, NONLATINALPHABET, from his Fear.
but so it cannot be taken in this place; for it's said, he was Delivered, or herd,, from his fear.
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But Amazement is more than Fear. And Mark tels us, that he began to be sore amazed, Chap. 14.33.
But Amazement is more than fear. And Mark tells us, that he began to be soar amazed, Chap. 14.33.
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Yea, he was not only amazed, but he was very heavy; and he began to be very heavy, so we read it:
Yea, he was not only amazed, but he was very heavy; and he began to be very heavy, so we read it:
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but the English word is too short, NONLATINALPHABET, he began to be so affected with evil, as that he was as it were, disabled for the minding of any thing else:
but the English word is too short,, he began to be so affected with evil, as that he was as it were, disabled for the minding of any thing Else:
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the word is compounded of a privative, and NONLATINALPHABET, People; as if he began to be out of the Body:
the word is compounded of a privative, and, People; as if he began to be out of the Body:
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it's the same word that is used in Phil. 2.26. And was full of heaviness. Now if our Lord and Savior Christ was thus sorrowful, and exceeding sorrowful; amazed, and sore amazed; it's the same word that is used in Philip 2.26. And was full of heaviness. Now if our Lord and Saviour christ was thus sorrowful, and exceeding sorrowful; amazed, and soar amazed;
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heavy, and his Soul heavy even unto death;
heavy, and his Soul heavy even unto death;
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then surely, he did truly suffer in his Soul. But it may be that Crellius, and the Socinians, with their Friends, wil tel us, that his Soul suffered only by way of Sympathy, and fellow-feeling with his Body: Therefore,
then surely, he did truly suffer in his Soul. But it may be that Crellius, and the socinians, with their Friends, will tell us, that his Soul suffered only by Way of sympathy, and fellow-feeling with his Body: Therefore,
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I ad in the Second place, That as he did truly suffer in his Soul;
I and in the Second place, That as he did truly suffer in his Soul;
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so he did suffer in his Soul immediately: for look where the Disobedience of the First Adam began, there the Obedience of the Second Adam did begin also:
so he did suffer in his Soul immediately: for look where the Disobedience of the First Adam began, there the obedience of the Second Adam did begin also:
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Now the Disobedience of the First Adam, was not only in his Body, in eating with his mouth, the forbidden Fruit;
Now the Disobedience of the First Adam, was not only in his Body, in eating with his Mouth, the forbidden Fruit;
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but in his Soul likewise, and he did eat with his Body, because he did affect with his Soul to be like God:
but in his Soul likewise, and he did eat with his Body, Because he did affect with his Soul to be like God:
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there did his sin begin, viz. in the Pride and Unbelief of his heart;
there did his since begin, viz. in the Pride and Unbelief of his heart;
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and therefore the Obedience of the Second Adam was not only to be performed with his Body,
and Therefore the obedience of the Second Adam was not only to be performed with his Body,
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but with his Soul, and to begin there:
but with his Soul, and to begin there:
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the Soul is not properly said to suffer, when the Body suffers, and by way of sympathy;
the Soul is not properly said to suffer, when the Body suffers, and by Way of Sympathy;
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but when a grief is taken, or an affliction, which doth first arrest the mind and heart of men.
but when a grief is taken, or an affliction, which does First arrest the mind and heart of men.
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Now Christ did truly suffer in his Soul;
Now christ did truly suffer in his Soul;
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for as his active Obedience was Spiritual in his Soul, as wel as Corporal in his Body;
for as his active obedience was Spiritual in his Soul, as well as Corporal in his Body;
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so was, and ought to be, his passive also:
so was, and ought to be, his passive also:
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and if Christs Sorrow did not begin in his Soul, why is it said, that he troubled himself? John 11.33. When he saw her weeping, and the Jews weeping, he groaned in the Spirit, and was troubled;
and if Christ Sorrow did not begin in his Soul, why is it said, that he troubled himself? John 11.33. When he saw her weeping, and the jews weeping, he groaned in the Spirit, and was troubled;
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but according to the Original, and your Margent, he troubled himself; Why so, but because this trouble of his did begin from within? and upon this account he did sweat drops of Blood, but according to the Original, and your Margin, he troubled himself; Why so, but Because this trouble of his did begin from within? and upon this account he did sweat drops of Blood,
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when his Body was in good health, and free from every sickness:
when his Body was in good health, and free from every sickness:
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the Body wil not sweat, but when Nature is oppressed, when it's under some outward burden, then it sweats:
the Body will not sweat, but when Nature is oppressed, when it's under Some outward burden, then it sweats:
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Christ was under no outward burden of Disease;
christ was under no outward burden of Disease;
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only death was now approaching, the fear of which alone, simply considered, could not make him sweat drops of Blood;
only death was now approaching, the Fear of which alone, simply considered, could not make him sweat drops of Blood;
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for saies he, I have a Baptism to be baptized with, and how am I streightened till it be accomplished.
for Says he, I have a Baptism to be baptised with, and how am I straightened till it be accomplished.
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Surely there was some other evil, the apprehension whereof, did immediately fal upon his Soul, which did run, Surely there was Some other evil, the apprehension whereof, did immediately fall upon his Soul, which did run,
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and flow over into his Body. Christ did suffer in his Soul immediately: That's the Second Proposition.
and flow over into his Body. christ did suffer in his Soul immediately: That's the Second Proposition.
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As Christ did suffer in his Soul immediately, so he did suffer, and conflict with the Wrath of God: I do not say, that the Father was wroth,
As christ did suffer in his Soul immediately, so he did suffer, and conflict with the Wrath of God: I do not say, that the Father was wroth,
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or angry with his Person; some do here distinguish of the wrath of God;
or angry with his Person; Some do Here distinguish of the wrath of God;
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somtimes it is taken for the hatred of Persons, so the Reprobates are called Vessels of Wrath, Rom. 9.22. Somtimes it is taken for the execution of Corrective Justice;
sometimes it is taken for the hatred of Persons, so the Reprobates Are called Vessels of Wrath, Rom. 9.22. Sometimes it is taken for the execution of Corrective justice;
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so God is said to be wroth with his own People, Deut. 4.21. Somtimes it's taken for the execution of Vindicative Justice, and in this sense (say they) God is said to be wroth with Christ.
so God is said to be wroth with his own People, Deuteronomy 4.21. Sometimes it's taken for the execution of Vindicative justice, and in this sense (say they) God is said to be wroth with christ.
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But I rather chuse to say that Christ is considered two waies. 1. Either in regard of his own Person;
But I rather choose to say that christ is considered two ways. 1. Either in regard of his own Person;
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There was a Curse in his Death, but the Curse was taken out of the death of Martyrs.
There was a Curse in his Death, but the Curse was taken out of the death of Martyrs.
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or as he did stand for us, being our Surety. 2. There is a difference between the affection of Gods Wrath, and the Dispensation of it.
or as he did stand for us, being our Surety. 2. There is a difference between the affection of God's Wrath, and the Dispensation of it.
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Now Christ standing for us, and in our room, and stead, did suffer and conflict with the Wrath of God:
Now christ standing for us, and in our room, and stead, did suffer and conflict with the Wrath of God:
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that is the Vindicative Dispensation of it:
that is the Vindicative Dispensation of it:
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for he was made a Curse for us, and a Curse is a Vindicative Dispensation of Wrath. It may be the Socinians, and their Friends, wil say that he was made a Curse for us,
for he was made a Curse for us, and a Curse is a Vindicative Dispensation of Wrath. It may be the socinians, and their Friends, will say that he was made a Curse for us,
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because he died that cursed Death on the Cross for our good:
Because he died that cursed Death on the Cross for our good:
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but if ye look into the words, ye shal find that he was made a Curse for us,
but if you look into the words, you shall find that he was made a Curse for us,
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so as that there was a Translation of the Curse from us unto him, which Curse was due for our Sin;
so as that there was a translation of the Curse from us unto him, which Curse was due for our since;
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for saies rhe Apostle, Gal. 3.13.
for Says rhe Apostle, Gal. 3.13.
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Christ hath redeemed us from the Curse of the Law, being made a Curse for us, christ hath redeemed us from the Curse of the Law, being made a Curse for us,
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as it is written, Cursed is every one that hangeth on a Tree: as it is written, Cursed is every one that hangs on a Tree:
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for it is written again, verse 10. Cursed is every one that continueth not in all things that are written the Book of the Law to do them, verse 10. Which Curse, saith the Apostle, Christ is made for us, we being thereby redeemed from it, verse 13. Now is it possible that Christ should thus be made a Curse for us,
for it is written again, verse 10. Cursed is every one that Continueth not in all things that Are written the Book of the Law to do them, verse 10. Which Curse, Says the Apostle, christ is made for us, we being thereby redeemed from it, verse 13. Now is it possible that christ should thus be made a Curse for us,
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but he must suffer, and conflict with the Wrath of God, which was due to us? and if he were smitten of the Father,
but he must suffer, and conflict with the Wrath of God, which was due to us? and if he were smitten of the Father,
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then did he bear the Dispensation of the Fathers Wrath, and Anger.
then did he bear the Dispensation of the Father's Wrath, and Anger.
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Now it is said expresly in Isaiah 53. It pleased the Father to bruise him, verse 10. He was smitten of God, and afflicted, verse 4.
Now it is said expressly in Isaiah 53. It pleased the Father to bruise him, verse 10. He was smitten of God, and afflicted, verse 4.
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As our Lord and Savior Christ did suffer, and conflict with the Wrath of God, so he did endure the torments of Hell, whilst he was in this Life:
As our Lord and Saviour christ did suffer, and conflict with the Wrath of God, so he did endure the torments of Hell, while he was in this Life:
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I do not say with the Papists, that he descended into Hell, after his death; nor that whilst he lived here, he was damned for us, that were Blasphemy; I do not say with the Papists, that he descended into Hell, After his death; nor that while he lived Here, he was damned for us, that were Blasphemy;
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for a man is said to be damned, that doth for ever bear the weight of his own sins:
for a man is said to be damned, that does for ever bear the weight of his own Sins:
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nor do I say, that Christ did bear al that misery of Hel, which we should have born,
nor do I say, that christ did bear all that misery of Hell, which we should have born,
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and which the Reprobates do, and shal bear in Hel, for they lie blaspheming, and despairing:
and which the Reprobates do, and shall bear in Hell, for they lie blaspheming, and despairing:
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But though Christ was in a great Agony, yet he did not despair; for said he, My God, my God;
But though christ was in a great Agony, yet he did not despair; for said he, My God, my God;
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Now when this fals upon man, he despairs, and blasphemes, and lies under the Wrath of God for ever:
Now when this falls upon man, he despairs, and blasphemes, and lies under the Wrath of God for ever:
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and though God did forsake him, yet that was not in regard of Ʋnion, as it is with the damned in Hel,
and though God did forsake him, yet that was not in regard of Ʋnion, as it is with the damned in Hell,
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but only in regard of Vision; yet he did endure, and suffer for us, the very torments, and misery of Hel:
but only in regard of Vision; yet he did endure, and suffer for us, the very torments, and misery of Hell:
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for there are two things concurrent to the misery of Hel; the punishment of loss, and the punishment of Sence:
for there Are two things concurrent to the misery of Hell; the punishment of loss, and the punishment of Sense:
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now both these did our Savior bear whilst he was in this Travel. The punishment of Loss:
now both these did our Saviour bear while he was in this Travel. The punishment of Loss:
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for he did lose, and was for a time suspended from that sweet and comfortable Vision and Fruition of God,
for he did loose, and was for a time suspended from that sweet and comfortable Vision and Fruition of God,
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therefore he cried out, My God, my God, why hast thou forsaken me? which cannot be understood of his outward Afflictions,
Therefore he cried out, My God, my God, why hast thou forsaken me? which cannot be understood of his outward Afflictions,
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as being left to the violence of men, for saies Paul, 2 Cor. 4.9. We are persecuted, but not forsaken:
as being left to the violence of men, for Says Paul, 2 Cor. 4.9. We Are persecuted, but not forsaken:
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they were left to the violence of men, and persecutors, yet they were not forsaken; and therefore when Christ saith, Why hast thou forsaken me? he doth not mean,
they were left to the violence of men, and persecutors, yet they were not forsaken; and Therefore when christ Says, Why hast thou forsaken me? he does not mean,
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so as to be left to the Persecution of men; for thus saies the Apostle, We may be, and yet not forsaken.
so as to be left to the Persecution of men; for thus Says the Apostle, We may be, and yet not forsaken.
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And as he did bear the punishment of Loss, so of Sense also, for he sweat drops of blood; not Blood only,
And as he did bear the punishment of Loss, so of Sense also, for he sweat drops of blood; not Blood only,
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but drops of Blood, nor a few drops only, but many, insomuch as they fel to the ground in so great a quantity as ran through his Cloathes (as some conceive) to the ground.
but drops of Blood, nor a few drops only, but many, insomuch as they fell to the ground in so great a quantity as ran through his Clothes (as Some conceive) to the ground.
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Now can we imagine that he should be in this Agony, sweating these drops of Blood, heavy in his Soul unto death,
Now can we imagine that he should be in this Agony, sweating these drops of Blood, heavy in his Soul unto death,
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and to sore amazement, crying out, My God, my God, why hast thou forsaken me, only from the fear of death? what was our Savior more afraid of death,
and to soar amazement, crying out, My God, my God, why hast thou forsaken me, only from the Fear of death? what was our Saviour more afraid of death,
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than the Martyrs? They went triumphing, and some of them singing to their more cru•l death,
than the Martyrs? They went triumphing, and Some of them singing to their more cru•l death,
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and clapped their hands in their flames;
and clapped their hands in their flames;
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had they more Courage, Faith, or Resolution, than our Savior? If it were only a Corporal Death ▪ that Christ thus feared,
had they more Courage, Faith, or Resolution, than our Saviour? If it were only a Corporal Death ▪ that christ thus feared,
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then they should suffer with more boldness and courage than our Savior:
then they should suffer with more boldness and courage than our Saviour:
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but come, saies Gerard, and I wil tel you what is the Reason that our Savior was thus afraid, and they so bold:
but come, Says Gerard, and I will tell you what is the Reason that our Saviour was thus afraid, and they so bold:
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Our Savior, saith he, drunk of the Brook in the way; but their drink was sweetened with his Death;
Our Saviour, Says he, drunk of the Brook in the Way; but their drink was sweetened with his Death;
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Christ did conflict with Sin, Satan, Death, and Hel; Enemies whose force was never broken before:
christ did conflict with since, Satan, Death, and Hell; Enemies whose force was never broken before:
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but the Martyrs only grappled with death; a broken Troop of Sorrows, that rallied again, but was broken, and overcome before:
but the Martyrs only grappled with death; a broken Troop of Sorrows, that rallied again, but was broken, and overcome before:
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Christ did not only conflict with a temporal, but Eternal Death; but the Martyrs knew that they were free from eternal Death; Christ bare al their sins: christ did not only conflict with a temporal, but Eternal Death; but the Martyrs knew that they were free from Eternal Death; christ bore all their Sins:
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But when they came to suffer, the sting of Death (which is sin) was taken out,
But when they Come to suffer, the sting of Death (which is since) was taken out,
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and upon this account, one of the Martyrs said, when he came to suffer, Christ grieved at his Death, that I might rejoyce in mine;
and upon this account, one of the Martyrs said, when he Come to suffer, christ grieved At his Death, that I might rejoice in mine;
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he had my sin on him, and I have his Righteousness, and Merits on me. he had my since on him, and I have his Righteousness, and Merits on me.
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Yea, he did then endure the torments of Hel in his sufferings, that by our sufferings we might go to Heaven.
Yea, he did then endure the torments of Hell in his sufferings, that by our sufferings we might go to Heaven.
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But is it possible that one may endure the very torments of Hell in this Life? Yes:But is it possible that one may endure the very torments of Hell in this Life? Yes:
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For as a man may have a tast of Heaven before he come there, so possibly a man may have a tast of Hell even in this Life also.
For as a man may have a taste of Heaven before he come there, so possibly a man may have a taste of Hell even in this Life also.
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The Wrath of God in Scripture, is compared to, and called Fire, Psal. 84.46.
The Wrath of God in Scripture, is compared to, and called Fire, Psalm 84.46.
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And if ye look into the Parable of Dives and Lazarus, ye shal find that Dives cries out to Abraham, to send one with a drop of water to cool his Tongue.
And if you look into the Parable of Dives and Lazarus, you shall find that Dives cries out to Abraham, to send one with a drop of water to cool his Tongue.
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Why but saies Austin, the body of Dives is not yet in Hel;
Why but Says Austin, the body of Dives is not yet in Hell;
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what fire therefore is this, that doth so torment him? to which he answers, Quali• lingua talis flamma; as the Eyes, wherewith he sees Abraham afar off, such is the Fire;
what fire Therefore is this, that does so torment him? to which he answers, Quali• lingua Talis Flamma; as the Eyes, wherewith he sees Abraham afar off, such is the Fire;
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and as his Tongue, such is the Fire that he is tormented in, the fire of the Wrath of God:
and as his Tongue, such is the Fire that he is tormented in, the fire of the Wrath of God:
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this Fire of Gods Wrath, was our dear Savior scorched with, whilst he was in his Travel:
this Fire of God's Wrath, was our dear Saviour scorched with, while he was in his Travel:
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For (by way of Reason, and Argument, whereby the former Propositions also, shal be the more fully proved) if Christ did bear our Griefs,
For (by Way of Reason, and Argument, whereby the former Propositions also, shall be the more Fully proved) if christ did bear our Griefs,
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then whatever miseries were inflicted upon us, and our Nature, by vertue of the Threatening it self, under which we were, those Christ did bear, and endure for us.
then whatever misery's were inflicted upon us, and our Nature, by virtue of the Threatening it self, under which we were, those christ did bear, and endure for us.
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But he did bear our Griefs, I do not say that he did bear, and endure al that we should have done.
But he did bear our Griefs, I do not say that he did bear, and endure all that we should have done.
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Whatever misery or punishment we should have born, or the Reprobates do, or shal bear in Hel, doth either proceed from the Threatening it self as the proper effect thereof;
Whatever misery or punishment we should have born, or the Reprobates do, or shall bear in Hell, does either proceed from the Threatening it self as the proper Effect thereof;
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or it doth proceed from the disposition and condition of the Person whom the execution of the Threatening doth fal upon:
or it does proceed from the disposition and condition of the Person whom the execution of the Threatening does fall upon:
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the threatening it self doth produce death, The day that thou eatest thereof, thou shalt die the death.
the threatening it self does produce death, The day that thou Eatest thereof, thou shalt die the death.
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Therefore death, evil, and the Wrath of God for sin, doth proceed from the Threatening it self.
Therefore death, evil, and the Wrath of God for since, does proceed from the Threatening it self.
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yet despair, and eternal blasphemy, is not the punishment of the Threatening it self, proceeding from the Threat in it self considered,
yet despair, and Eternal blasphemy, is not the punishment of the Threatening it self, proceeding from the Threat in it self considered,
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but proceeds from the disposition of Man, upon whom the execution of the Curse fals: for no sin comes from Gods Threatening in it self considered.
but proceeds from the disposition of Man, upon whom the execution of the Curse falls: for no since comes from God's Threatening in it self considered.
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Punishment properly, is satisfaction for injury done, but sin is a continuing of the injury: Despair, Blasphemy, and death in sin is an action, the action of man;
Punishment properly, is satisfaction for injury done, but since is a Continuing of the injury: Despair, Blasphemy, and death in since is an actium, the actium of man;
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but punishment is the passion and suffering of man:
but punishment is the passion and suffering of man:
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so that death in sin, despair, and blasphemy, are not of the essence of the Punishment threatened;
so that death in since, despair, and blasphemy, Are not of the essence of the Punishment threatened;
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but the wrath of God, death, and Gods withdrawing of himself from man, are of the essence of the Punishment, proceeding from the Threatening in it self considered.
but the wrath of God, death, and God's withdrawing of himself from man, Are of the essence of the Punishment, proceeding from the Threatening in it self considered.
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Now look what the Threatening in it self doth produce, that Christ suffered for us, but it wil not therefore follow, that he should despair, blaspheme, or die in sin,
Now look what the Threatening in it self does produce, that christ suffered for us, but it will not Therefore follow, that he should despair, Blaspheme, or die in since,
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because these do proceed from the condition, and disposition of our Persons, that the Curse of the Threatning fals upon:
Because these do proceed from the condition, and disposition of our Persons, that the Curse of the Threatening falls upon:
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as ye see it is with the beams of the Sun; if they fal on Wax, they soften that;
as you see it is with the beams of the Sun; if they fall on Wax, they soften that;
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but if they fal on the Clay, they harden that:
but if they fall on the Clay, they harden that:
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So the wrath of God, and his withdrawance falling upon us, there doth ensue, despair, blasphemy, and dying in sin;
So the wrath of God, and his withdrawance falling upon us, there does ensue, despair, blasphemy, and dying in since;
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but falling on Christ, it is not so; Why? because these do not proceed from the threatning in it self considered.
but falling on christ, it is not so; Why? Because these do not proceed from the threatening in it self considered.
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Now, I say, look what we should have born as due to us from the threatening it self, that Christ did bear for us:
Now, I say, look what we should have born as due to us from the threatening it self, that christ did bear for us:
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For saith the Prophet Isaiah, chap. 53. He hath born our Griefs;
For Says the Prophet Isaiah, chap. 53. He hath born our Griefs;
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that is, those griefs that were due to us from the threatening in it self considered.
that is, those griefs that were due to us from the threatening in it self considered.
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But if we had perished, and gone to Hel our selves, we should have suffered in our Souls,
But if we had perished, and gone to Hell our selves, we should have suffered in our Souls,
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and in our Souls immediately, the wrath of God, and the very torments of Hel, upon the account of the Threatning:
and in our Souls immediately, the wrath of God, and the very torments of Hell, upon the account of the Threatening:
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and therefore al these things did Christ suffer for us. Arg. 2. Look what Christ delivered us from, that he endured for us;
and Therefore all these things did christ suffer for us. Argument 2. Look what christ Delivered us from, that he endured for us;
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for he delivered us by suffering, he delivered us from death, and he endured that; he delivered us from Satan, and his Temptations, therefore he endured them;
for he Delivered us by suffering, he Delivered us from death, and he endured that; he Delivered us from Satan, and his Temptations, Therefore he endured them;
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he delivered us from the Law, therefore he was made under the Law; he delivered us from sin, and he bare our sin;
he Delivered us from the Law, Therefore he was made under the Law; he Delivered us from since, and he bore our since;
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1436
he delivered us from the wrath of God, therefore he did conflict with that; and from the torments of Hel, therefore he did suffer them.
he Delivered us from the wrath of God, Therefore he did conflict with that; and from the torments of Hell, Therefore he did suffer them.
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Arg. 3. Our Lord and Savior Christ, did establish the Law by his Death.Argument 3. Our Lord and Saviour christ, did establish the Law by his Death.
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So saies the Apostle (speaking of Christs death in his being made a propitiation for sin) We do establish the Law, Rom. 3.31.
So Says the Apostle (speaking of Christ death in his being made a propitiation for since) We do establish the Law, Rom. 3.31.
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1439
Look therefore, whatever the Law did require of us, for whom he died, that hath Christ done,
Look Therefore, whatever the Law did require of us, for whom he died, that hath christ done,
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1440
and performed, and suffered for us; but according to the Law, we were to suffer in our Souls, and that immediately,
and performed, and suffered for us; but according to the Law, we were to suffer in our Souls, and that immediately,
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1441
yea, the wrath of God, with the torments of Hel, and therefore herein: and thus hath Christ suffered for us.
yea, the wrath of God, with the torments of Hell, and Therefore herein: and thus hath christ suffered for us.
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1442
Either Christ hath suffered the Wrath, and Justice of God for the Elect, denounced against sin, Gen. 2.17.
Either christ hath suffered the Wrath, and justice of God for the Elect, denounced against since, Gen. 2.17.
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Or God doth dispense with the execution thereof; Or the Elect are stil to suffer it:
Or God does dispense with the execution thereof; Or the Elect Are still to suffer it:
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1444
But the Elect are not stil to suffer it, and God doth not, wil not, cannot by his ordinate Power, dispense with the execution of it,
But the Elect Are not still to suffer it, and God does not, will not, cannot by his ordinate Power, dispense with the execution of it,
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and therefore Christ hath suffered it for them:
and Therefore christ hath suffered it for them:
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but the execution of that Law, did extend to the Wrath of God, and Torments of Hel, upon Soul and Body;
but the execution of that Law, did extend to the Wrath of God, and Torments of Hell, upon Soul and Body;
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Certainly therefore, our Lord and Savior Christ, hath not only suffered in his Body, but in his Soul too, and that immediately.
Certainly Therefore, our Lord and Saviour christ, hath not only suffered in his Body, but in his Soul too, and that immediately.
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Neither can the strength of these Arguments and Reasons, be waved, by saying, That Christ did,
Neither can the strength of these Arguments and Reasons, be waved, by saying, That christ did,
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1449
or might satisfie the Law, by enduring somwhat equivolent to the punishment due, according to the Letter of it. For
or might satisfy the Law, by enduring somewhat Equivalent to the punishment due, according to the letter of it. For
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1450
The Law is not satisfied, unless the thing be paid, or endured in the kind, which the Law doth require,
The Law is not satisfied, unless the thing be paid, or endured in the kind, which the Law does require,
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1451
although somthing be paid, or endured, which is equivalent to the dammage made by the trespass;
although something be paid, or endured, which is equivalent to the damage made by the trespass;
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1452
As in case (the Law requiring an Eye for an Eye, and a Tooth for a Tooth) that a Jew did strike out his Brothers Tooth,
As in case (the Law requiring an Eye for an Eye, and a Tooth for a Tooth) that a Jew did strike out his Brother's Tooth,
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1453
and the Judg did order that his Eye should be put out for it;
and the Judge did order that his Eye should be put out for it;
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1454
though the Eye be equivalent to a Tooth, yet the Law should not be satisfied with that Judgment:
though the Eye be equivalent to a Tooth, yet the Law should not be satisfied with that Judgement:
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1455
and in case that a man stole an Ox from another, five Oxen being to be restored by the Law,
and in case that a man stole an Ox from Another, five Oxen being to be restored by the Law,
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1456
if the Judg had given the wronged person one Ox, every way as good as his own,
if the Judge had given the wronged person one Ox, every Way as good as his own,
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yet the Law should not have been satisfied: So that an equivalent may be paid or endured, yet the Law not satisfied.
yet the Law should not have been satisfied: So that an equivalent may be paid or endured, yet the Law not satisfied.
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yet he had many pains and pangs al along, whilst he lived:
yet he had many pains and pangs all along, while he lived:
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1458
The punishment which the Law (The day that thou eatest thereof thou shalt die the death) doth threaten, is death,
The punishment which the Law (The day that thou Eatest thereof thou shalt die the death) does threaten, is death,
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and the Wrath of God, paena sensus, et paena damni.
and the Wrath of God, paena sensus, et paena damn.
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Now those that oppose the Truth in hand, say that Christ did not bear the Wrath of God,
Now those that oppose the Truth in hand, say that christ did not bear the Wrath of God,
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nor was forsaken by God, as to his Soul:
nor was forsaken by God, as to his Soul:
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And is an outward forsaking, being left to the malice of men, equivalent to the Wrath of God.
And is an outward forsaking, being left to the malice of men, equivalent to the Wrath of God.
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Either Christ did bear the Wrath of God, or not; either he did endure the punishment of loss and sence upon his Soul and Body, or not;
Either christ did bear the Wrath of God, or not; either he did endure the punishment of loss and sense upon his Soul and Body, or not;
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if he did, then he did endure the same punishment in kind, that we should have done;
if he did, then he did endure the same punishment in kind, that we should have done;
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if he did not, but somwhat equivalent, then there is some evil that is equivalent to the Wrath of God:
if he did not, but somewhat equivalent, then there is Some evil that is equivalent to the Wrath of God:
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1466
But there is no evil equivalent to the Wrath of God, surely therfore he did endure our punishment in kind,
But there is no evil equivalent to the Wrath of God, surely Therefore he did endure our punishment in kind,
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1467
even the Wrath of God, and the torments of Hel for us: so far as they were due to us by the Threatning in it self considered.
even the Wrath of God, and the torments of Hell for us: so Far as they were due to us by the Threatening in it self considered.
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And if Christ have thus suffered for us, both in his Soul and body, then his Travel was a sore Travel. But, Secondly:
And if christ have thus suffered for us, both in his Soul and body, then his Travel was a soar Travel. But, Secondly:
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1469
As the Travel of Christ, was a sore Travel; so it was a long and tedious Travel;
As the Travel of christ, was a soar Travel; so it was a long and tedious Travel;
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1470
he was in the pains of this Travel from his Cradle, to the last breath of his Cross;
he was in the pains of this Travel from his Cradle, to the last breath of his Cross;
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not only in his Death, but in his Life al along:
not only in his Death, but in his Life all along:
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Upon which account, Matthew doth apply those words of the Prophet Isaiah, Surely he hath born our griefs,
Upon which account, Matthew does apply those words of the Prophet Isaiah, Surely he hath born our griefs,
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and carried our sins unto what Christ did, and suffered in his Life; for saith the Gospel of Matthew, Chap. 8.16.and carried our Sins unto what christ did, and suffered in his Life; for Says the Gospel of Matthew, Chap. 8.16.
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When evening was come, they brought unto him, many that were possessed with Devils, and he cast out the spirits with his Word, When evening was come, they brought unto him, many that were possessed with Devils, and he cast out the spirits with his Word,
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and healed all that were sick: Mark tels us, that all the City was gathered together at the door, Chap. 1.32.33.and healed all that were sick: Mark tells us, that all the city was gathered together At the door, Chap. 1.32.33.
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So that he did cure, and heal them with his own Trouble; according to that of John, 11.33. when Lazarus was dead, and he saw them weeping, he groaned, and he wept, and so he raised Lazarus: wel therefore, might the Evangelist apply that of Esai. to this occasion;
So that he did cure, and heal them with his own Trouble; according to that of John, 11.33. when Lazarus was dead, and he saw them weeping, he groaned, and he wept, and so he raised Lazarus: well Therefore, might the Evangelist apply that of Isaiah. to this occasion;
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for he took away the Diseases of the People by his own suffering with them, and cast out the Devils by his conflicting with them;
for he took away the Diseases of the People by his own suffering with them, and cast out the Devils by his conflicting with them;
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and so though he did not come into the extremity of this Travel, til the last,
and so though he did not come into the extremity of this Travel, till the last,
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once at his coming into Jerusalem, when he said, Thy House is left to thee desolate, those were his Prophetical Tears;
once At his coming into Jerusalem, when he said, Thy House is left to thee desolate, those were his Prophetical Tears;
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once at the last in his Agony, when he prayed with cries and tears, Heb. 5. those were his Priestly tears:
once At the last in his Agony, when he prayed with cries and tears, Hebrew 5. those were his Priestly tears:
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1484
his whol time was a weeping time, a sorrowful time;
his Whole time was a weeping time, a sorrowful time;
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and therefore the Apostle counts of his Sufferings from the time of his coming into the World, Heb. 10. 5. Wherefore, when he cometh into the World, he saith, Sacrifice and Offering thou would'st not,
and Therefore the Apostle counts of his Sufferings from the time of his coming into the World, Hebrew 10. 5. Wherefore, when he comes into the World, he Says, Sacrifice and Offering thou Wouldst not,
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but a Body hast thou prepared me. This Travel then, was a long, and tedious Travel. Thirdly.but a Body hast thou prepared me. This Travel then, was a long, and tedious Travel. Thirdly.
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As it was a long, and tedious Travel; so it was an helpless Travel;
As it was a long, and tedious Travel; so it was an helpless Travel;
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1488
helpless in regard of men, and they all forsook him, saith the Text. When a Woman is in Travel, Friends come,
helpless in regard of men, and they all forsook him, Says the Text. When a Woman is in Travel, Friends come,
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1489
and Midwife comes, and Helpers come:
and Midwife comes, and Helpers come:
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1490
But when Christ was in Travel, even his very Friends forsook him, yea, God himself did forsake him;
But when christ was in Travel, even his very Friends forsook him, yea, God himself did forsake him;
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no Friend, nor Midwife, nor Helper, but in this matter he trode the Wine-press of his Fathers Wrath alone.
no Friend, nor Midwife, nor Helper, but in this matter he trodden the Winepress of his Father's Wrath alone.
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O! what an hard Labor was here!
OH! what an hard Labour was Here!
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yet thus, thus in regard of his body, thus in regard of his Soul, Christ was in Travel for us.
yet thus, thus in regard of his body, thus in regard of his Soul, christ was in Travel for us.
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But suppose that Christ was in Travel, and thus in Travel for us, what then? But suppose that christ was in Travel, and thus in Travel for us, what then?
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Then it is our Duty to come in, and behold this hard and sore Labor.
Then it is our Duty to come in, and behold this hard and soar Labour.
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When Moses saw the Bush burning that was not consumed, he said, I wil stand stil, and behold this wonder.
When Moses saw the Bush burning that was not consumed, he said, I will stand still, and behold this wonder.
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But behold a greater wonder is here, Christ bearing our sins in the fire of the Wrath of God, and yet not consumed;
But behold a greater wonder is Here, christ bearing our Sins in the fire of the Wrath of God, and yet not consumed;
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shal we not then stand stil, and behold this wonder of Love? Hereby you see al the Attributes, and Divine Perfections of God in Conjunction, and meeting, as in their dwelling place:
shall we not then stand still, and behold this wonder of Love? Hereby you see all the Attributes, and Divine Perfections of God in Conjunction, and meeting, as in their Dwelling place:
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ye may see much of the Wisdom, Power, Justice, and Goodness of God, scattered up and down in the Creatures.
you may see much of the Wisdom, Power, justice, and goodness of God, scattered up and down in the Creatures.
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1500
There is an Honey in every Flower, which the Bee can find and discern:
There is an Honey in every Flower, which the Bee can find and discern:
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1501
but in the Hive, doth the several Honeys of the Creatures meet and dwel, that is the House thereof.
but in the Hive, does the several Honeys of the Creatures meet and dwell, that is the House thereof.
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1502
So there is a sweet tast of the several Attributes of God in al the Creatures;
So there is a sweet taste of the several Attributes of God in all the Creatures;
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but in Christ doth his fulness dwel bodily; and in his suffering you may see the Wisdom, Power, Justice,
but in christ does his fullness dwell bodily; and in his suffering you may see the Wisdom, Power, justice,
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1504
and Mercy of God in Conjunction, and so know God indeed;
and Mercy of God in Conjunction, and so know God indeed;
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1505
which knowledg was more worth to Paul, than al other Knowledges, for saith he, I desire to know nothing but Christ, and him crucified.
which knowledge was more worth to Paul, than all other Knowledges, for Says he, I desire to know nothing but christ, and him Crucified.
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1506
Hereby also, I mean by the consideration of this great, and sore Travel, you wil prize and value Christ more,
Hereby also, I mean by the consideration of this great, and soar Travel, you will prize and valve christ more,
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1507
and have your hearts drawn out with Love to him;
and have your hearts drawn out with Love to him;
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for shal I not prize him, that suffered the Wrath of God, and the torments of Hel for me? The more you see his Love to you, the more wil your hearts be inflamed with Love to him.
for shall I not prize him, that suffered the Wrath of God, and the torments of Hell for me? The more you see his Love to you, the more will your hearts be inflamed with Love to him.
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Now the greater his sufferings for you, do appear to you, the more you see his Love to you:
Now the greater his sufferings for you, do appear to you, the more you see his Love to you:
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1510
When I am lift up (saith he) I will draw all men after me; When I am lift up (Says he) I will draw all men After me;
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that is, when I am lift up on the Cross;
that is, when I am lift up on the Cross;
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he doth not say, when I am transfigured at Mount Tabor, I wil draw al to me;
he does not say, when I am transfigured At Mount Tabor, I will draw all to me;
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1513
yet there was a drawing glory, which made Peter say, It is good for us to be here.
yet there was a drawing glory, which made Peter say, It is good for us to be Here.
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1514
But his Love is the most drawing Object, and that was glorious in suffering. Thereby you wil learn to prize al your enjoyments;
But his Love is the most drawing Object, and that was glorious in suffering. Thereby you will Learn to prize all your enjoyments;
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for thus you wil see what they cost, what rate they are at in the Kings Book;
for thus you will see what they cost, what rate they Are At in the Kings Book;
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1516
there is no blessing or mercy which ye do enjoy, but was bought in by Christ;
there is no blessing or mercy which you do enjoy, but was bought in by christ;
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1517
he laid down his Life for you, and in him are you blessed with al Spiritual Blessings.
he laid down his Life for you, and in him Are you blessed with all Spiritual Blessings.
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But did Christ suffer such hard things for my enjoyments? O! what infinite cause have I then to prize them al!
But did christ suffer such hard things for my enjoyments? OH! what infinite cause have I then to prize them all!
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1519
Hereby also, you wil be made willing to suffer any thing for Christ, to become low and mean for him, to endure the reproach, anger,
Hereby also, you will be made willing to suffer any thing for christ, to become low and mean for him, to endure the reproach, anger,
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and wrath of men for him:
and wrath of men for him:
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For shal Christ suffer so hard a Labor for me in his Body, in his Soul? and shal not I suffer in my Estate,
For shall christ suffer so hard a Labour for me in his Body, in his Soul? and shall not I suffer in my Estate,
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and Name for him? Shal he suffer the Wrath of God for me? and shal not I be willing to suffer the wrath of man for him? Shal he endure the very torments of Hel for me? and shal not I be willing to suffer a little on Earth for him?
and Name for him? Shall he suffer the Wrath of God for me? and shall not I be willing to suffer the wrath of man for him? Shall he endure the very torments of Hell for me? and shall not I be willing to suffer a little on Earth for him?
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Thereby you wil be made unwilling to put him to a new Suffering for you:
Thereby you will be made unwilling to put him to a new Suffering for you:
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1524
those that fal away, and decline, do crucifie the Lord afresh (saith the Apostle) and put him to an open shame;
those that fall away, and decline, do crucify the Lord afresh (Says the Apostle) and put him to an open shame;
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1525
when Professors walk scandalously, they put Christ to an open shame, to a new Suffering.
when Professors walk scandalously, they put christ to an open shame, to a new Suffering.
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But is this true, That Christ hath suffered so great things for me, and shal he now suffer by me? what!
But is this true, That christ hath suffered so great things for me, and shall he now suffer by me? what!
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1527
hath he not suffered enough already? He hath suffered in his Body, in his Soul, the Wrath of God, the very Torments of Hel,
hath he not suffered enough already? He hath suffered in his Body, in his Soul, the Wrath of God, the very Torments of Hell,
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and is not this enough? God forbid that ever I should so walk, that Christ should yet suffer by me, who hath suffered such things for me.
and is not this enough? God forbid that ever I should so walk, that christ should yet suffer by me, who hath suffered such things for me.
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Hereby also, you shal be able to overcome your Temptations, Corruptions, and to be more fruitful and profitable, and gracious in your lives;
Hereby also, you shall be able to overcome your Temptations, Corruptions, and to be more fruitful and profitable, and gracious in your lives;
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here is the Shop of Vertues, Officina virtutum; whatever Grace, or Vertue you want, you may have in this Shop,
Here is the Shop of Virtues, Officina Virtues; whatever Grace, or Virtue you want, you may have in this Shop,
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if you wil come for it;
if you will come for it;
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Dost thou want hatred of sin? here you may see it in its own colors, and the reward thereof;
Dost thou want hatred of since? Here you may see it in its own colours, and the reward thereof;
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for if God spared not his own Son, but he endured the Wrath of God, and the very Torments of Hel, when sin was but imputed to him.
for if God spared not his own Son, but he endured the Wrath of God, and the very Torments of Hell, when since was but imputed to him.
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O! what an Hel, and flaming Fire shal those endure, who have sin of their own, and must bear it themselves!
OH! what an Hell, and flaming Fire shall those endure, who have since of their own, and must bear it themselves!
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And (saies Gerard ) would you see the Torments of Hel, the true punishment of sin? Ito ad Montem Calvariae, Go to Mount Calvary.
And (Says Gerard) would you see the Torments of Hell, the true punishment of since? Ito ad Montem Calvariae, Go to Mount Calvary.
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Or dost thou want Patience in thine Afflictions? behold the Travel of Christ, as a Lamb, he opened not his mouth before the Shearer.
Or dost thou want Patience in thine Afflictions? behold the Travel of christ, as a Lamb, he opened not his Mouth before the Shearer.
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Or dost thou want a tender, broken heart? truly his heart is hard indeed, which the sight of these breakings of Christ, wil not break.
Or dost thou want a tender, broken heart? truly his heart is hard indeed, which the sighed of these breakings of christ, will not break.
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Hereby also, you wil be engaged unto his Commandements, and Ordinances:
Hereby also, you will be engaged unto his commandments, and Ordinances:
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For what are the Ordinances, which now we enjoy, but the Representation of a Suffering Christ, whereby we hold forth the Lords Death til he come? What is al our Preaching,
For what Are the Ordinances, which now we enjoy, but the Representation of a Suffering christ, whereby we hold forth the lords Death till he come? What is all our Preaching,
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and your Hearing, but of Christ crucified? What is Baptism, Lords Supper, or any other Ordinances,
and your Hearing, but of christ Crucified? What is Baptism, lords Supper, or any other Ordinances,
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but that Bed wherein we have communion with a suffering Christ? and shal Christ suffer such bitter things for us in his Soul,
but that Bed wherein we have communion with a suffering christ? and shall christ suffer such bitter things for us in his Soul,
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and Body? and shal we throw up those Ordinances, whereby we are to have Communion with him in these Sufferings? God forbid.
and Body? and shall we throw up those Ordinances, whereby we Are to have Communion with him in these Sufferings? God forbid.
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And hereby also, you that are of a fearful heart, may fully conclude the willingness of God to save Sinners:
And hereby also, you that Are of a fearful heart, may Fully conclude the willingness of God to save Sinners:
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For if God the Father had not been very willing, he would never have put his own only Son to so great a Suffering for their Salvation:
For if God the Father had not been very willing, he would never have put his own only Son to so great a Suffering for their Salvation:
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What can be more abhorrent from the heart of a tender Father, than to put his own, only,
What can be more abhorrent from the heart of a tender Father, than to put his own, only,
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1565
Christ travelling in the greatness of his Love for poor sinners, travelling under the Wrath of God, his Father,
christ traveling in the greatness of his Love for poor Sinners, traveling under the Wrath of God, his Father,
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and obedient Son, unto Death? it goes to the heart of a tender Father, to see his Child die (I will not see the death of the Child said Hagar) and she sate down over against him,
and obedient Son, unto Death? it Goes to the heart of a tender Father, to see his Child die (I will not see the death of the Child said Hagar) and she sat down over against him,
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and lift up her voyce, and wept ) but to lay his own hands upon him, in reference to his Death, this is a grief beyond al expression: and lift up her voice, and wept) but to lay his own hands upon him, in Referente to his Death, this is a grief beyond all expression:
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yet this did God the Father do, for he bruised his Son, he put him to grief, he smote him,
yet this did God the Father do, for he Bruised his Son, he put him to grief, he smote him,
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1549
and he laid on him the iniquities of us al. Surely, if God the Father had not been infinitely willing to save Sinners, he would never have done a thing so contrary to him:
and he laid on him the iniquities of us all Surely, if God the Father had not been infinitely willing to save Sinners, he would never have done a thing so contrary to him:
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and if Christ himself were not willing, he would never have suffered such hard things for their Salvation.
and if christ himself were not willing, he would never have suffered such hard things for their Salvation.
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1551
What is not a Woman willing to do for that Child, whom she hath had a sore Travel for? Now Christs Travel was a sore Travel;
What is not a Woman willing to do for that Child, whom she hath had a soar Travel for? Now Christ Travel was a soar Travel;
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1552
surely therefore, he is infinitely willing to save sinners, and if God the Father be willing,
surely Therefore, he is infinitely willing to save Sinners, and if God the Father be willing,
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1553
and Christ be willing, then why should not every poor, doubting, drooping Soul say, Lord, I beleeve, help thou mine unbelief;
and christ be willing, then why should not every poor, doubting, drooping Soul say, Lord, I believe, help thou mine unbelief;
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I once doubted of thy Love, because I doubted of thy willingness to save such as I am,
I once doubted of thy Love, Because I doubted of thy willingness to save such as I am,
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1555
yea, often have I put an If upon thy willingness, saying with the Leper, Lord, if thou wilt, thou canst make me clean.
yea, often have I put an If upon thy willingness, saying with the Leper, Lord, if thou wilt, thou Canst make me clean.
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But now I see thou art willing to save sinners; why should I then doubt again?
But now I see thou art willing to save Sinners; why should I then doubt again?
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And upon this account, al poor sinners may be encouraged to come to Christ;
And upon this account, all poor Sinners may be encouraged to come to christ;
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for if Christ did come down from Heaven for you, wil he refuse you when you come to him? If he have suffered such hard and bitter things for sinners, do ye think he wil cast them away that do come to him? surely he wil not.
for if christ did come down from Heaven for you, will he refuse you when you come to him? If he have suffered such hard and bitter things for Sinners, do you think he will cast them away that do come to him? surely he will not.
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O! what great encouragement doth this Doctrine proclaim unto al poor, and great sinners, for to come to Christ.
OH! what great encouragement does this Doctrine proclaim unto all poor, and great Sinners, for to come to christ.
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And hereby also, your Faith may be established, and your Hearts comforted, and setled, when you have come to Christ;
And hereby also, your Faith may be established, and your Hearts comforted, and settled, when you have come to christ;
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for the more fully the suffering of Christ (which is the Object of your Faith) is spread before your Eyes, the more wil your Faith be raised and established:
for the more Fully the suffering of christ (which is the Object of your Faith) is spread before your Eyes, the more will your Faith be raised and established:
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and if Christ have suffered such great things for you, even the very Wrath of God,
and if christ have suffered such great things for you, even the very Wrath of God,
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and torments of Hel, then you may be assured that he wil never forget you:
and torments of Hell, then you may be assured that he will never forget you:
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Can a Woman forget her Child? No, Why? but because she hath travelled for it? But behold, here is a Travel beyond al Travels;
Can a Woman forget her Child? No, Why? but Because she hath traveled for it? But behold, Here is a Travel beyond all Travels;
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yet will not I saith the Lord. O! what Comfort is this for all the Seed of Christ;yet will not I Says the Lord. OH! what Comfort is this for all the Seed of christ;
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Christ hath had a sore travel for you, therefore assure your selves, he wil never forget you.
christ hath had a soar travel for you, Therefore assure your selves, he will never forget you.
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And thus I have done with the First Argument of this Doctrine, Christ in Travel.
And thus I have done with the First Argument of this Doctrine, christ in Travel.
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CHRIST IN TRAVEL, AND His Assurance of Issue. Sermon II. ISAIAH, 53.11. He shall see of the Travel of his Soul, and be satisfied.
CHRIST IN TRAVEL, AND His Assurance of Issue. Sermon II ISAIAH, 53.11. He shall see of the Travel of his Soul, and be satisfied.
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HAving spoken to the first Argument, Christ in Travel; we are now to proceed to the Seccond, His Assurance of Issue; though he had an hard Labor of it in the day of his Sufferings,
HAving spoken to the First Argument, christ in Travel; we Are now to proceed to the Second, His Assurance of Issue; though he had an hard Labour of it in the day of his Sufferings,
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yet he was sure and certain, that he should not miscarry, many Women do miscarry in travel, few or none have Assurance that they shal not miscarry;
yet he was sure and certain, that he should not miscarry, many Women do miscarry in travel, few or none have Assurance that they shall not miscarry;
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but before our Savior Christ fel in Travel, the Father did assure him, that he should see his Seed, and be satisfied;
but before our Saviour christ fell in Travel, the Father did assure him, that he should see his Seed, and be satisfied;
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accordingly he hath seen the Travel of his Soul, for saith he; Heb. 2.13. Behold, I, and the Children whom God hath given me, and he shal yet see his Seed:
accordingly he hath seen the Travel of his Soul, for Says he; Hebrew 2.13. Behold, I, and the Children whom God hath given me, and he shall yet see his Seed:
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he did not lay down his Life at uncertainties, neither was it left in suspense whether he should have Issue,
he did not lay down his Life At uncertainties, neither was it left in suspense whither he should have Issue,
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or not, but was assured of it, and so he died for sinners.
or not, but was assured of it, and so he died for Sinners.
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For the opening and cleering whereof, we must enquire, 1. What this Issue is, which Christ did travel for. 2. What Assurance he had of it. First:
For the opening and clearing whereof, we must inquire, 1. What this Issue is, which christ did travel for. 2. What Assurance he had of it. First:
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As for the Issue of Christs Travel, which he travelled for, it is al that fruit and effect of his Sufferings, which he did travel for.
As for the Issue of Christ Travel, which he traveled for, it is all that fruit and Effect of his Sufferings, which he did travel for.
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There are some immediate next effects, and fruits of Christs Death, and Sufferings, which I may cal the first Birth of the Death of Christ:
There Are Some immediate next effects, and fruits of Christ Death, and Sufferings, which I may call the First Birth of the Death of christ:
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There are other effects, which are more remote, and I may cal them the latter Birth of the Death and Sufferings of Christ.
There Are other effects, which Are more remote, and I may call them the latter Birth of the Death and Sufferings of christ.
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But look whatever fruit or effect that is which Christ did travel for, that he was assured of:
But look whatever fruit or Effect that is which christ did travel for, that he was assured of:
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The first he did see presently, and the latter he doth, and shal see dayly.
The First he did see presently, and the latter he does, and shall see daily.
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What are those first, next, and immediate effects, and fruits of the Death of Christ, which he presently saw? Those are many;What Are those First, next, and immediate effects, and fruits of the Death of christ, which he presently saw? Those Are many;
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and because there are so many Opinions of Men about them, I shal answer to this Question, both Negatively, and Affirmatively. 1. Negatively. First:
and Because there Are so many Opinions of Men about them, I shall answer to this Question, both Negatively, and Affirmatively. 1. Negatively. First:
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Some think that the first, and immediate effect of Christs Death was, to make God reconcilable to Man-kind;
some think that the First, and immediate Effect of Christ Death was, to make God reconcilable to Mankind;
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for God was in Christ, reconciling the World unto himself; but the world was not actually reconciled at his Death;
for God was in christ, reconciling the World unto himself; but the world was not actually reconciled At his Death;
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and therefore, say they, the first effect of Christs Death, was to make God reconcilable. But this cannot be the next, and immediate effect of the Death of Christ;
and Therefore, say they, the First Effect of Christ Death, was to make God reconcilable. But this cannot be the next, and immediate Effect of the Death of christ;
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for God was reconcilable before Christ died, and had not only a velleity, but a ful wil to shew mercy to us;
for God was reconcilable before christ died, and had not only a velleity, but a full will to show mercy to us;
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for John, 3. God so loved the World, that he sent his only begotten Son:
for John, 3. God so loved the World, that he sent his only begotten Son:
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Now if the Love of God to Man-kind were the cause of Christs coming into the World,
Now if the Love of God to Mankind were the cause of Christ coming into the World,
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then he was reconcilable before the Death of Christ. Secondly:
then he was reconcilable before the Death of christ. Secondly:
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Others think that our actual Reconciliation, is the next, and immediate effect of the Death of Christ.
Others think that our actual Reconciliation, is the next, and immediate Effect of the Death of christ.
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But this cannot be, for our Savior tels us, That he which beleeveth not, abideth under wrath;
But this cannot be, for our Saviour tells us, That he which Believeth not, Abideth under wrath;
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The Wrath of God doth abide on him. The Wrath of God does abide on him.
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Now if the Wrath of God do abide upon a man, so long as he abideth under Unbelief,
Now if the Wrath of God do abide upon a man, so long as he Abideth under Unbelief,
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then is he not reconciled to God actually, til he beleeveth. 2. When a man is actually reconciled to God, then he is justified;
then is he not reconciled to God actually, till he Believeth. 2. When a man is actually reconciled to God, then he is justified;
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but we are justified by Faith, Rom. 5.1.
but we Are justified by Faith, Rom. 5.1.
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and therefore a man is not actually reconciled til he doth beleeve actually. 3. Those that are without Christ, being Aliens from the Commonwealth of Israel, and strangers from the Covenants of Promise, having no hope,
and Therefore a man is not actually reconciled till he does believe actually. 3. Those that Are without christ, being Aliens from the Commonwealth of Israel, and Strangers from the Covenants of Promise, having no hope,
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and without God in the World, cannot be actually reconciled to God;
and without God in the World, cannot be actually reconciled to God;
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but so were the converted Ephesians before their Convertion, Ephes. 2.12. 4. The Apostle Paul saith expresly, that whilst the Corinthians were unrighteous,
but so were the converted Ephesians before their Conversion, Ephesians 2.12. 4. The Apostle Paul Says expressly, that while the Corinthians were unrighteous,
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and wicked, they were not justified, 1 Cor. 6.9, 10, 11. Know ye not that the unrighteous shall not inherit the Kingdom of God;
and wicked, they were not justified, 1 Cor. 6.9, 10, 11. Know you not that the unrighteous shall not inherit the Kingdom of God;
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be not deceived, neither Fornicators, nor Adulterers, nor Theeves, nor Covetous, nor Drunkards, &c. shall inherit the Kingdom of God;
be not deceived, neither Fornicators, nor Adulterers, nor Thieves, nor Covetous, nor Drunkards, etc. shall inherit the Kingdom of God;
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and such were some of you:
and such were Some of you:
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but ye are sanctified, but ye are justified, &c. therefore they were not justified, and so not actually reconciled unto God before their Conversion. 5. As Glorification follows our Justification,but you Are sanctified, but you Are justified, etc. Therefore they were not justified, and so not actually reconciled unto God before their Conversion. 5. As Glorification follows our Justification,
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so our Justification follows our Vocation, Rom. 8.30. actual Reconciliation therefore, and Justification, is not the next effect of Christs Death.
so our Justification follows our Vocation, Rom. 8.30. actual Reconciliation Therefore, and Justification, is not the next Effect of Christ Death.
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But we are then discharged from our Sins, when they are charged on Christ, and they were charged on Christ, when he died for them. But we Are then discharged from our Sins, when they Are charged on christ, and they were charged on christ, when he died for them.
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True, when Christ died, then were our sins charged on him; but it doth not follow that we were then discharged:
True, when christ died, then were our Sins charged on him; but it does not follow that we were then discharged:
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For there is a great difference between a mans paying of his Debt himself, and the payment of the Surety:
For there is a great difference between a men paying of his Debt himself, and the payment of the Surety:
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If a man be arrested for a Debt of his own, and do pay it himself, he is then discharged from the Debt;
If a man be arrested for a Debt of his own, and do pay it himself, he is then discharged from the Debt;
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but if the Debt be charged on the Surety, and he pay it, the Debtor is not presently discharged from the Debt, in regard of the Surety,
but if the Debt be charged on the Surety, and he pay it, the Debtor is not presently discharged from the Debt, in regard of the Surety,
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but to be discharged when the Surety pleaseth.
but to be discharged when the Surety Pleases.
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Now our sins were charged on Christ, as our Surety, and he did pay our Debt;
Now our Sins were charged on christ, as our Surety, and he did pay our Debt;
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look therefore, when he pleases, we are discharged from them, and that, saith he, is upon your beleeving not before, being justified by Faith, ye have peace with God through our Lord Jesus Christ, Rom. 5.1. Thirdly:
look Therefore, when he Pleases, we Are discharged from them, and that, Says he, is upon your believing not before, being justified by Faith, you have peace with God through our Lord jesus christ, Rom. 5.1. Thirdly:
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Some think that Christ died to reconcile Man to God, so far as that Salva Justitia, or noti obstante Justitia Divina; God might have a power to shew mercy to the Children of Men, which he was willing to do,
some think that christ died to reconcile Man to God, so Far as that Salva Justitia, or noti Obstacle Justitia Divine; God might have a power to show mercy to the Children of Men, which he was willing to do,
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but was bound from it by his Justice;
but was bound from it by his justice;
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and that by the Death of Christ, he was free to give unto man what Law he pleased;
and that by the Death of christ, he was free to give unto man what Law he pleased;
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which Liberty, or Power of God, say they, was the next effect of Christs Death.
which Liberty, or Power of God, say they, was the next Effect of Christ Death.
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But this cannot be, for then Christ died to redeem the Power of God, out of the hand of his Justice;
But this cannot be, for then christ died to Redeem the Power of God, out of the hand of his justice;
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for that which is delivered by the Death of Christ, is redeemed: but where do we find in Scripture, that Christ is said to redeem God;
for that which is Delivered by the Death of christ, is redeemed: but where do we find in Scripture, that christ is said to Redeem God;
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or any thing of Gods? 2. This doth suppose that God was willing to shew mercy to man,
or any thing of God's? 2. This does suppose that God was willing to show mercy to man,
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and to do that for man which he could not do;
and to do that for man which he could not do;
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but that cannot be with God ▪ man may be willing to do that, which in Justice he cannot do,
but that cannot be with God ▪ man may be willing to do that, which in justice he cannot do,
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because his wil may be unjust, but Gods wil cannot be unjust;
Because his will may be unjust, but God's will cannot be unjust;
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and therefore he cannot wil that which he cannot do in Justice. 3. This makes void the death of Christ, according to the Maintainers of this Opinion ▪ for they say, That God could pardon the sin of man, without the death of Christ;
and Therefore he cannot will that which he cannot do in justice. 3. This makes void the death of christ, according to the Maintainers of this Opinion ▪ for they say, That God could pardon the since of man, without the death of christ;
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and therefore if Christ died to procure such a power, and liberty to God, then he died for nothing,
and Therefore if christ died to procure such a power, and liberty to God, then he died for nothing,
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for according to themselves, he had this power before. 4. This Opinion doth suppose, that there is a velleity, and voluntas in God;
for according to themselves, he had this power before. 4. This Opinion does suppose, that there is a velleity, and Voluntas in God;
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and a Preacher sent? If men can hear of Christ, by the Preaching of the Sun, Moon,and a Preacher sent? If men can hear of christ, by the Preaching of the Sun, Moon,
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an half, and a ful Wil; and if Gods Wil may be imperfect, and perfect; then his Knowledg also, may be Plena, et Semiplena, Perfect, and Imperfect;
an half, and a full Wil; and if God's Will may be imperfect, and perfect; then his Knowledge also, may be Plena, et Semiplena, Perfect, and Imperfect;
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and so Imperfection wil be charged upon God. 5. The Apostle Paul tels us, Heb. 9. That Christ died as Mediator of the New Covenant,
and so Imperfection will be charged upon God. 5. The Apostle Paul tells us, Hebrew 9. That christ died as Mediator of the New Covenant,
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therefore not to set God free to make what Covenant he pleased with the Children of Men.
Therefore not to Set God free to make what Covenant he pleased with the Children of Men.
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6. What state shal redeemed man be in presently upon this account, not under the Gospel, 6. What state shall redeemed man be in presently upon this account, not under the Gospel,
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for God is left free by the Death of Christ, they say, to appoint what Covenant he pleases, and not under the Law;
for God is left free by the Death of christ, they say, to appoint what Covenant he Pleases, and not under the Law;
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for he was by Christ redeemed from the Law. 7. If the Confirmation of the New Covenant, were the next Effect of Christs death (as appears by Heb. 9.14, 15.) then Christ did not die to procure such a power,
for he was by christ redeemed from the Law. 7. If the Confirmation of the New Covenant, were the next Effect of Christ death (as appears by Hebrew 9.14, 15.) then christ did not die to procure such a power,
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and liberty to God, that he might appoint what Covenant he pleased.
and liberty to God, that he might appoint what Covenant he pleased.
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Surely therefore, this power or liberty in God is not an effect of Christs Death, much less the next effect of it. Fourthly:
Surely Therefore, this power or liberty in God is not an Effect of Christ Death, much less the next Effect of it. Fourthly:
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Some think that the next, and immediate effect of the death of Christ, is the forgiveness of original sin unto al the World;
some think that the next, and immediate Effect of the death of christ, is the forgiveness of original since unto all the World;
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none, say they, are damned only for original sin; this by the death of Christ, was immediately forgiven to al the Children of Men. But this cannot be;
none, say they, Are damned only for original since; this by the death of christ, was immediately forgiven to all the Children of Men. But this cannot be;
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for then al the World should be actually reconciled unto God, and justified;
for then all the World should be actually reconciled unto God, and justified;
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for according to their own Opinion, Justification, and forgiveness of sin, are one and the same thing:
for according to their own Opinion, Justification, and forgiveness of since, Are one and the same thing:
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but the Apostle tels us, that whom God justifies, them he also glorifies, Rom. 8. 2. Then also, there should not only be an impetration of Redemption, and Grace for al;
but the Apostle tells us, that whom God Justifies, them he also Glorifies, Rom. 8. 2. Then also, there should not only be an impetration of Redemption, and Grace for all;
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but an application unto al, which they deny. 3. Then the Children of Heathens, and Pagans, should be in a better state and condition,
but an application unto all, which they deny. 3. Then the Children of heathens, and Pagans, should be in a better state and condition,
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than the Godly, who live under the Gospel;
than the Godly, who live under the Gospel;
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for according to their Opinion, the Godly living under the Gospel, may fal away, and be damned;
for according to their Opinion, the Godly living under the Gospel, may fall away, and be damned;
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and so, though they be Godly, they have no assurance of their Salvation:
and so, though they be Godly, they have no assurance of their Salvation:
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but if a Pagans Child die, he is sure to go to Heaven, because his sin is pardoned,
but if a Pagans Child die, he is sure to go to Heaven, Because his since is pardoned,
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and he is justified. 4. The Apostle Paul tels us, 2 Cor. 7. That the Children of Beleevers, are clean and holy,
and he is justified. 4. The Apostle Paul tells us, 2 Cor. 7. That the Children of Believers, Are clean and holy,
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and upon the account of the Parents Faith: but if original Sin be pardoned to al the World, then the Children of Infidels, and Unbeleevers also, are holy;
and upon the account of the Parents Faith: but if original since be pardoned to all the World, then the Children of Infidels, and Unbelievers also, Are holy;
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and if so, why doth the Apostle tel us, that our Children are holy, upon the account of the Parents Faith? 5. The Apostle Jude tels us, That the Sodomites endured the Vengeance of Hel,
and if so, why does the Apostle tell us, that our Children Are holy, upon the account of the Parents Faith? 5. The Apostle U^de tells us, That the Sodomites endured the Vengeance of Hell,
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surely there were some Children in the Town, and place:
surely there were Some Children in the Town, and place:
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The Wages of sin is Death, saith the Apostle Paul; and Death reigned from Adam to Moses, even upon them, that had not sinned after the similitude of Adams Transgression.
The Wages of since is Death, Says the Apostle Paul; and Death reigned from Adam to Moses, even upon them, that had not sinned After the similitude of Adams Transgression.
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And if the Wrath of God do abide upon al, til they do beleeve, then surely, original sin is not forgiven unto al the World, by the Death of Christ. Fiftly:
And if the Wrath of God do abide upon all, till they do believe, then surely, original since is not forgiven unto all the World, by the Death of christ. Fifty:
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Others think that the obtainment of this Decree, viz. Whoever beleeves shall be saved, and whoever beleeveth not, shal be damned, is the next,
Others think that the obtainment of this decree, viz. Whoever believes shall be saved, and whoever Believeth not, shall be damned, is the next,
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and great effect of the Death of Christ. But this cannot be the Effect of Christs Death:
and great Effect of the Death of christ. But this cannot be the Effect of Christ Death:
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For, 1. We read of no such general Decree of God in the Scripture. We read of this Gospel Truth, Whoever beleeves, shall be saved;
For, 1. We read of no such general decree of God in the Scripture. We read of this Gospel Truth, Whoever believes, shall be saved;
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and whoever beleeves not, shall be damned; but every Gospel Truth, is not a Decree of God.and whoever believes not, shall be damned; but every Gospel Truth, is not a decree of God.
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Christ is the Son of God, is a Gospel Truth; The Lord wil write his Law in your hearts, is a Gospel Truth, and Promise;
christ is the Son of God, is a Gospel Truth; The Lord will write his Law in your hearts, is a Gospel Truth, and Promise;
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but this is not called Gods Decree. 2. Such a General Decree doth exclude, and deny Election of particular Persons:
but this is not called God's decree. 2. Such a General decree does exclude, and deny Election of particular Persons:
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The Scripture tels us plainly of the Election of particular Persons, Ephes. 1. Who hath chosen us. Rom. 8. Whom he hath predestinated, them he hath also called;
The Scripture tells us plainly of the Election of particular Persons, Ephesians 1. Who hath chosen us. Rom. 8. Whom he hath predestinated, them he hath also called;
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the Foundation of God standeth sure, he knoweth who are his: the Foundation of God Stands sure, he Knoweth who Are his:
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but now, if there were such a General Decree as this, Whoever beleeves, shal be saved,
but now, if there were such a General decree as this, Whoever believes, shall be saved,
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and whoever beleeves not, shal be damned, there would need no Election of particular Persons; but only an Execution of that general Decree.
and whoever believes not, shall be damned, there would need no Election of particular Persons; but only an Execution of that general decree.
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3. By that general Decree, God doth wil no more to one than to another; but Rom. 9. God doth wil 〈 ◊ 〉 more to one, than to another; 3. By that general decree, God does will no more to one than to Another; but Rom. 9. God does will 〈 ◊ 〉 more to one, than to Another;
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for Jacob beloved, and Esau be hated. 4. If there were such a general Decree, & none else (as some say) then the wil of God should be undetermined as to the Salvation of this or that particular Man until he beleeved,
for Jacob Beloved, and Esau be hated. 4. If there were such a general decree, & none Else (as Some say) then the will of God should be undetermined as to the Salvation of this or that particular Man until he believed,
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and so should be determined by some act of Man:
and so should be determined by Some act of Man:
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But the wil of God, as Bradwardin demonstrates, is the first Agent (Primum liberum, primum agens et primum determinans) first free, the first Mover, and the first Determiner; But the will of God, as Bradwardine demonstrates, is the First Agent (Primum liberum, primum agens et primum determinans) First free, the First Mover, and the First Determiner;
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the serious consideration whereof was (as he professeth) the first beginning of his Conversion to the Grace of God from the error of Pelagianism, and Manicheism.
the serious consideration whereof was (as he Professes) the First beginning of his Conversion to the Grace of God from the error of Pelagianism, and Manicheism.
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Neither can the Death of Christ be the cause of any such Decree; for the Decrees of God are eternal:
Neither can the Death of christ be the cause of any such decree; for the Decrees of God Are Eternal:
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The death of Christ was in time, and that which is in time, cannot be the cause of that which was from al Eternity:
The death of christ was in time, and that which is in time, cannot be the cause of that which was from all Eternity:
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Surely therefore, this general Decree, is none of that Issue, whe•ewith our Lord and Savior Christ was in Travel. Sixtly:
Surely Therefore, this general decree, is none of that Issue, whe•ewith our Lord and Saviour christ was in Travel. Sixty:
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Some think again, That the next, and great Effect of Christs Death, was to bring al the World into the Covenant of Grace;
some think again, That the next, and great Effect of Christ Death, was to bring all the World into the Covenant of Grace;
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that whereas before they had broken the Covenant of Works by the first Adam, now al are brought into a Covenant of Grace by the Second Adam. But this cannot be;
that whereas before they had broken the Covenant of Works by the First Adam, now all Are brought into a Covenant of Grace by the Second Adam. But this cannot be;
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for as the Covenant of Works, was made with the first Adam, and his Seed only;
for as the Covenant of Works, was made with the First Adam, and his Seed only;
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so the Covenant of Grace is made with the Second Adam, and his seed only: But the whol World are not the Seed of Christ;
so the Covenant of Grace is made with the Second Adam, and his seed only: But the Whole World Are not the Seed of christ;
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for the Lord promising him to see his Seed, doth not promise him to see al the World. 2. The Apostle Paul tels us, That the Ephesians before their Conversion, were Aliens from the Common-wealth of Israel, and strangers to the Covenants of Promise, being without hope,
for the Lord promising him to see his Seed, does not promise him to see all the World. 2. The Apostle Paul tells us, That the Ephesians before their Conversion, were Aliens from the Commonwealth of Israel, and Strangers to the Covenants of Promise, being without hope,
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and without God in the World, Ephes. 2.12.and without God in the World, Ephesians 2.12.
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which could not be, if al the World were taken into the Covenant of Grace by the Death of Christ. 3. If God deal with al Man-kind in a Covenant of Grace,
which could not be, if all the World were taken into the Covenant of Grace by the Death of christ. 3. If God deal with all Mankind in a Covenant of Grace,
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then al Man-kind should certainly be saved:
then all Mankind should Certainly be saved:
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for, if whatever God requires on mans part, God doth by that Covenant, undertake that man shal perform:
for, if whatever God requires on men part, God does by that Covenant, undertake that man shall perform:
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then al must needs be saved, if the Covenant be made with al; but whatever by this Covenant God requires on mans part, he undertakes to perform.
then all must needs be saved, if the Covenant be made with all; but whatever by this Covenant God requires on men part, he undertakes to perform.
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Doth God require that we should act from an inward Principle of Grace? I will write my Law in your hearts, saith he.
Does God require that we should act from an inward Principle of Grace? I will write my Law in your hearts, Says he.
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Doth he require of us to know him? this he undertakes for us by this Covenant;
Does he require of us to know him? this he undertakes for us by this Covenant;
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Ye shall all know me, from the greatest to the least, Heb. 8. Doth he require us, to fear him? I will put my fear into your hearts. You shall all know me, from the greatest to the least, Hebrew 8. Does he require us, to Fear him? I will put my Fear into your hearts.
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Doth he require Faith, and Repentance at our hands? I wil take away (saith he) the heart of stone, and give you an heart of flesh;
Does he require Faith, and Repentance At our hands? I will take away (Says he) the heart of stone, and give you an heart of Flesh;
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for he saith, How can they beleeve in him, of whom they have not heard? and how can they hear without a Preacher,
for he Says, How can they believe in him, of whom they have not herd? and how can they hear without a Preacher,
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and I wil circumcize thine heart, Deut. 30.6. Doth he require Obedience at our hands? he undertakes for us also, that we shal perform the same, Ezek. 36.27. I wil put my Spirit into you, and cause you to walk in my waies. and I will circumcize thine heart, Deuteronomy 30.6. Does he require obedience At our hands? he undertakes for us also, that we shall perform the same, Ezekiel 36.27. I will put my Spirit into you, and cause you to walk in my ways.
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So that if God should deal with al the World of Man-kind, according to the Covenant of Grace,
So that if God should deal with all the World of Mankind, according to the Covenant of Grace,
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then al the World should be saved:
then all the World should be saved:
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but al the World are not saved, surely therefore, this is none of those effects which our Lord and Savior Christ travelled for. Seventhly:
but all the World Are not saved, surely Therefore, this is none of those effects which our Lord and Saviour christ traveled for. Seventhly:
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Some think that Christ by his Death, hath obtained a sufficiency of Grace for al men;
some think that christ by his Death, hath obtained a sufficiency of Grace for all men;
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so that al men may, or may not beleeve, if they wil: and this obtainment of this sufficiency of Grace for al, they think is the great,
so that all men may, or may not believe, if they will: and this obtainment of this sufficiency of Grace for all, they think is the great,
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and next Effect of the Death of Christ. But this cannot be:
and next Effect of the Death of christ. But this cannot be:
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for the thing is not true, viz. That al men have a sufficiency of Grace by Christ, to beleeve on him:
for the thing is not true, viz. That all men have a sufficiency of Grace by christ, to believe on him:
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for if al the men of the World have such a Power from Christ to beleeve on him, then, 1. The Jews had a Power to abstain from their Unbelief, in putting Christ to death,
for if all the men of the World have such a Power from christ to believe on him, then, 1. The jews had a Power to abstain from their Unbelief, in putting christ to death,
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and yet they had this Power from the Death of Christ;
and yet they had this Power from the Death of christ;
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and if so, then it was possible that Christ should not have died by the hand of their Unbelief,
and if so, then it was possible that christ should not have died by the hand of their Unbelief,
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and yet possible by vertue of Christs Death, for them to abstain from the putting him to death, which is a Contradiction:
and yet possible by virtue of Christ Death, for them to abstain from the putting him to death, which is a Contradiction:
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Neither can it be said, that they had this Power given them upon the fore-sight of Christs Death;
Neither can it be said, that they had this Power given them upon the foresight of Christ Death;
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for the same fore-sight, did fore-see that Christ should be put to death by the hand of their Unbelief. 2. If al men have such a Power to beleeve in Christ,
for the same foresight, did foresee that christ should be put to death by the hand of their Unbelief. 2. If all men have such a Power to believe in christ,
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then either they must have an inward Principle of Grace and Faith; or they can act without an inward Principle:
then either they must have an inward Principle of Grace and Faith; or they can act without an inward Principle:
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but they have no inward Principle of Faith and Grace, for then they should be Beleevers;
but they have no inward Principle of Faith and Grace, for then they should be Believers;
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for it is the inward habit, and principle, which denominates the man, and not this, or that act, for a man is a Beleever, though he be asleep:
for it is the inward habit, and principle, which denominates the man, and not this, or that act, for a man is a Believer, though he be asleep:
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Nor can any Creature put forth an act without an inward Principle suitable to the Act;
Nor can any Creature put forth an act without an inward Principle suitable to the Act;
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the Eye cannot act in seeing, without an inward Principle of sight; nor the Ear hear, without an inward principle of hearing:
the Eye cannot act in seeing, without an inward Principle of sighed; nor the Ear hear, without an inward principle of hearing:
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the Herb cannot grow, without an inward principle of growth; nor the Beast move, without an inward principle of motion;
the Herb cannot grow, without an inward principle of growth; nor the Beast move, without an inward principle of motion;
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nor any Creature act, without a precedent inward principle:
nor any Creature act, without a precedent inward principle:
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and therefore al the men of the World have not a power to beleeve. 3. The Apostle Paul, tels us plainly, that a Natural man receiveth not the things of God,
and Therefore all the men of the World have not a power to believe. 3. The Apostle Paul, tells us plainly, that a Natural man receives not the things of God,
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neither can he, 1. Cor. 3. 1•. but if he have a power to beleeve, then he can receive them;neither can he, 1. Cor. 3. 1•. but if he have a power to believe, then he can receive them;
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for receiving is our beleeving, 1 John, 12. Neither can it be said, that by the Natural man, we are to understand the weak Christian;
for receiving is our believing, 1 John, 12. Neither can it be said, that by the Natural man, we Are to understand the weak Christian;
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for if the weak Christian cannot receive the things of God, much less the wicked, and the pure Natural man:
for if the weak Christian cannot receive the things of God, much less the wicked, and the pure Natural man:
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nor doth the Apostle speak of a Natural Man, as he is meerly considered in the state of Nature, abstracted from al Gospel Grace, and the means of Grace;
nor does the Apostle speak of a Natural Man, as he is merely considered in the state of Nature, abstracted from all Gospel Grace, and the means of Grace;
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for then he should speak to no particular case in the World, for (according to our Adversaries) there is no man in the World,
for then he should speak to no particular case in the World, for (according to our Adversaries) there is no man in the World,
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but hath some Gospel Grace, or means of Grace. 4. Our Savior Christ tels the Jews, John 10.26. Ye beleeve not, because ye are not of my Sheep;
but hath Some Gospel Grace, or means of Grace. 4. Our Saviour christ tells the jews, John 10.26. You believe not, Because you Are not of my Sheep;
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it seems then, that al the world are not the Sheep of Christ; for saith he, ye are not of my Sheep;
it seems then, that all the world Are not the Sheep of christ; for Says he, you Are not of my Sheep;
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and the reason why some do beleeve, is because they are of Christs Sheep; and why others beleeve not, is because they are not of his Sheep:
and the reason why Some do believe, is Because they Are of Christ Sheep; and why Others believe not, is Because they Are not of his Sheep:
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Now if the reason why some beleeve, and others not, is because some are of his Sheep, and others not;
Now if the reason why Some believe, and Others not, is Because Some Are of his Sheep, and Others not;
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then al the world have not a power to beleeve:
then all the world have not a power to believe:
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for if al the world have a power to beleeve, then those that are not of the Sheep may beleeve;
for if all the world have a power to believe, then those that Are not of the Sheep may believe;
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and if those that are not of the Sheep, can beleeve, why doth our Savior give this as a Reason why they did not beleeve,
and if those that Are not of the Sheep, can believe, why does our Saviour give this as a Reason why they did not believe,
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because they were not of his Sheep? 5. The Apostle Paul saith, Rom. 10.14.
Because they were not of his Sheep? 5. The Apostle Paul Says, Rom. 10.14.
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How shal they beleeve in him, of whom they have not heard? and how shal they hear without a Preacher? and how shall they preach, except they be sent: How shall they believe in him, of whom they have not herd? and how shall they hear without a Preacher? and how shall they preach, except they be sent:
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But now al the particular men in the world, have not heard of a crucified Christ, by the preaching of the Gospel.
But now all the particular men in the world, have not herd of a Crucified christ, by the preaching of the Gospel.
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And if it be said, Yes, but the Sun, Moon, and Stars, do preach Christ,
And if it be said, Yes, but the Sun, Moon, and Stars, do preach christ,
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as the Apostle saith in the same Chapter, Their sound, and words, is gone forth into all the Earth.
as the Apostle Says in the same Chapter, Their found, and words, is gone forth into all the Earth.
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I answer, It's true indeed, that the Apostle doth here allude to that 19. Psalm, where it's said, that the Voyce of the Sun, Moon,
I answer, It's true indeed, that the Apostle does Here allude to that 19. Psalm, where it's said, that the Voice of the Sun, Moon,
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and Stars, is gone forth unto al the Earth; but the Apostle doth not contradict himself;
and Stars, is gone forth unto all the Earth; but the Apostle does not contradict himself;
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and Stars, then they can hear of Christ, without the preaching of one sent, which he denies, ver. 14, 15. And if the Sun, Moon,
and Stars, then they can hear of christ, without the preaching of one sent, which he Denies, ver. 14, 15. And if the Sun, Moon,
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and Stars, do preach Christ crucified, then is the Matter of the Gospel no Divine Revelation:
and Stars, do preach christ Crucified, then is the Matter of the Gospel no Divine Revelation:
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And then why might not Adam beleeve in Christ in the state of Innocency? the Sun, Moon,
And then why might not Adam believe in christ in the state of Innocency? the Sun, Moon,
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and Stars, preach the same Doctrine now, that they preached then; and then, the same that they preach now;
and Stars, preach the same Doctrine now, that they preached then; and then, the same that they preach now;
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if therefore, they do preach Christ crucified, now, then also they preached him in the state of Innocency;
if Therefore, they do preach christ Crucified, now, then also they preached him in the state of Innocency;
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and so Adam in the state of Innocency had a power to beleeve on Christ, which the Maintainers of this Opinion deny:
and so Adam in the state of Innocency had a power to believe on christ, which the Maintainers of this Opinion deny:
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Neither can it be said, That if al men have not a Power to beleeve, then God should be unjust in punishing so many for Unbelief;
Neither can it be said, That if all men have not a Power to believe, then God should be unjust in punishing so many for Unbelief;
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for (besides that, al had a Power in Adam ) God doth punish and damn men for their will, not for their want of Power;
for (beside that, all had a Power in Adam) God does Punish and damn men for their will, not for their want of Power;
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for as Hugo observes wel, when a man cannot, if he wil, for the wil, the impossibility is not imputed, but if he wil not;
for as Hugo observes well, when a man cannot, if he will, for the will, the impossibility is not imputed, but if he will not;
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for impossibility, the wil is not excused. Eightly:
for impossibility, the will is not excused. Eighth:
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Some again, do think that Christ died to obtain a Power, Dominion, and Lord-ship over al things, especially a power to forgive sins, which he had not before his Death;
some again, do think that christ died to obtain a Power, Dominion, and Lordship over all things, especially a power to forgive Sins, which he had not before his Death;
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and that the next Effect of his Death, was the obtainment of this Power, and Dominion. But this cannot be;
and that the next Effect of his Death, was the obtainment of this Power, and Dominion. But this cannot be;
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for if Christ had this Dominion, Power, and Lordship over al, by vertue of the Hypostatical Ʋnion, then it was not meri ed by his Death;
for if christ had this Dominion, Power, and Lordship over all, by virtue of the Hypostatical Ʋnion, then it was not meri ed by his Death;
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but this he had by that mysterious Union, and therefore as soon as he was born, the Angel said unto the Shepheards, For unto you, is born this day, in the City of David, the Savior, which is Christ the Lord, Luke, 2.11. 2. Christ did not merit for himself (as the Protestants speak against the Papists) for if Christ should merit such a glory and Dominion for himself,
but this he had by that mysterious union, and Therefore as soon as he was born, the Angel said unto the Shepherds, For unto you, is born this day, in the city of David, the Saviour, which is christ the Lord, Lycia, 2.11. 2. christ did not merit for himself (as the Protestants speak against the Papists) for if christ should merit such a glory and Dominion for himself,
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then the Love of Christ (to man) in his Death, would be much lessened;
then the Love of christ (to man) in his Death, would be much lessened;
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it's said indeed, that upon his Suffering (as a Consequent thereof, or by way of Declaration say some) God gave him a Name above every Name, &c. Phil. 2. but that relates to the former words also, Who thought it no robbery to be equal with God,
it's said indeed, that upon his Suffering (as a Consequent thereof, or by Way of Declaration say Some) God gave him a Name above every Name, etc. Philip 2. but that relates to the former words also, Who Thought it no robbery to be equal with God,
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yet took on him the form of a Servant, verse 7. which notes the Hypostatical Union. 3. If Christ bought in this Power, and Dominion by his Death;yet took on him the from of a Servant, verse 7. which notes the Hypostatical union. 3. If christ bought in this Power, and Dominion by his Death;
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for al his Seed, whom he died for; which Satisfaction he did perform immediately:
for all his Seed, whom he died for; which Satisfaction he did perform immediately:
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then he purchased it with his blood, but his blood i• propitiatory, and satisfactory, not procuring Lordship and Dominion. 4. The Power, Lordship,
then he purchased it with his blood, but his blood i• propitiatory, and satisfactory, not procuring Lordship and Dominion. 4. The Power, Lordship,
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and Dominion, which Christ hath, is either Essential, or Dispensatory, and •ediatorian: His Essential Power,
and Dominion, which christ hath, is either Essential, or Dispensatory, and •ediatorian: His Essential Power,
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and Lordship was not merited by his Death, for he hath that as he is God,
and Lordship was not merited by his Death, for he hath that as he is God,
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and he had it before his Incarnation;
and he had it before his Incarnation;
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for Esaiah saw his Glory, and did see him, chap. 6. verse 5. For mine Eyes (saith he) have seen the King; what King? Even the Lord of Hosts, verse 5. the holy, holy, holy Lord of Hosts, which the Evangelist John, doth apply unto Christ,
for Isaiah saw his Glory, and did see him, chap. 6. verse 5. For mine Eyes (Says he) have seen the King; what King? Even the Lord of Hosts, verse 5. the holy, holy, holy Lord of Hosts, which the Evangelist John, does apply unto christ,
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and tels us plainly, that this Lord whom Esaiah saw, was Christ, Chap. 12.41. These things, said Isaiah, when he saw his Glory, and spake of him:
and tells us plainly, that this Lord whom Isaiah saw, was christ, Chap. 12.41. These things, said Isaiah, when he saw his Glory, and spoke of him:
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His Mediatorian Power, and Lordship, could not be merited by his death, for he was Mediator before he died,
His Mediatorian Power, and Lordship, could not be merited by his death, for he was Mediator before he died,
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and therefore had his Mediatorian Power before his Death. 5. We find him actually possessed of this Power,
and Therefore had his Mediatorian Power before his Death. 5. We find him actually possessed of this Power,
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and Lordship over al, before his death, witness his casting out of Devils, commanding Winds and Seas, which obeyed him,
and Lordship over all, before his death, witness his casting out of Devils, commanding Winds and Seas, which obeyed him,
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and his answer to the Owner of the Ass, which he sent for; Say the Lord, hath need of him.
and his answer to the Owner of the Ass, which he sent for; Say the Lord, hath need of him.
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And 6. As for his Power to forgive sins (as if he would on purpose, obviate the Doctrine of the Socinians) he doth declare it in so many words, But that ye may know that the Son of man hath power on Earth to forgive sins, &c. Matth. 9. Now if he had this Power on Earth,
And 6. As for his Power to forgive Sins (as if he would on purpose, obviate the Doctrine of the socinians) he does declare it in so many words, But that you may know that the Son of man hath power on Earth to forgive Sins, etc. Matthew 9. Now if he had this Power on Earth,
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then the obtainment of it was not the great, and next Effect of his Death; no, nor any thing which his Soul travelled for in his Death.
then the obtainment of it was not the great, and next Effect of his Death; no, nor any thing which his Soul traveled for in his Death.
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If these things, be not the next, and immediate Effects and Fruits of Christs Death, If these things, be not the next, and immediate Effects and Fruits of Christ Death,
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and Sufferings, what are? and what is that Issue of his Death, which he did presently see, and was possessed of? Affirmatively:and Sufferings, what Are? and what is that Issue of his Death, which he did presently see, and was possessed of? Affirmatively:
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Look what the first Adam destroyed, that the Second Adam did build up again, for his Seed:
Look what the First Adam destroyed, that the Second Adam did built up again, for his Seed:
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the Second Adam, recovered, and gained that in a better Edition for his Seed, which the first Adam lost from his Seed. Therefore, First:
the Second Adam, recovered, and gained that in a better Edition for his Seed, which the First Adam lost from his Seed. Therefore, First:
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As the first Adam, by his Sin, and Disobedience, did break the Law of God, affront his Justice,
As the First Adam, by his since, and Disobedience, did break the Law of God, affront his justice,
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and provoked the Anger and Wrath of God, against his Posterity;
and provoked the Anger and Wrath of God, against his Posterity;
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so the Second Adam did by his Obedience, and Death, satisfie the Law and Justice of God,
so the Second Adam did by his obedience, and Death, satisfy the Law and justice of God,
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For, 1. When he died, our sins were imputed to him, and laid, and charged on him;
For, 1. When he died, our Sins were imputed to him, and laid, and charged on him;
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for he was made sin for us, who knew no sin, 1 Cor. 5.21. that is, the guilt of our sin was imputed to him:
for he was made since for us, who knew no since, 1 Cor. 5.21. that is, the guilt of our since was imputed to him:
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The meaning of the words, is not, He was made a Sacrifice;
The meaning of the words, is not, He was made a Sacrifice;
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for it's said, that he knew no sin. Now it cannot be said, that he who knew no Sacrifice, was made a Sacrifice for us;
for it's said, that he knew no since. Now it cannot be said, that he who knew no Sacrifice, was made a Sacrifice for us;
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indeed it follows by Consequence, that he was made a Sacrifice for us, which he was on the Cross;
indeed it follows by Consequence, that he was made a Sacrifice for us, which he was on the Cross;
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For he offered up himself once for all, saith the Apostle, Heb. 9.26.28.For he offered up himself once for all, Says the Apostle, Hebrew 9.26.28.
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which cannot be understood of his appearing in Heaven for us, for that he ever liveth so to appear for us, seeing he ever liveth to make Intercession for us, Heb. 7. and when he gave himself unto God for us,
which cannot be understood of his appearing in Heaven for us, for that he ever lives so to appear for us, seeing he ever lives to make Intercession for us, Hebrew 7. and when he gave himself unto God for us,
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then he was made an Offering, and a Sacrifice to God for a sweet smelling savor, Ephes. 5.2.
then he was made an Offering, and a Sacrifice to God for a sweet smelling savour, Ephesians 5.2.
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But when he died for us, then he is said to give himself for us, Gal. 2.20. Who loved me, and gave himself for me;
But when he died for us, then he is said to give himself for us, Gal. 2.20. Who loved me, and gave himself for me;
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that is, who loved me, and died for me:
that is, who loved me, and died for me:
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yea, the very same word that is used for the Sin Offering, Levit. 16. is attributed unto Christ, Isai. 53.10. When he shall make his Soul an Offering for sin:
yea, the very same word that is used for the since Offering, Levit. 16. is attributed unto christ, Isaiah 53.10. When he shall make his Soul an Offering for since:
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The word is, NONLATINALPHABET a Sin-Offering. Now the Sins of the People were laid on the head of the Sin-Offering,
The word is, a Sin-Offering. Now the Sins of the People were laid on the head of the Sin-Offering,
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and Christ being our Sin-Offering, when he died on the Cross, our sins were then laid on him,
and christ being our Sin-Offering, when he died on the Cross, our Sins were then laid on him,
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and imputed to him. 2. As our sins were charged, and laid on him, so they were laid on him by the hand of the Father, Isa 53. It pleased the Lord to bruise him,
and imputed to him. 2. As our Sins were charged, and laid on him, so they were laid on him by the hand of the Father, Isaiah 53. It pleased the Lord to bruise him,
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and he hath put him to grief, verse 10. And the Lord hath laid on him, the iniquities of us all. and he hath put him to grief, verse 10. And the Lord hath laid on him, the iniquities of us all.
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verse 6. The word NONLATINALPHABET doth somtimes signifie to pray, and intercede: but so it cannot be taken here, for then the words should be read thus;
verse 6. The word does sometimes signify to pray, and intercede: but so it cannot be taken Here, for then the words should be read thus;
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He hath made our Iniquities to pray, or intercede on him, or by him, or with him;
He hath made our Iniquities to pray, or intercede on him, or by him, or with him;
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but there is no good sense in that;
but there is no good sense in that;
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neither can it be said, that the word here signifies to obviate, as if the sense should run thus;
neither can it be said, that the word Here signifies to obviate, as if the sense should run thus;
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He hath made him to obviate our sins, or our sins to be obviated by him (which is that Interpretation which the Socinians do most adhere unto) for the word is in Hiphil, noting an efficiency,
He hath made him to obviate our Sins, or our Sins to be obviated by him (which is that Interpretation which the socinians do most adhere unto) for the word is in Hiphil, noting an efficiency,
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and causality, without any Preposition before the word NONLATINALPHABET Sin; and therefore according to the Interpretation of the word, the words must be translated thus;
and causality, without any Preposition before the word since; and Therefore according to the Interpretation of the word, the words must be translated thus;
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He hath made our sins to obviate by him, or on him, which is no sense:He hath made our Sins to obviate by him, or on him, which is no sense:
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but rather than men wil lose their own sense and apprehension, they wil make the Scripture to speak no sense:
but rather than men will loose their own sense and apprehension, they will make the Scripture to speak no sense:
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The true Translation, and reading of the words is thus;
The true translation, and reading of the words is thus;
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He hath made our sins to meet on him, and so our sins were laid on Christ by the hand of the Father. 3. As the Father laid,He hath made our Sins to meet on him, and so our Sins were laid on christ by the hand of the Father. 3. As the Father laid,
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and did charge out sins on Christ on the Cross? so he laid them on him by way of punishment, our sins being the meritorious cause of his Sufferings,
and did charge out Sins on christ on the Cross? so he laid them on him by Way of punishment, our Sins being the meritorious cause of his Sufferings,
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and his Sufferings being the Punishment of our sins;
and his Sufferings being the Punishment of our Sins;
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for what is a Punishment, but a just inflicting of some Natural evil, for some sinful evil:
for what is a Punishment, but a just inflicting of Some Natural evil, for Some sinful evil:
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It is the inflicting of the evil of Suffering for the sinful evil of Doing.
It is the inflicting of the evil of Suffering for the sinful evil of Doing.
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Now when Christ died on the Cross, He was wounded for our Transgressions, and bruised for our iniquities, Isa. 53.5.
Now when christ died on the Cross, He was wounded for our Transgressions, and Bruised for our iniquities, Isaiah 53.5.
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And where do we read, either in Scripture, or any Author, that a man is said to be scourged, wounded,
And where do we read, either in Scripture, or any Author, that a man is said to be scourged, wounded,
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or afflicted for a fault, but it notes a punishment, and that such a fault is the meritorious cause thereof? When God threatens to punish men for sin, he threatens them with the bearing of their Sin. So Levit. 20.17. He shall bear his iniquity, is the same with, he shal be killed, verse 16. and he shal be cut off, verse 18. So Numb. 14.33. Your Children shal wander in the Wilderness, and shall bear your whoredoms, that is, the punishment which is due to them. So Ezek. 18.20. The Soul that sins, shal die, and the Son shal not bear the iniquity of the Father;
or afflicted for a fault, but it notes a punishment, and that such a fault is the meritorious cause thereof? When God threatens to Punish men for since, he threatens them with the bearing of their Sin. So Levit. 20.17. He shall bear his iniquity, is the same with, he shall be killed, verse 16. and he shall be Cut off, verse 18. So Numb. 14.33. Your Children shall wander in the Wilderness, and shall bear your whoredoms, that is, the punishment which is due to them. So Ezekiel 18.20. The Soul that Sins, shall die, and the Son shall not bear the iniquity of the Father;
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that is, the Son shal not be punished for the Fathers sin.
that is, the Son shall not be punished for the Father's since.
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So that in Scripture Language, to bear the sin of another, is to be punished for another:
So that in Scripture Language, to bear the since of Another, is to be punished for Another:
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So the Goat did bear the sins of the People, and Christ who was our Sin-Offering, did bear our sins on the Cross, Isa. 53. 1 Pet. 2.24. Who himself bare our sins, in his own Body on the Tree:
So the Goat did bear the Sins of the People, and christ who was our Sin-Offering, did bear our Sins on the Cross, Isaiah 53. 1 Pet. 2.24. Who himself bore our Sins, in his own Body on the Tree:
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Why so, but because he did bear the Punishment that was due thereunto? 4. As he did then bear our sins on the Cross,
Why so, but Because he did bear the Punishment that was due thereunto? 4. As he did then bear our Sins on the Cross,
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1800
so he accepted thereof, and did willingly undergo this Task;
so he accepted thereof, and did willingly undergo this Task;
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for saith he, Lo, I come to do thy Will, thy Law is within my hea•t, I delight to do thy Will;
for Says he, Lo, I come to do thy Will, thy Law is within my hea•t, I delight to do thy Will;
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1803
and John, 10. he saith, I lay down my life, no man taketh it from me,
and John, 10. he Says, I lay down my life, no man Takes it from me,
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but I lay it down of my self, verse 17, 18. yea, and when our sins were thus charged on him, he did accept of that Charge,but I lay it down of my self, verse 17, 18. yea, and when our Sins were thus charged on him, he did accept of that Charge,
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1805
and cals those sins his, Psal. 40.12. Mine iniquities have taken hold of me, so that I am not able to lookup:
and calls those Sins his, Psalm 40.12. Mine iniquities have taken hold of me, so that I am not able to lookup:
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1806
which words are the words of Christ, as appears plainly, by the former Verses. And so again, Psal. 69.5. O God, thou knowest my foolishness, and my sins are not hid from thee:
which words Are the words of christ, as appears plainly, by the former Verses. And so again, Psalm 69.5. Oh God, thou Knowest my foolishness, and my Sins Are not hid from thee:
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which Psalm, is a Psalm of Christ, who standing in our room and stead, speaketh thus,
which Psalm, is a Psalm of christ, who standing in our room and stead, speaks thus,
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1808
as being made sin for us.
as being made since for us.
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So that as the Father charged our sins on him, so he did accept of that charge. 5. As he did willingly accept of this great charge, bearing our sins for us.
So that as the Father charged our Sins on him, so he did accept of that charge. 5. As he did willingly accept of this great charge, bearing our Sins for us.
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1810
So when he died on the Cross, he did stand in our room, and stead; not only dying for us, that is, for our profit, good, and benefit;
So when he died on the Cross, he did stand in our room, and stead; not only dying for us, that is, for our profit, good, and benefit;
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1811
but for us, that is, in our room, and place, and stead; for he laid down his Life for us, as a Ransom:
but for us, that is, in our room, and place, and stead; for he laid down his Life for us, as a Ransom:
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1812
Now when one dies for another in way of Ransom, he doth not only die for the benefit,
Now when one die for Another in Way of Ransom, he does not only die for the benefit,
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1813
and profit of the Ransomed, but in the place, and room, and stead of the Ransomed.
and profit of the Ransomed, but in the place, and room, and stead of the Ransomed.
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1814
So did Christ die for us, as himself speaketh, Matth. 20.28. Mark 10.45. The Son of Man, came to give himself a Ransom for many:
So did christ die for us, as himself speaks, Matthew 20.28. Mark 10.45. The Son of Man, Come to give himself a Ransom for many:
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and if Christ did die for us, as only for our profit, then why should Paul say, 1 Cor. 1.13.
and if christ did die for us, as only for our profit, then why should Paul say, 1 Cor. 1.13.
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Was Paul crucified for you, or were you baptized into the Name of Paul? It seems by this Speech, that none can die for us in that sense that Christ died for us,Was Paul Crucified for you, or were you baptised into the Name of Paul? It seems by this Speech, that none can die for us in that sense that christ died for us,
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but such as whose Names we may be baptized into;
but such as whose Names we may be baptised into;
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but one man may die for anothers profit and benefit (as the Martyrs have done) and yet the other may not be baptized into his Name:
but one man may die for another's profit and benefit (as the Martyrs have done) and yet the other may not be baptised into his Name:
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and the Apostle Paul saith in Rom. 5. Christ died for the Ʋngodly, verse 6. scarcely for a righteous man wil one die;
and the Apostle Paul Says in Rom. 5. christ died for the Ʋngodly, verse 6. scarcely for a righteous man will one die;
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yet peradventure for a good man, some wil even dare to die, verse 7. Now Christ did so die for us,yet Peradventure for a good man, Some will even Dare to die, verse 7. Now christ did so die for us,
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1821
and in that sence that he saith, scarcely for a righteous man wil one die;
and in that sense that he Says, scarcely for a righteous man will one die;
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and in that sense did Christ die for the ungodly, that he saith, peradventure for a good man, some wil even dare to die:
and in that sense did christ die for the ungodly, that he Says, Peradventure for a good man, Some will even Dare to die:
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1823
But when the Apostle speaks of a mans dying for a righteous man, and for a good man, he doth not mean, that one wil scarce die for the benefit,
But when the Apostle speaks of a men dying for a righteous man, and for a good man, he does not mean, that one will scarce die for the benefit,
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1824
or profit of a righteous, or good man; but he speaks of dying in their place and stead;
or profit of a righteous, or good man; but he speaks of dying in their place and stead;
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and therefore when he speaks in the former Verse, of Christs dying for the Ungodly, he must needs mean for them,
and Therefore when he speaks in the former Verse, of Christ dying for the Ungodly, he must needs mean for them,
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as in their room and stead;
as in their room and stead;
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else he had not spoken ad idem in verse 6. to what he had spoken in verse 5. But the Apostle did certainly speak ad idem, and therefore when our Lord and Savior Christ died for us, he did not only die for our good,
Else he had not spoken ad idem in verse 6. to what he had spoken in verse 5. But the Apostle did Certainly speak ad idem, and Therefore when our Lord and Saviour christ died for us, he did not only die for our good,
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1828
and profit, but in our room, place, and stead.
and profit, but in our room, place, and stead.
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And 6. As when he died for us, he did give himself a Ransom for us;
And 6. As when he died for us, he did give himself a Ransom for us;
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so that price and Ransom was most sit, and suitable, being in it self sufficient to pay al our debt, a price beyond al compute;
so that price and Ransom was most fit, and suitable, being in it self sufficient to pay all our debt, a price beyond all compute;
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for saith the Apostle Peter, We are not redeemed with Silver and Gold, but with the precious blood of Christ;
for Says the Apostle Peter, We Are not redeemed with Silver and Gold, but with the precious blood of christ;
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1832
as if he should say, with such a price as is beyond al compute, in respect whereof, al the Silver and Gold in the World, are of no value;
as if he should say, with such a price as is beyond all compute, in respect whereof, all the Silver and Gold in the World, Are of no valve;
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a price in it self infinite, and of infinite value;
a price in it self infinite, and of infinite valve;
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not only satisfying the debt by way of acceptation, but by that intrinsecal worth and value that was in it self;
not only satisfying the debt by Way of acceptation, but by that intrinsical worth and valve that was in it self;
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for if Christs Death and Obedience should only satisfie God for our sin by way of Divine Acceptation,
for if Christ Death and obedience should only satisfy God for our since by Way of Divine Acceptation,
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1836
then it should satisfie no more than the Blood of Buls, and Goats might have done,
then it should satisfy no more than the Blood of Bulls, and Goats might have done,
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1837
for such Blood might satisfie by way of Acceptation:
for such Blood might satisfy by Way of Acceptation:
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But the Scope of the Apostle in Chap. 9. of the Hebrews, is to shew that the Blood of Christ, is more efficacious in it self, But the Scope of the Apostle in Chap. 9. of the Hebrews, is to show that the Blood of christ, is more efficacious in it self,
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1839
than the blood of al the Buls and Goats;
than the blood of all the Bulls and Goats;
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and therfore it was not satisfying in a way of Divine Acceptation only, but in a way of intrinsecal worth and merit.
and Therefore it was not satisfying in a Way of Divine Acceptation only, but in a Way of intrinsical worth and merit.
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Now, if the price that Christ laid down for us, was in it self sufficient to satisfie,
Now, if the price that christ laid down for us, was in it self sufficient to satisfy,
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1842
and this was not wrested from him, but he did freely offer it up unto God for us,
and this was not wrested from him, but he did freely offer it up unto God for us,
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and he did pay, and suffer al this in our room and stead, as a punishment due to us,
and he did pay, and suffer all this in our room and stead, as a punishment due to us,
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and inflicted on him by the hand of the Father, then God the Father must needs be satisfied with this great payment;
and inflicted on him by the hand of the Father, then God the Father must needs be satisfied with this great payment;
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1951
How shall we escape, if we neglect so great Salvation? which at the first, began to be preached by the Lord, How shall we escape, if we neglect so great Salvation? which At the First, began to be preached by the Lord,
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which indeed he was, as appears by that entertainment which he gave unto Christ, when Christ came into Heaven, saying, Sit thou on my right hand:
which indeed he was, as appears by that entertainment which he gave unto christ, when christ Come into Heaven, saying, Fit thou on my right hand:
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Surely therefore, the Satisfaction of Divine Wrath, and Justice, was an immediate effect of the Death of Christ, which he saw presently. Secondly:
Surely Therefore, the Satisfaction of Divine Wrath, and justice, was an immediate Effect of the Death of christ, which he saw presently. Secondly:
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As he did satisfie the Law, and Divine Justice, for al his Seed; so he did by his Death, sanctifie, and set them apart for God, consecrating them,
As he did satisfy the Law, and Divine justice, for all his Seed; so he did by his Death, sanctify, and Set them apart for God, consecrating them,
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even al those that he travelled with, to the use and Service of the Lord:
even all those that he traveled with, to the use and Service of the Lord:
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for as the first Adam did prophane, debauch, and defile al his Seed, by his Disobedience;
for as the First Adam did profane, debauch, and defile all his Seed, by his Disobedience;
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so the Second Adam, did by his Obedience, consecrate, sanctifie, and set apart his Seed for God;
so the Second Adam, did by his obedience, consecrate, sanctify, and Set apart his Seed for God;
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for saies the Apostle, Heb. 10.10. By the which will, we are sanctified through the offering of the Body of Christ:
for Says the Apostle, Hebrew 10.10. By the which will, we Are sanctified through the offering of the Body of christ:
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and again, verse 14. For by one Offering, he hath perfected (that is, consecrated, saith Calvin) for ever, them that are sanctified.
and again, verse 14. For by one Offering, he hath perfected (that is, consecrated, Says calvin) for ever, them that Are sanctified.
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And saith our Savior, For this cause do I sanctifie my self, that is (saith Maldonate, according to al the Authors that I have read) I do consecrate,
And Says our Saviour, For this cause do I sanctify my self, that is (Says Maldonate, according to all the Authors that I have read) I do consecrate,
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and offer up my •elf a Sacrifice, that they also may be sanctified, or consecrated in Truth,
and offer up my •elf a Sacrifice, that they also may be sanctified, or consecrated in Truth,
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and not in Ceremony, as the People were by the Sacrifices of the old Testament, which were but a shadow of the great,
and not in Ceremony, as the People were by the Sacrifices of the old Testament, which were but a shadow of the great,
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1856
and true Sacrifice Christ on the Cross.
and true Sacrifice christ on the Cross.
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And if our Lord and Savior Christ, when he died on the Cross, was then offered unto God, as our first Fruits;
And if our Lord and Saviour christ, when he died on the Cross, was then offered unto God, as our First Fruits;
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1858
then al the crop, and lump, must be sanctified thereby; but when he died, he was offered up unto God, as our first Fruits;
then all the crop, and lump, must be sanctified thereby; but when he died, he was offered up unto God, as our First Fruits;
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and therefore saies the Apostle, Heb. 2.11.
and Therefore Says the Apostle, Hebrew 2.11.
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For both he that sanctifieth, and they who are sanctified, are of one, as the first Fruits,For both he that Sanctifieth, and they who Are sanctified, Are of one, as the First Fruits,
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1861
and the Crop, or Lump were of one;
and the Crop, or Lump were of one;
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plainly therefore, when Christ died for us, he did then sanctifie, and set apart al those whom he died for:
plainly Therefore, when christ died for us, he did then sanctify, and Set apart all those whom he died for:
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and so the consecration, and sanctification of his Seed, is another Fruit, and immediate Effect of his Death. Thirdly:
and so the consecration, and sanctification of his Seed, is Another Fruit, and immediate Effect of his Death. Thirdly:
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1864
As he did consecrate al his Seed by his Death;
As he did consecrate all his Seed by his Death;
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1865
so he did merit Heaven, and Eternal Salvation for them, opening the Gates of Paradice (I mean the Coelestial Paradice) for them again:
so he did merit Heaven, and Eternal Salvation for them, opening the Gates of Paradise (I mean the Celestial Paradise) for them again:
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1906
Surely therefore, this breaking of the Power, and Force of Satan, is another Fruit, and immediate Effect of the Death of Christ. Sixtly:
Surely Therefore, this breaking of the Power, and Force of Satan, is Another Fruit, and immediate Effect of the Death of christ. Sixty:
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1866
for as the first Adam by his Sin, and Disobedience, did bring Death, and Eternal Condemnation upon al his Seed, and did cause the Gates of Paradice to be shut against him, and al his Posterity:
for as the First Adam by his since, and Disobedience, did bring Death, and Eternal Condemnation upon all his Seed, and did cause the Gates of Paradise to be shut against him, and all his Posterity:
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1867
so the Second Adam, did by his Death, and Obedience, open the Gates of Paradice, and Salvation, for al his Seed;
so the Second Adam, did by his Death, and obedience, open the Gates of Paradise, and Salvation, for all his Seed;
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1868
and therefore when he was on the Cross, he told the Thief, This day shalt thou be with me in Paradice;
and Therefore when he was on the Cross, he told the Thief, This day shalt thou be with me in Paradise;
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1869
why did he not rather say, This day shalt thou be with me in the third Heavens? (for our Paradice, is the third Heavens,
why did he not rather say, This day shalt thou be with me in the third Heavens? (for our Paradise, is the third Heavens,
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1870
as appears plainly by comparing the 2d and 3d Verses of the 12. Chapter of 2 Cor. ) But because,
as appears plainly by comparing the 2d and 3d Verses of the 12. Chapter of 2 Cor.) But Because,
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1871
as I conceive, he was performing his Obedience on the Tree, as our Second Adam, and so opening Heaven,
as I conceive, he was performing his obedience on the Tree, as our Second Adam, and so opening Heaven,
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1872
and our Paradice, in opposition to that hurt and mischief the first Adam did by his Disobedience in eating of the forbidden Tree;
and our Paradise, in opposition to that hurt and mischief the First Adam did by his Disobedience in eating of the forbidden Tree;
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1873
and if ye look into Heb. 10.19, 20. ye shal find that the Apostle Paul saith thus:
and if you look into Hebrew 10.19, 20. you shall find that the Apostle Paul Says thus:
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1874
Having therefore, Brethren, boldness to enter into the Holiest by the Blood of Jesus by a new, Having Therefore, Brothers, boldness to enter into the Holiest by the Blood of jesus by a new,
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1875
and living way, which he hath consecrated for us, through the vail, that is to say, his flesh. and living Way, which he hath consecrated for us, through the Vail, that is to say, his Flesh.
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1876
So that the opening of this way to Life for his Seed, was the proper, and immediate Effect and Fruit of Christs Death and Sufferings. Fourthly:
So that the opening of this Way to Life for his Seed, was the proper, and immediate Effect and Fruit of Christ Death and Sufferings. Fourthly:
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1877
As he did merit Eternal Life and Salvation for his Seed, opening the Gates of Paradice again for them;
As he did merit Eternal Life and Salvation for his Seed, opening the Gates of Paradise again for them;
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1878
So he did by his Death, recover the Image of God unto al his Seed:
So he did by his Death, recover the Image of God unto all his Seed:
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1879
For as the First Adam by his Sin, and Disobedience, did then lose the Image of God, which loss he saw,
For as the First Adam by his since, and Disobedience, did then loose the Image of God, which loss he saw,
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1880
as an immediate Fruit, and Effect of his Sin;
as an immediate Fruit, and Effect of his since;
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1881
so the Second Adam, Christ, did by his Death, and Obedience, merit the repair, and recovery of the Image of God, for his Seed;
so the Second Adam, christ, did by his Death, and obedience, merit the repair, and recovery of the Image of God, for his Seed;
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1882
which Purchase he did then obtain presently, and did see the right thereunto, immediately setled upon his Seed,
which Purchase he did then obtain presently, and did see the right thereunto, immediately settled upon his Seed,
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1883
and Children, whom he died for; for saith the Apostle, Heb. 9.12. But by his own blood, be entred in once, into the holy place, having obtained Eternal Redemption for us.
and Children, whom he died for; for Says the Apostle, Hebrew 9.12. But by his own blood, be entered in once, into the holy place, having obtained Eternal Redemption for us.
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1884
So that before he entred the holy place, he had obtained our Redemption:
So that before he entered the holy place, he had obtained our Redemption:
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look therefore what that is, which we in Scripture, are said to be redeemed from, that he obtained presently for his Seed.
look Therefore what that is, which we in Scripture, Are said to be redeemed from, that he obtained presently for his Seed.
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1907
As Christ did break the power of Satan, by the power of his Death;
As christ did break the power of Satan, by the power of his Death;
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1886
Now we are not only said to be redeemed from the Wrath to come, but from all Iniquity, Tit. 2.14. or from our vain Conversation, and that by his blood, 1 Pet. 1.18, 19. This purchase therefore, he obtained presently by his Death.
Now we Are not only said to be redeemed from the Wrath to come, but from all Iniquity, Tit. 2.14. or from our vain Conversation, and that by his blood, 1 Pet. 1.18, 19. This purchase Therefore, he obtained presently by his Death.
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1887
Neither can it be said, that then al his Seed should be immediately freed from their vain Conversation;
Neither can it be said, that then all his Seed should be immediately freed from their vain Conversation;
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1888
For as Parisiensis doth observe wel, As the sin of the first Adam doth not hurt his Seed,
For as Parisiensis does observe well, As the since of the First Adam does not hurt his Seed,
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1889
but in that they are his;
but in that they Are his;
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1890
so the Grace of the Second Adam, doth not actually profit his Seed, but in that they are his:
so the Grace of the Second Adam, does not actually profit his Seed, but in that they Are his:
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1891
But the Seed of Adam are his, as they receive Flesh from him when they are born;
But the Seed of Adam Are his, as they receive Flesh from him when they Are born;
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1892
so the Seed of Christ are not his, but as they receive the Spirit from him,
so the Seed of christ Are not his, but as they receive the Spirit from him,
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1893
and when they are born again;
and when they Are born again;
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1894
but though the Seed of Christ have not this Image actually stamped on them, til they do beleeve,
but though the Seed of christ have not this Image actually stamped on them, till they do believe,
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1895
yet they have a right, both to Salvation, and Sanctification, immediately setled on them by the Death of Christ,
yet they have a right, both to Salvation, and Sanctification, immediately settled on them by the Death of christ,
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1896
as a Child may have a right to a Land, by the Purchase of his Father,
as a Child may have a right to a Land, by the Purchase of his Father,
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1897
before he comes of Age, though he be not actually possessed of the Land til he do come of Age:
before he comes of Age, though he be not actually possessed of the Land till he do come of Age:
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1898
This Right therefore, and the Settlement of it upon the Seed of Christ, is another fruit,
This Right Therefore, and the Settlement of it upon the Seed of christ, is Another fruit,
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1899
and immediate Effect of his Death and Sufferings. Fiftly: As he did recover the Image of God by his Death;
and immediate Effect of his Death and Sufferings. Fifty: As he did recover the Image of God by his Death;
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1900
so he did spoil, and destroy the Power of Satan, which Satan had over al his Seed: so he did spoil, and destroy the Power of Satan, which Satan had over all his Seed:
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1901
For as by the Sin, and Disobedience of the first Adam, Satan got a Power over al his Posterity;
For as by the since, and Disobedience of the First Adam, Satan god a Power over all his Posterity;
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1902
so by the Death, and Obedience of the Second Adam, this Power was broken in reference to the Seed of Christ;
so by the Death, and obedience of the Second Adam, this Power was broken in Referente to the Seed of christ;
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for saith the Apostle, Heb. 2.14. He also, himself took part of the same, that through Death he might destroy him that had the power of Death, that is, the Devil: and again, Col. 2.15. And having spoiled Principalities, and Powers, he made a shew of them openly, triumphing over them in it, that is, the Cross:
for Says the Apostle, Hebrew 2.14. He also, himself took part of the same, that through Death he might destroy him that had the power of Death, that is, the devil: and again, Col. 2.15. And having spoiled Principalities, and Powers, he made a show of them openly, triumphing over them in it, that is, the Cross:
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1904
So that when Christ died on the Cross, he did then break, and rout the Forces of Satan, insomuch as al the Forces that he can draw up together, against the Seed of Christ, are but some rallied Troops:
So that when christ died on the Cross, he did then break, and rout the Forces of Satan, insomuch as all the Forces that he can draw up together, against the Seed of christ, Are but Some rallied Troops:
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then was his Field-Army broken, and Christ triumphed over them al upon the Cross.
then was his Field-Army broken, and christ triumphed over them all upon the Cross.
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1929
for a Testament is of force, after men are dead, otherwise it is of no strength at al,
for a Testament is of force, After men Are dead, otherwise it is of no strength At all,
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1908
so he did thereby also sanctifie al things to his Seed, insomuch as when they should come of Age, al things should be then clean unto them:
so he did thereby also sanctify all things to his Seed, insomuch as when they should come of Age, all things should be then clean unto them:
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1909
For as the First Adam by his Sin, and Disobedience, did defile al things, insomuch as al things were to be unclean, and accursed to his Posterity;
For as the First Adam by his since, and Disobedience, did defile all things, insomuch as all things were to be unclean, and accursed to his Posterity;
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1910
so the Second Adam, did by his Death, and Obedience, sprinkle, clense, and sanctifie al things to his Seed;
so the Second Adam, did by his Death, and obedience, sprinkle, cleanse, and sanctify all things to his Seed;
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1911
for saith the Apostle, Heb. 9.19. When Moses had spoken every Precept to the People, he took the blood of Calves,
for Says the Apostle, Hebrew 9.19. When Moses had spoken every Precept to the People, he took the blood of Calves,
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1912
and Goats, and sprinkled both the Book, and all the People: Moreover, he sprinkled with blood, both the Tabernacle, and al the Vessels of the Ministry;
and Goats, and sprinkled both the Book, and all the People: Moreover, he sprinkled with blood, both the Tabernacle, and all the Vessels of the Ministry;
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1913
and almost al things, are by the Law, purged with blood;
and almost all things, Are by the Law, purged with blood;
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1914
but the Heavenly things themselves, with better Sacrifices than these, verse 21, 23. that is, with Christs own Blood.but the Heavenly things themselves, with better Sacrifices than these, verse 21, 23. that is, with Christ own Blood.
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1915
And if you ask, why the Law, Tabernacle, and the Vessels of the Ministry, which were holy, should be thus sprinkled with Blood? Calvin gives Two Reasons;
And if you ask, why the Law, Tabernacle, and the Vessels of the Ministry, which were holy, should be thus sprinkled with Blood? calvin gives Two Reasons;
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namely, Because though these things were in themselves holy, yet being used by man (in regard of that pollution that is in him) they might be prophaned;
namely, Because though these things were in themselves holy, yet being used by man (in regard of that pollution that is in him) they might be Profaned;
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and though the Book, and Word of the Lord be holy, yet it wil not, it cannot be efficacious,
and though the Book, and Word of the Lord be holy, yet it will not, it cannot be efficacious,
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and profitable to us, Nisi Sanguine Christi dedicata, unless it be sprinkled by the Blood of Christ.
and profitable to us, Nisi Sanguine Christ dedicata, unless it be sprinkled by the Blood of christ.
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Now this sprinkling of the Vessels, Book, and al things; was performed when the Sacrifice was offered, and when the Testament was dedicated;
Now this sprinkling of the Vessels, Book, and all things; was performed when the Sacrifice was offered, and when the Testament was dedicated;
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1920
but the new Testament was confirmed by the Death of Christ, his Blood being the Blood of the New Testament,
but the new Testament was confirmed by the Death of christ, his Blood being the Blood of the New Testament,
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1921
and he was sacrificed on the Cross;
and he was sacrificed on the Cross;
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and therefore though his Seed are sanctified with inherent Holiness when they do beleeve, yet there was a sprinkling of al things, Ordinances, Afflictions, Dispensations,
and Therefore though his Seed Are sanctified with inherent Holiness when they do believe, yet there was a sprinkling of all things, Ordinances, Afflictions, Dispensations,
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and al Conditions to them, by the Death of Christ;
and all Conditions to them, by the Death of christ;
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so that this Sanctification, or sprinkling of al things, in reference to his Seed, was another Fruit,
so that this Sanctification, or sprinkling of all things, in Referente to his Seed, was Another Fruit,
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and immediate Effect of the Death of Christ. Seventhly:
and immediate Effect of the Death of christ. Seventhly:
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As Christ did sanctifie al things to his Seed, so by his Death, he did confirm the Covenant of Grace:
As christ did sanctify all things to his Seed, so by his Death, he did confirm the Covenant of Grace:
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For as the first Adam, did break the old Covenant by his Sin, and Disobedience; so the Second Adam by his Death, and Obedience, did confirm the new;
For as the First Adam, did break the old Covenant by his since, and Disobedience; so the Second Adam by his Death, and obedience, did confirm the new;
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For (saith the Apostle, Heb. 9.16.) Where a Testament is, there must also of necessity be, the Death of the Testator; For (Says the Apostle, Hebrew 9.16.) Where a Testament is, there must also of necessity be, the Death of the Testator;
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1930
whilst the Testator liveth, verse 17. And again, Gal. 3.15. Brethren, I speak after the manner of men, though it be but a mans Covenant,
while the Testator lives, verse 17. And again, Gal. 3.15. Brothers, I speak After the manner of men, though it be but a men Covenant,
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yet if it be confirmed, no man disanulleth, or addeth thereto;
yet if it be confirmed, no man disannulleth, or adds thereto;
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and this I say, that the Covenant that was confirmed before of God in Christ, &c. ver. 17. So that the Covenant of Grace was confirmed by Christ in his Death:and this I say, that the Covenant that was confirmed before of God in christ, etc. for. 17. So that the Covenant of Grace was confirmed by christ in his Death:
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Only the Question is, How this Covenant was confirmed by the death of Christ? The Socinians say, That Christs death did confirm the Covenant by way of Testimony, Only the Question is, How this Covenant was confirmed by the death of christ? The socinians say, That Christ death did confirm the Covenant by Way of Testimony,
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1934
or Declaration of the Truth of the Gospel;
or Declaration of the Truth of the Gospel;
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1935
the Lord say they hath promised in the Gospel, that al those who repent and beleeve, shal be justified and saved.
the Lord say they hath promised in the Gospel, that all those who Repent and believe, shall be justified and saved.
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1936
Now Christ preaching this Truth, and dying in it, hath confirmed this Truth, and the Gospel;
Now christ preaching this Truth, and dying in it, hath confirmed this Truth, and the Gospel;
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1937
and therefore say they, Christ is called the true, and the faithful Witness. 1. But though Christ by his death, did bear his Testimony to the Truth of the Gospel,
and Therefore say they, christ is called the true, and the faithful Witness. 1. But though christ by his death, did bear his Testimony to the Truth of the Gospel,
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yet where do we find in Scripture, that his death did confirm the Covenant by way of Testimony? 2. Where doth it appear that the Covenant which he confirmed by his death, was this,
yet where do we find in Scripture, that his death did confirm the Covenant by Way of Testimony? 2. Where does it appear that the Covenant which he confirmed by his death, was this,
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If you repent, and beleeve, you shal be saved, and justified? The thing is true,
If you Repent, and believe, you shall be saved, and justified? The thing is true,
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and a Gospel Truth, but the Covenant which Christ confirmed, ye read of in Heb. 8. where the Lord doth promise both Faith,
and a Gospel Truth, but the Covenant which christ confirmed, you read of in Hebrew 8. where the Lord does promise both Faith,
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1941
and Repentance also. 3. If the death of Christ did confirm the Covenant by way of Testimony, testifying the Truth of the Gospel;
and Repentance also. 3. If the death of christ did confirm the Covenant by Way of Testimony, testifying the Truth of the Gospel;
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1942
then the death of the Martyrs should confirm the Covenant, more than the death of Christ:
then the death of the Martyrs should confirm the Covenant, more than the death of christ:
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1943
for the Socinians deny the Deity of Christ;
for the socinians deny the Deity of christ;
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1944
and if Christ were only Man, then the death of thousands (some dying more painful deaths than Christ did) should give a greater Testimony to the Truth of the Gospel,
and if christ were only Man, then the death of thousands (Some dying more painful death's than christ did) should give a greater Testimony to the Truth of the Gospel,
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1945
and so confirm the Covenant more than the death of Christ:
and so confirm the Covenant more than the death of christ:
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1946
but where do we find in al the Scripture, that the death of the Martyrs is said to confirm the New Covenant? The death of none,
but where do we find in all the Scripture, that the death of the Martyrs is said to confirm the New Covenant? The death of none,
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1947
but of the Testator, can confirm the Testament;
but of the Testator, can confirm the Testament;
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1948
but Christ only (and not the Martyrs) is the Testator, Heb. 9.17. 4. Then also the Miracles that Christ wrought,
but christ only (and not the Martyrs) is the Testator, Hebrew 9.17. 4. Then also the Miracles that christ wrought,
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1949
and the Apostles preaching, with the Gifts that Christ gave to them upon his Ascention, should confirm the Covenant;
and the Apostles preaching, with the Gifts that christ gave to them upon his Ascension, should confirm the Covenant;
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1950
for saith the Apostle, Heb. 2.3.
for Says the Apostle, Hebrew 2.3.
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1952
and was confirmed unto us by them that heard him;
and was confirmed unto us by them that herd him;
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God also bearing them witness, both with signs and wonders, and with divers Miracles, and Gifts of the Holy Ghost, verse 4. It seems then, that the Truth of the Go•pel was confirmed to us by Miracles, and the Apostles preaching;God also bearing them witness, both with Signs and wonders, and with diverse Miracles, and Gifts of the Holy Ghost, verse 4. It seems then, that the Truth of the Go•pel was confirmed to us by Miracles, and the Apostles preaching;
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yet the Miracles, and preaching of the Apostles, are not said in Scripture to confirm the Covenant, which yet might very wel be said,
yet the Miracles, and preaching of the Apostles, Are not said in Scripture to confirm the Covenant, which yet might very well be said,
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1955
if Christs Death should confirm it by way of Testimony. 5. If the Death of Christ, doth confirm the Covenant by way of Testimony,
if Christ Death should confirm it by Way of Testimony. 5. If the Death of christ, does confirm the Covenant by Way of Testimony,
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1956
then the blood of Buls and Goats, might have confirmed the Covenant;
then the blood of Bulls and Goats, might have confirmed the Covenant;
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1957
for when God testified the Truth of his Promise to Adam, Gen. 15. He said to him, Take thee an Heifer of three years old,
for when God testified the Truth of his Promise to Adam, Gen. 15. He said to him, Take thee an Heifer of three Years old,
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1958
and a shee Goat of three yeers old, and a Turtle Dove, and a yong Pidgeon;
and a she Goat of three Years old, and a Turtle Dove, and a young Pigeon;
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1959
and he took them, and divided them in the mid'st, ver. 9, 10. But the Apostle tels us plainly, Heb. 9. That the blood of Buls and Goats could not confirm the Covenant. 6. The Ordinance of the Lords Supper, doth testifie Gods willingness to forgive sinners;and he took them, and divided them in the midst, ver. 9, 10. But the Apostle tells us plainly, Hebrew 9. That the blood of Bulls and Goats could not confirm the Covenant. 6. The Ordinance of the lords Supper, does testify God's willingness to forgive Sinners;
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1960
That Cup is the New Testament in Christs blood, shed for many for the remission of sins: That Cup is the New Testament in Christ blood, shed for many for the remission of Sins:
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1961
But though the Lords Supper be a Seal of the Covenant, sealing to us, evidencing, testifying,
But though the lords Supper be a Seal of the Covenant, sealing to us, evidencing, testifying,
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1962
and assuring us of Gods Love b• Christ;
and assuring us of God's Love b• christ;
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1963
yet it is not a Seal of the Covenant, as Christs blood was, which did not only •eal to us,
yet it is not a Seal of the Covenant, as Christ blood was, which did not only •eal to us,
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but was a Seal of the Covenant it self, as it lay between God the Father, and him.
but was a Seal of the Covenant it self, as it lay between God the Father, and him.
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1965
But if Christs death, did only confirm the Covenant by way of Testimony, then the Lords Supper might as wel be said to confirm the Covenant, which is no where affirmed in the Scripture.
But if Christ death, did only confirm the Covenant by Way of Testimony, then the lords Supper might as well be said to confirm the Covenant, which is no where affirmed in the Scripture.
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1966
But 7. Look how the Obedience of the first Adam, should have confirmed the Covenant, in case he had stood;
But 7. Look how the obedience of the First Adam, should have confirmed the Covenant, in case he had stood;
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1967
and look how he broke that Covenant by his Disobedience; so did the Death, and Obedience of Christ, the Second Adam, confirm the new Covenant.
and look how he broke that Covenant by his Disobedience; so did the Death, and obedience of christ, the Second Adam, confirm the new Covenant.
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Now if the first Adam had stood and confirmed that Covenant, he had confirmed it by performing the Condition of it;
Now if the First Adam had stood and confirmed that Covenant, he had confirmed it by performing the Condition of it;
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1969
and he brake it by not observing, and not doing the Condition of it:
and he brake it by not observing, and not doing the Condition of it:
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so the Second Adam, Christ, did confirm the new Covenant by his Death, and in that, by his Obedience, he did perform the Condition of the New Covenant for his Seed:
so the Second Adam, christ, did confirm the new Covenant by his Death, and in that, by his obedience, he did perform the Condition of the New Covenant for his Seed:
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1971
Thus I say, he confirmed the Covenant of Grace, even by performing the Condition of it;
Thus I say, he confirmed the Covenant of Grace, even by performing the Condition of it;
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2059
and to give an hea•t of flesh;
and to give an hea•t of Flesh;
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And thus you have seen both Negatively, and Affirmatively, what are not, and what are, the next,
And thus you have seen both Negatively, and Affirmatively, what Are not, and what Are, the next,
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1974
and immediate Effects of the Death of Christ. Secondly: As for the remote Effects of the Death of Christ, they are many:
and immediate Effects of the Death of christ. Secondly: As for the remote Effects of the Death of christ, they Are many:
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1975
As 1. Freedom from the Law, Curse, and the Wrath of God, Gal. 3.13. 1 Thes. 1.10. 2. Our Effectual Vocation,
As 1. Freedom from the Law, Curse, and the Wrath of God, Gal. 3.13. 1 Thebes 1.10. 2. Our Effectual Vocation,
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1976
or Calling, 2 Tim 1.9. 3. Our Justification, and actual Reconciliation with God, Rom. 5.1.
or Calling, 2 Tim 1.9. 3. Our Justification, and actual Reconciliation with God, Rom. 5.1.
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1977
Ephes. 1.8. 4. Our Sanctification, and holiness of Soul and Life, Ephes. 5.25, 26, 27. Heb. 9.14. 1 John, 1.7. 5. Our Adoption,Ephesians 1.8. 4. Our Sanctification, and holiness of Soul and Life, Ephesians 5.25, 26, 27. Hebrew 9.14. 1 John, 1.7. 5. Our Adoption,
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1978
and al those Spiritual Priviledges wh•ch belong to the Sons of God, Gal. 4.4, 5. 6. Our Peace, Comfort,
and all those Spiritual Privileges wh•ch belong to the Sons of God, Gal. 4.4, 5. 6. Our Peace, Comfort,
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1979
and Freedom from Fears, 1. Luk. 74.2. Heb. 14 And to name no more but this, 7. Our Salvation in the World to come, Heb. 9.15. Al which, I cal the more remote Effects of the Death of Christ;
and Freedom from Fears, 1. Luk. 74.2. Hebrew 14 And to name no more but this, 7. Our Salvation in the World to come, Hebrew 9.15. All which, I call the more remote Effects of the Death of christ;
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which though he did not presently see the obtainment of, yet he shal surely see them.
which though he did not presently see the obtainment of, yet he shall surely see them.
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1981
And so I come to the Second thing propounded, to be cleered and evidenced, Viz. The Assurance of his Issue, and the sight thereof.
And so I come to the Second thing propounded, to be cleared and evidenced, Viz. The Assurance of his Issue, and the sighed thereof.
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1982
Having therefore seen, what are the Fruits, and Effects of the Death of Christ, How may it appear, that Christ shal certainly see the obtainment of these last Effects? and what assurance had, or hath he thereof? Having Therefore seen, what Are the Fruits, and Effects of the Death of christ, How may it appear, that christ shall Certainly see the obtainment of these last Effects? and what assurance had, or hath he thereof?
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1983
He had the Assurance of the Pre-salvation of many thousand Souls:
He had the Assurance of the Pre-salvation of many thousand Souls:
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1984
for when Christ died on the Cross, many thousands were in Heaven upon the account of his Death:
for when christ died on the Cross, many thousands were in Heaven upon the account of his Death:
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1985
God the Father took Christs word, promising to die for sinners, and so saved many aforehand.
God the Father took Christ word, promising to die for Sinners, and so saved many aforehand.
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1986
As the Son died, and took the Fathers Word for the Salvation of many after his Death;
As the Son died, and took the Father's Word for the Salvation of many After his Death;
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1987
so the Father took the Sons Word, and saved many before his Death upon the account thereof.
so the Father took the Sons Word, and saved many before his Death upon the account thereof.
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1988
Now when Christ died, this pre-salvation of so many thousands, was a great Assurance to him, of the accomplishment,
Now when christ died, this pre-salvation of so many thousands, was a great Assurance to him, of the accomplishment,
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1989
and obtainment of al those things which he travelled for. Secondly: He had the Assurance also of his own Merit, and his Fathers Faithfulness.
and obtainment of all those things which he traveled for. Secondly: He had the Assurance also of his own Merit, and his Father's Faithfulness.
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1990
For 1. He did not only merit Heaven and Salvation for those whom he died for; For 1. He did not only merit Heaven and Salvation for those whom he died for;
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1991
but he merited Grace, Holiness, and Regeneration for them: for whatever God gives in time, he gives upon the account of Christs Merit;
but he merited Grace, Holiness, and Regeneration for them: for whatever God gives in time, he gives upon the account of Christ Merit;
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1992
but in time, he doth give Grace and Holiness, for he doth bless us with all spiritual blessings in Christ.
but in time, he does give Grace and Holiness, for he does bless us with all spiritual blessings in christ.
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1993
Now Grace and Holiness are Spiritual blessings, and therefore God doth bless us therewith in Christ. 2. Look what the Father promiseth, that he doth give out upon the account of Christ;
Now Grace and Holiness Are Spiritual blessings, and Therefore God does bless us therewith in christ. 2. Look what the Father promises, that he does give out upon the account of christ;
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1994
for all the Promises are Yea, and Amen, in Christ; Grace and Truth comes by Christ, & the fulfilling of the Promise, is truth;
for all the Promises Are Yea, and Amen, in christ; Grace and Truth comes by christ, & the fulfilling of the Promise, is truth;
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1995
but God the Father hath promised Grace as wel as Glory;
but God the Father hath promised Grace as well as Glory;
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1996
I will write my Law in your heart, I will take away the heart of stone, I will write my Law in your heart, I will take away the heart of stone,
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1997
and give you an heart of flesh, I will give you a new heart, saith God. and give you an heart of Flesh, I will give you a new heart, Says God.
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1998
3. Wha•ever Grace is derived from Christ, and communicated by him to us, he merited for us;
3. Wha•ever Grace is derived from christ, and communicated by him to us, he merited for us;
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1999
But of his Fulness, we do al receive, even Grace for Grace. But of his Fullness, we do all receive, even Grace for Grace.
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2000
4. We pray to God for the Conversion, and Regeneration of sinners, and we beg this in the Name of Christ;
4. We pray to God for the Conversion, and Regeneration of Sinners, and we beg this in the Name of christ;
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2001
there•ore Christ hath merited, not only Glory, but Grace and Holine s. And 5. The Apostle tels us expresly in 2 Tim. 1.9. That we are called with an holy Calling, in, a•d by Jesus Christ;
there•ore christ hath merited, not only Glory, but Grace and Holine s. And 5. The Apostle tells us expressly in 2 Tim. 1.9. That we Are called with an holy Calling, in, a•d by jesus christ;
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2002
W•o hath saved us, and called us with an holy Ca•ling; W•o hath saved us, and called us with an holy Ca•ling;
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2003
not according to our Work•, but according to his own purpo e, and G•ace, whi•• he hath given us in Christ Je•us, before the Wo•ld began. not according to our Work•, but according to his own purpo e, and G•ace, whi•• he hath given us in christ Je•us, before the Wo•ld began.
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2004
As God doth work al Na•ural things by Second Cau•es, so he doth work al Supernatural things by Christ:
As God does work all Na•ural things by Second Cau•es, so he does work all Supernatural things by christ:
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2005
By C•rist •e d•d make the old Creation, as he was the Ete•n•l Son of God;
By C•rist •e d•d make the old Creation, as he was the Ete•n•l Son of God;
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2006
and by Christ he makes the new Creation, as our Mediator. Now look what the Father worketh by him, that did he merit for us;
and by christ he makes the new Creation, as our Mediator. Now look what the Father works by him, that did he merit for us;
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2007
but our new Creation is wrought by him, and theretore he did not only merit Heaven, and happiness,
but our new Creation is wrought by him, and theretore he did not only merit Heaven, and happiness,
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2008
but al our Grace and Holiness for us.
but all our Grace and Holiness for us.
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2009
2. He did not only merit the impetration of our Redemption, but the application of it also, the application of the means of Grace,
2. He did not only merit the impetration of our Redemption, but the application of it also, the application of the means of Grace,
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2010
and the application of his own Merit; for his Death is made the Reason of this application, Esai. 53.11. By his knowledg shal my righteous Servant justifie many, for he shal bear their iniquities: so again, Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit, offered up himself, purge our Consciences from dead Works, to serve the living God;
and the application of his own Merit; for his Death is made the Reason of this application, Isaiah. 53.11. By his knowledge shall my righteous Servant justify many, for he shall bear their iniquities: so again, Hebrew 9.14. How much more shall the blood of christ, who through the Eternal Spirit, offered up himself, purge our Consciences from dead Works, to serve the living God;
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2011
and for this cause is he the Mediator of the new Covenant. and for this cause is he the Mediator of the new Covenant.
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5987
as long as a man thinks it is but a Temptation, he thinks, it wil not last long, it is but a Temptation, it wil not hold alwaies,
as long as a man thinks it is but a Temptation, he thinks, it will not last long, it is but a Temptation, it will not hold always,
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2012
Now if Christ shal therfore justifie many, because he did bear their sins, then he did merit this application for al those whom he died for. 2. If Christ did not merit this application,
Now if christ shall Therefore justify many, Because he did bear their Sins, then he did merit this application for all those whom he died for. 2. If christ did not merit this application,
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2013
then there is some Grace which is not from Christ, or this application is no Grace,
then there is Some Grace which is not from christ, or this application is no Grace,
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2014
but the application of Grace, and of Christs Merits, and Redemption, is Grace, and there is no Grace which we have,
but the application of Grace, and of Christ Merits, and Redemption, is Grace, and there is no Grace which we have,
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2015
but is al from Christ. 3. Our other Adversaries tel us, that no Child perisheth,
but is all from christ. 3. Our other Adversaries tell us, that no Child Perishes,
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2016
or is damned only for Original sin, but that sin is taken off from al, by the Death of Christ;
or is damned only for Original since, but that since is taken off from all, by the Death of christ;
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2017
therefore the death of Christ, and his Merits, are applied unto al Infants;
Therefore the death of christ, and his Merits, Are applied unto all Infants;
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2018
and if so, then he hath merited the application of Redemption for al, or else he did not die equally for al,
and if so, then he hath merited the application of Redemption for all, or Else he did not die equally for all,
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2019
as they say. 4. Look what God hath promised, that Christ hath merited;
as they say. 4. Look what God hath promised, that christ hath merited;
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2020
but he hath promised the application of Christs death & Merits, for saith he, My Servant shal deal prudently, he shal be exalted,
but he hath promised the application of Christ death & Merits, for Says he, My Servant shall deal prudently, he shall be exalted,
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2021
so shal he sprinkle many Nations, Isa. 52.15. so shall he sprinkle many nations, Isaiah 52.15.
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2022
And 5. If he did not merit the application as wel as the impetration of our Redemption,
And 5. If he did not merit the application as well as the impetration of our Redemption,
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2023
then he merited no more for those that are in Heaven, than for those that are in Hel;
then he merited no more for those that Are in Heaven, than for those that Are in Hell;
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2024
no more for those that are saved, than for those that are damned:
no more for those that Are saved, than for those that Are damned:
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2025
For he merited the impetration of Redemption for al the particular men of the World, say they.
For he merited the impetration of Redemption for all the particular men of the World, say they.
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2026
But he did merit more for the saved, than for the damned;
But he did merit more for the saved, than for the damned;
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2027
else those in Heaven have no more cau e to praise God, and to be thankful unto Christ,
Else those in Heaven have no more caused e to praise God, and to be thankful unto christ,
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2028
than those that are in Hel. Surely therefore, our Lord and Savior Christ, when he died, did not only merit the Impetration,
than those that Are in Hel. Surely Therefore, our Lord and Saviour christ, when he died, did not only merit the Impetration,
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2029
but the Application also, of our Redemption.
but the Application also, of our Redemption.
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2030
3. He did not only merit a sufficiency of Grace for us, but the efficacy of Grace also:
3. He did not only merit a sufficiency of Grace for us, but the efficacy of Grace also:
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2031
For look what Grace the Father gives in time that the Son merited, for he blesses with al spiritual blessings in him; For look what Grace the Father gives in time that the Son merited, for he Blesses with all spiritual blessings in him;
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2032
but the Father doth not only give forth a sufficiency of Grace, but the efficacy of it;
but the Father does not only give forth a sufficiency of Grace, but the efficacy of it;
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2033
for saith the Apostle, he worketh in us, NONLATINALPHABET, the wil, and the deed. 2. Look what Grace the Father promiseth us, that Christ merited for us;
for Says the Apostle, he works in us,, the will, and the deed. 2. Look what Grace the Father promises us, that christ merited for us;
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2034
but the Father promiseth not only a sufficiency, but the efficacy of Grace, I wil put my Spirit into you,
but the Father promises not only a sufficiency, but the efficacy of Grace, I will put my Spirit into you,
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2035
and cause you to walk in my waies, saith God. and cause you to walk in my ways, Says God.
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2036
3. Christ is the Mediator of the new Covenant, upon the account of his Death, Heb. 9.14, 15. therefore whatever Grace is promised in the New Covenant, his Death is the meritorious cause of;
3. christ is the Mediator of the new Covenant, upon the account of his Death, Hebrew 9.14, 15. Therefore whatever Grace is promised in the New Covenant, his Death is the meritorious cause of;
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2037
but the efficacy of Grace is promised in the new Covenant;
but the efficacy of Grace is promised in the new Covenant;
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2038
I wil write my Law in your hearts, Heb. 8. 4. The Death and Obedience of Christ, is more meritorious for us,I will write my Law in your hearts, Hebrew 8. 4. The Death and obedience of christ, is more meritorious for us,
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2039
than the Sin, and Disobedience of the first Adam, was against us, Rom. 5. But the Sin,
than the since, and Disobedience of the First Adam, was against us, Rom. 5. But the since,
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2040
and Disobedience of the first Adam, did not only merit a sufficiency of evil, but the efficacy of evil upon our Nature;
and Disobedience of the First Adam, did not only merit a sufficiency of evil, but the efficacy of evil upon our Nature;
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2041
and therefore the Death, and Obedience of the Second Adam, did merit the efficacy of Grace for us.
and Therefore the Death, and obedience of the Second Adam, did merit the efficacy of Grace for us.
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2042
And 5. If Christ did not merit the efficacy of Grace, he should merit no more for those that are saved in Heaven, And 5. If christ did not merit the efficacy of Grace, he should merit no more for those that Are saved in Heaven,
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2043
than for those that are damned in Hel;
than for those that Are damned in Hell;
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2044
for he merited a sufficiency of Grace, say the Adversaries, even for those that are in Hel:
for he merited a sufficiency of Grace, say the Adversaries, even for those that Are in Hell:
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but that is an ugly Assertion, even in the Eyes of moderate Papists.
but that is an ugly Assertion, even in the Eyes of moderate Papists.
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But 6. Do we not pray for the Efficacy of Grace, and of Christs Death? When David said, Incline my heart to thy Law, and not unto Covetousness;
But 6. Do we not pray for the Efficacy of Grace, and of Christ Death? When David said, Incline my heart to thy Law, and not unto Covetousness;
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when he said, Open mine Eyes, that I may see the wonders of thy Law;
when he said, Open mine Eyes, that I may see the wonders of thy Law;
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did he only pray for the sufficiency of Grace? No, but the efficacy of it;
did he only pray for the sufficiency of Grace? No, but the efficacy of it;
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therfore we may, and do stil pray so, and that upon the account of Christs Merits:
Therefore we may, and do still pray so, and that upon the account of Christ Merits:
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Surely therefore, Christ hath not only merited the sufficiency, but the efficacy of Grace.
Surely Therefore, christ hath not only merited the sufficiency, but the efficacy of Grace.
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4. He did not only merit some Blessings of the Covenant, but that which is commonly called the Condition of the Covenant:
4. He did not only merit Some Blessings of the Covenant, but that which is commonly called the Condition of the Covenant:
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He died to procure Faith and Repentance, he did not only die to merit a power for us to beleeve,
He died to procure Faith and Repentance, he did not only die to merit a power for us to believe,
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but by his Death, he did also merit Faith and Repentance; for look what the Father worketh in us by him, that he merited;
but by his Death, he did also merit Faith and Repentance; for look what the Father works in us by him, that he merited;
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but the Father worketh Faith and Repentance by him;
but the Father works Faith and Repentance by him;
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For he worketh in us, that which is wel-pleasing in his sight by Jesus Christ, Heb. 13.21.For he works in us, that which is Well-pleasing in his sighed by jesus christ, Hebrew 13.21.
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Now Faith and Repentance, are wel-pleasing in his sight. 2. Christ merited al that Grace which the Father hath promised,
Now Faith and Repentance, Are Well-pleasing in his sighed. 2. christ merited all that Grace which the Father hath promised,
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for al the Promises are Yea, and Amen in him;
for all the Promises Are Yea, and Amen in him;
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but the Father hath promised, not only to give us a powe• to beleeve, but to take away the heart of stone, that is, actual resistance,
but the Father hath promised, not only to give us a powe• to believe, but to take away the heart of stone, that is, actual resistance,
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that is, a yielding he•rt, and what is Faith, but a yielding unto God? And ye shal all know me, saith God. 3. Christ merited for us, that which he works in us;
that is, a yielding he•rt, and what is Faith, but a yielding unto God? And you shall all know me, Says God. 3. christ merited for us, that which he works in us;
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but he works Faith in us, for he is the Author, and Finisher of our Faith, Heb. 12. 4. We pray to God for Faith, and Repentance;
but he works Faith in us, for he is the Author, and Finisher of our Faith, Hebrew 12. 4. We pray to God for Faith, and Repentance;
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I beleeve, Lord, help my Ʋnbelief; and Christ prayed for Peter, that his Faith might not fail. I believe, Lord, help my Ʋnbelief; and christ prayed for Peter, that his Faith might not fail.
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We also pray for the Faith and Conversion of Infidels, and that in the Name of Christ, do we only pray, that God would give them, We also pray for the Faith and Conversion of Infidels, and that in the Name of christ, do we only pray, that God would give them,
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and us a power to beleeve? that (it's said) we have already:
and us a power to believe? that (it's said) we have already:
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we pray for Faith and Repentance, in the Name of Christ, therefore Christ hath merited Faith and Repentance.
we pray for Faith and Repentance, in the Name of christ, Therefore christ hath merited Faith and Repentance.
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And, 5. The Apostle tels us expresly, that the NONLATINALPHABET, the very work of Beleeving is given us upon the account of Christ;
And, 5. The Apostle tells us expressly, that the, the very work of Believing is given us upon the account of christ;
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Ʋnto you it is given for Christ, not only to beleeve on him, but to suffer for him, Phil. 1.29. Some would read these words otherwise, being much pinched with the strength of them;Ʋnto you it is given for christ, not only to believe on him, but to suffer for him, Philip 1.29. some would read these words otherwise, being much pinched with the strength of them;
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but the old Siriack Translation reads them thus, though Grotius either consulting with the Latin Translation,
but the old Syriac translation reads them thus, though Grotius either consulting with the Latin translation,
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or his own declined Judgment, makes these words, for Christ, to be a Pleonatine; but Councel•, Fathers, and others, read them thus;
or his own declined Judgement, makes these words, for christ, to be a Pleonatine; but Councel•, Father's, and Others, read them thus;
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Unto you it is given for Christ, not only to beleeve on him, and so the words ought to be read;
Unto you it is given for christ, not only to believe on him, and so the words ought to be read;
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for the NONLATINALPHABET, is to be read in the first clause of the verse, as it is read in the last;
for the, is to be read in the First clause of the verse, as it is read in the last;
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but in the last part of the verse, it is read for to suffer for Christ;
but in the last part of the verse, it is read for to suffer for christ;
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what is that? is that in the behalf of Christ? No, but for his sake.
what is that? is that in the behalf of christ? No, but for his sake.
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So therefore, the same words in the former part of the verse, are to be read, for Christ, that is,
So Therefore, the same words in the former part of the verse, Are to be read, for christ, that is,
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for the sake of Christ, to you it is given to beleeve for Christs sake:
for the sake of christ, to you it is given to believe for Christ sake:
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Now look what the Father gives as an act of free Grace, that he gives upon the account of Christs Merit;
Now look what the Father gives as an act of free Grace, that he gives upon the account of Christ Merit;
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for free Grace, and Christs Merits, go together in the Language of Pauls Epistles; but the NONLATINALPHABET, the work of Faith is given us as an act of free Grace; for saies the Apostle, NONLATINALPHABET;
for free Grace, and Christ Merits, go together in the Language of Paul's Epistles; but the, the work of Faith is given us as an act of free Grace; for Says the Apostle,;
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and look what the Father gives for Christs sake, that Christ hath merited;
and look what the Father gives for Christ sake, that christ hath merited;
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but as the Father hath given us NONLATINALPHABET, to suffer for him, that is, for his sake;
but as the Father hath given us, to suffer for him, that is, for his sake;
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so saith the Apostle, he hath given us NONLATINALPHABET, for Christ, that is, for his sake to beleeve.
so Says the Apostle, he hath given us, for christ, that is, for his sake to believe.
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Now if Christ did merit al these things, then knowing that the Father is Faithful, in paying and performing what the Son purchased, he must needs know,
Now if christ did merit all these things, then knowing that the Father is Faithful, in paying and performing what the Son purchased, he must needs know,
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and be fully assured that he should see, and enjoy al those effects of his Death, which he travelled for, when he died.
and be Fully assured that he should see, and enjoy all those effects of his Death, which he traveled for, when he died.
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If the e be the Effects of Christs Death, and he had such ful assurance to obtain them al;
If the e be the Effects of Christ Death, and he had such full assurance to obtain them all;
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then surely, Christ did not die for al the particular men of the World; for he did not only merit Eternal Life, and Salvation;
then surely, christ did not die for all the particular men of the World; for he did not only merit Eternal Life, and Salvation;
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but Grace, and Holiness, Faith, and Repentance, for al those whom he died for; and he shal u•ely obtain al the ends and effects of his Death;
but Grace, and Holiness, Faith, and Repentance, for all those whom he died for; and he shall u•ely obtain all the ends and effects of his Death;
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but al the particular men in the World shal not be •aved, n•r beleeve, and repent,
but all the particular men in the World shall not be •aved, n•r believe, and Repent,
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and therefore certainly he did not die for every particular man in the World; but of this more in the next Exercise: Only as a concluding word.
and Therefore Certainly he did not die for every particular man in the World; but of this more in the next Exercise: Only as a concluding word.
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Let Comfort be, to whom Comfort belongs, here is much much Comfort for al those that are •he ••ed of Christ, whom he died for, and travelled with.
Let Comfort be, to whom Comfort belongs, Here is much much Comfort for all those that Are •he ••ed of christ, whom he died for, and traveled with.
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You shal •ee the travel of Christs Soul accomplished in your Salvation, Sanctification, and Consolation; for he hath purchased, and merited your Glory, therefore you shal have the same;
You shall •ee the travel of Christ Soul accomplished in your Salvation, Sanctification, and Consolation; for he hath purchased, and merited your Glory, Therefore you shall have the same;
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it was your Justification that he was in travel for, therefore you shal see the same;
it was your Justification that he was in travel for, Therefore you shall see the same;
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it was your Sanctification, and Holiness that he did travel for, and he shal not miscarry;
it was your Sanctification, and Holiness that he did travel for, and he shall not miscarry;
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it was your Comfort, and Consolation, and Salvation, that he was in Travel for, and therefore in due time you shal see the same.
it was your Comfort, and Consolation, and Salvation, that he was in Travel for, and Therefore in due time you shall see the same.
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But I fear that I am none of his Seed, that he did not die for me. He died for his Sheep;But I Fear that I am none of his Seed, that he did not die for me. He died for his Sheep;
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I lay down my Life for my Sheep, saith he;I lay down my Life for my Sheep, Says he;
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a Sheep is an harmless Creature, it can be hurt by any, but it can do hurt to none;
a Sheep is an harmless Creature, it can be hurt by any, but it can do hurt to none;
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it is a prey to al, but doth prey upon none.
it is a prey to all, but does prey upon none.
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So are the Sheep of Christ, innocent, harmless, and without horns, as the word is, be innocent as Doves, or without horns as Doves, NONLATINALPHABET;
So Are the Sheep of christ, innocent, harmless, and without horns, as the word is, be innocent as Dove, or without horns as Dove,;
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a Sheep is an useful, profitable Creature, nothing not useful in it; the Flesh, the Wool, the very Dung thereof profitable.
a Sheep is an useful, profitable Creature, nothing not useful in it; the Flesh, the Wool, the very Dung thereof profitable.
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So are the Sheep of Christ, and his Sheep hear his Voyce, but know not the Voyce of a Stranger;
So Are the Sheep of christ, and his Sheep hear his Voice, but know not the Voice of a Stranger;
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and if you be in your Life harmless, profitable, hearing the Voyce of Christ in the Gospel,
and if you be in your Life harmless, profitable, hearing the Voice of christ in the Gospel,
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then are you his Sheep, and he did die for you. 2. If you can leave the b•som of your sweet Relations,
then Are you his Sheep, and he did die for you. 2. If you can leave the b•som of your sweet Relations,
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and suffer for Christ, then did he leave the bosom of his Father, and suffer for you;
and suffer for christ, then did he leave the bosom of his Father, and suffer for you;
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for we love him, because he loved us first, al our Grace, is but the reflexion of his. 3. If he intercedes for you in Heaven,
for we love him, Because he loved us First, all our Grace, is but the reflection of his. 3. If he intercedes for you in Heaven,
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then he died for you on Earth;
then he died for you on Earth;
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now he ever liveth to make Intercession for al those that come unto God by him;
now he ever lives to make Intercession for all those that come unto God by him;
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you come unto God by him, therefore he goes unto God for you, and therefore died for you. 4. He died to reconcile God to us, and us unto God;
you come unto God by him, Therefore he Goes unto God for you, and Therefore died for you. 4. He died to reconcile God to us, and us unto God;
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if you be reconciled to God, and the things of God, so as you do now love the Truths, Waies,
if you be reconciled to God, and the things of God, so as you do now love the Truths, Ways,
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and things of God, •hich you once hated, then is God also reconciled to you. Now thus it is with you;
and things of God, •hich you once hated, then is God also reconciled to you. Now thus it is with you;
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you can say, through Grace I do love those Truths, and Waies, and Things of God, which I once hated;
you can say, through Grace I do love those Truths, and Ways, and Things of God, which I once hated;
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therefore you are reconciled to God, therefore he is reconciled to you, and therefore Christ died for you. 5. If you can fulfil the Law of Christ,
Therefore you Are reconciled to God, Therefore he is reconciled to you, and Therefore christ died for you. 5. If you can fulfil the Law of christ,
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then hath Christ died for you; for those that he died for, he satisfied, and fulfilled the Law for;
then hath christ died for you; for those that he died for, he satisfied, and fulfilled the Law for;
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and if you can fulfil his Law, you may safely say he hath obeyed, and fulfilled the Law for me:
and if you can fulfil his Law, you may safely say he hath obeyed, and fulfilled the Law for me:
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now the Law of Christ, is to bear one anothers burdens; Bear ye one anothers burdens, saith the Apostle, and so fulfil the Law of Christ:
now the Law of christ, is to bear one another's burdens; Bear you one another's burdens, Says the Apostle, and so fulfil the Law of christ:
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this you do, and can do;
this you do, and can do;
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therefore he hath fulfilled the Law for you, and so hath died for you. 6. If you be the Seed,
Therefore he hath fulfilled the Law for you, and so hath died for you. 6. If you be the Seed,
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and Children of Christ, then did he travel, and die for you;
and Children of christ, then did he travel, and die for you;
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the Children of Christ are such as are willing to be instructed by him, NONLATINALPHABET, to instruct, comes from NONLATINALPHABET, a Child,
the Children of christ Are such as Are willing to be instructed by him,, to instruct, comes from, a Child,
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because it is the property of a Child to be willing to be instructed; a Child doth obey his Father, without why's and wherefore's, meerly because the Father commands;
Because it is the property of a Child to be willing to be instructed; a Child does obey his Father, without why's and wherefore's, merely Because the Father commands;
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his Command is the Childs Reason, for my Father bid me, &c. the Child is contented with the Fathers carving, goes to school about its business,
his Command is the Child's Reason, for my Father bid me, etc. the Child is contented with the Father's carving, Goes to school about its business,
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and leaves its provision to the Father, living in dependance on him. Now thus it is with you;
and leaves its provision to the Father, living in dependence on him. Now thus it is with you;
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you do depend on Christ, leave your Co•dition to him, and obey, and do, because Christ,
you do depend on christ, leave your Co•dition to him, and obey, and do, Because christ,
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or God command• ▪ and are willing to be inst•ucted by him;
or God command• ▪ and Are willing to be inst•ucted by him;
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Surely therefore you are the Seed of Christ, and therefore Christ died for you, even for you in particular;
Surely Therefore you Are the Seed of christ, and Therefore christ died for you, even for you in particular;
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and therefore though the great effects of his Death, may yet be hidden from you, yet he shal obtain al his ends upon you in your Justification, Sanctification, Consolation, Salvation;
and Therefore though the great effects of his Death, may yet be hidden from you, yet he shall obtain all his ends upon you in your Justification, Sanctification, Consolation, Salvation;
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for he hath merited al these at the hand of the Father, and the Father wil surely give out what Christ hath purchased, for he is Faithful;
for he hath merited all these At the hand of the Father, and the Father will surely give out what christ hath purchased, for he is Faithful;
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wherefore comfort your selves in these things, O al ye Seed of the Lord.
Wherefore Comfort your selves in these things, Oh all the Seed of the Lord.
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CHRIST IN TRAVEL. AND The Contentment, which he doth, and shal find in his Assurance of Issue. Sermon III. ISAIAH, 53.11. He shall see of the Travel of his Soul, and be satisfied.
CHRIST IN TRAVEL. AND The Contentment, which he does, and shall find in his Assurance of Issue. Sermon III. ISAIAH, 53.11. He shall see of the Travel of his Soul, and be satisfied.
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HAving spoken to the Second Branch of the Doctrine, viz. Chri ts Assurance of Issue, and his •ight thereof;
HAving spoken to the Second Branch of the Doctrine, viz. Christ ts Assurance of Issue, and his •ight thereof;
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the Third Branch now follows, which is, The Contentment, delight, and satisfaction which he doth, and shall find therein.
the Third Branch now follows, which is, The Contentment, delight, and satisfaction which he does, and shall find therein.
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Satisfaction, or delight, is nothing else, but that Sabbath, or rest, which the Soul finds in the Fruition of the thing desired;
Satisfaction, or delight, is nothing Else, but that Sabbath, or rest, which the Soul finds in the Fruition of the thing desired;
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and as the thing is less, or more desired; so the delight, and satisfaction in the Fruition of it, is less or more:
and as the thing is less, or more desired; so the delight, and satisfaction in the Fruition of it, is less or more:
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now Christ did very much desire to see the Fruit of his Travel; I thirst, said he on the Cross, which is the strongest of desires:
now christ did very much desire to see the Fruit of his Travel; I thirst, said he on the Cross, which is the Strongest of Desires:
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and what did he thirst after, but the Salvation of Man-kind, the Fruit and Issue of his Travel? The Bread of the laboring man is sweet, saith Solomon; and the word NONLATINALPHABET here used for the Travel of Christ, signifies such a toylsom labor,
and what did he thirst After, but the Salvation of Mankind, the Fruit and Issue of his Travel? The Bred of the labouring man is sweet, Says Solomon; and the word Here used for the Travel of christ, signifies such a toilsome labour,
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as the poor man doth exercise in the sweat of his Brows to get his dayly Bread;
as the poor man does exercise in the sweat of his Brows to get his daily Bred;
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it is much contentment, and satisfaction which the thirsty man doth find in his Drink, or the hungry man doth find in his Meat, or Bread.
it is much contentment, and satisfaction which the thirsty man does find in his Drink, or the hungry man does find in his Meat, or Bred.
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Now the word NONLATINALPHABET here used, and translated, Sa•isfied, is the same that is used in Psal. 107. The hungry he will satisfie with Bread;
Now the word Here used, and translated, Sa•isfied, is the same that is used in Psalm 107. The hungry he will satisfy with Bred;
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and is it not a great satisfaction, delight, and contentment, which the Woman finds in the sight of her Child, which she hath had a sore travel for? Our Savior tels us, that she forgets her Labor, and Travel,
and is it not a great satisfaction, delight, and contentment, which the Woman finds in the sighed of her Child, which she hath had a soar travel for? Our Saviour tells us, that she forgets her Labour, and Travel,
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for joy that a Man-child is born into the world: for joy that a Manchild is born into the world:
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Such a Travel was that of Christs Sufferings, and such contentment doth, and wil he find in his issue;
Such a Travel was that of Christ Sufferings, and such contentment does, and will he find in his issue;
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and therefore as Jacob said, These are the Chi•dren which God hath given me;
and Therefore as Jacob said, These Are the Chi•dren which God hath given me;
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so doth Christ say, Behold, I and the Children, which God hath given me, Heb. 2. only ye know, that the delight and contentment, wil be proportionable to the Travel;
so does christ say, Behold, I and the Children, which God hath given me, Hebrew 2. only you know, that the delight and contentment, will be proportionable to the Travel;
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the greater the Conflict is, and the sorrow of it, the greater wil the Joy be in the Conquest; the greater the Conflict is, and the sorrow of it, the greater will the Joy be in the Conquest;
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and the lower Christ d d descend in his Sorrows and Travels, the higher he wil,
and the lower christ d worser descend in his Sorrows and Travels, the higher he will,
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and shal ascend in his delights and satis•actions.
and shall ascend in his delights and satis•actions.
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Now when he •uffered, he did conflict with the Wrath of God, and did endure the torments of Hel:
Now when he •uffered, he did conflict with the Wrath of God, and did endure the torments of Hell:
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Surely therefore, as he did lie low in his Sufferings, so his heart doth, and shal arise to the highest contentment and satisfaction in the sight and Fruition of the Fruit of his Travel.
Surely Therefore, as he did lie low in his Sufferings, so his heart does, and shall arise to the highest contentment and satisfaction in the sighed and Fruition of the Fruit of his Travel.
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But wherein doth, or did Christ express this height, and greatness of Contentment in the sight of his Issue? But wherein does, or did christ express this height, and greatness of Contentment in the sighed of his Issue?
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The Issue of his Travel, is either that which he travelled with, namely, his Seed; or that which he travelled for, namely, the Fruit and Effect of his Death. First;
The Issue of his Travel, is either that which he traveled with, namely, his Seed; or that which he traveled for, namely, the Fruit and Effect of his Death. First;
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As for the Issue that he travelled with, his Seed.
As for the Issue that he traveled with, his Seed.
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Is it not a great expression of delight and contentment in them, to suffer such hard things for them? wil a man suffer an ordinary death for ano•her, whom he doth not delight much in? It's an argument of the Martyrs delight in,
Is it not a great expression of delight and contentment in them, to suffer such hard things for them? will a man suffer an ordinary death for ano•her, whom he does not delight much in? It's an argument of the Martyrs delight in,
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and love to Christ, that they suffered such hard things for him with delight: O! said one, suffering for Christ;
and love to christ, that they suffered such hard things for him with delight: OH! said one, suffering for christ;
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I am in Heaven already, before I come in Heaven; I am in Heaven already, before I come in Heaven;
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I have so much joy in my Prison, that I have found a nest of Honey in the Lyons Body: I have so much joy in my Prison, that I have found a nest of Honey in the Lyons Body:
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Some sung in their Prison, and some clapped their hands in the flames;
some sung in their Prison, and Some clapped their hands in the flames;
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why? but to shew their delight and great contentment which they did find in Christ? and did their cheerful suffering for Christ argue their satisfaction in him? and doth not Christs cheerful suffering for them, argue his contentment in them? I delight to do thy will, thy Law is within my heart:
why? but to show their delight and great contentment which they did find in christ? and did their cheerful suffering for christ argue their satisfaction in him? and does not Christ cheerful suffering for them, argue his contentment in them? I delight to do thy will, thy Law is within my heart:
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said he when he came to this suffering work, yea, now this is my hour, The hour of the Son of man;
said he when he Come to this suffering work, yea, now this is my hour, The hour of the Son of man;
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and again, when he went out to suffer, now (said he) is the Son of man glorified.
and again, when he went out to suffer, now (said he) is the Son of man glorified.
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Surely he could never have born those sufferings with such delight, if he had not great delight,
Surely he could never have born those sufferings with such delight, if he had not great delight,
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and contentment in those whom he suffered for.
and contentment in those whom he suffered for.
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Is it not an argument of great delight and contentment in his Seed, that he doth draw them into communion and fellowship with him in his royal dignities? I do not say, that the Saints are by Christ Deified, Christed,
Is it not an argument of great delight and contentment in his Seed, that he does draw them into communion and fellowship with him in his royal dignities? I do not say, that the Saints Are by christ Deified, Christed,
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for the Maintainers of that Doctrine say, That it's possible that al may be saved, and so have their sins pardoned;
for the Maintainers of that Doctrine say, That it's possible that all may be saved, and so have their Sins pardoned;
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or that they are made Christs like him; there are some Excellencies, and Prerogatives of Christ, which are not communicated;
or that they Are made Christ like him; there Are Some Excellencies, and Prerogatives of christ, which Are not communicated;
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for though we are made partakers of the Divine Nature, yet our Nature was never manifested in the Godhead, God was incarnate, and manifested in the Flesh;
for though we Are made partakers of the Divine Nature, yet our Nature was never manifested in the Godhead, God was incarnate, and manifested in the Flesh;
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and so Christ is truly called Man, for the Word was made Flesh, but Flesh was not made the Word,
and so christ is truly called Man, for the Word was made Flesh, but Flesh was not made the Word,
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nor was Flesh manifested in the God-head; and therefore Man cannot be called God, or Christ:
nor was Flesh manifested in the Godhead; and Therefore Man cannot be called God, or christ:
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but though the Seed of Christ are not drawn into this fellowship with him, yet he hath taken them into communion with him, in his blessed unctions, therein they are called Partners, NONLATINALPHABET, Heb. 1. He hath anointed him with the Oyl of Gladness above his Fellows, or Partners.
but though the Seed of christ Are not drawn into this fellowship with him, yet he hath taken them into communion with him, in his blessed unctions, therein they Are called Partners,, Hebrew 1. He hath anointed him with the Oil of Gladness above his Fellows, or Partners.
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Is he the anointed of the Lord? so are they said to be anointed, Touch not mine anointed: Is he called a Prophet? so are they called Prophets,
Is he the anointed of the Lord? so Are they said to be anointed, Touch not mine anointed: Is he called a Prophet? so Are they called prophets,
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and do my Prophets no harm, Psal. 105. Is he called a King, and a Priest? so are they called also, a royal Priest-hood, 1 Pet. 2.9. Kings and Priests unto God, Revel. 5.10.
and do my prophets no harm, Psalm 105. Is he called a King, and a Priest? so Are they called also, a royal Priesthood, 1 Pet. 2.9. Kings and Priests unto God, Revel. 5.10.
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Is he called Hephribo, in whom I am delighted, Matth. 3. •r my delight in him? so are they called Hephribah, in which I am delighted,
Is he called Hephribo, in whom I am delighted, Matthew 3. •r my delight in him? so Are they called Hephribah, in which I am delighted,
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or my delight in her, Isa. 62 4. Now what greater argument of true delight and contentment can there be,
or my delight in her, Isaiah 62 4. Now what greater argument of true delight and contentment can there be,
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than thus to draw them into this Communion, and Fellowship with himself?
than thus to draw them into this Communion, and Fellowship with himself?
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Is it not an high Expression of his Love and Delight, to have communion with them in al their sufferings? Thus it is, they have communion with him in his Comforts,
Is it not an high Expression of his Love and Delight, to have communion with them in all their sufferings? Thus it is, they have communion with him in his Comforts,
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and he hath communion with them in their Sorrows;
and he hath communion with them in their Sorrows;
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once he bare the Curse of their sin for them, & now he bears the Cross of their sin with them;
once he bore the Curse of their since for them, & now he bears the Cross of their since with them;
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they have Cedar Wood, and Gold and Silver from him, he hath dirty Cities from them, In all their afflictions, he was afflicted, Isa. 63.9. and as a tender Wife is afflicted with her Husband, and doth run up and down for him;
they have Cedar Wood, and Gold and Silver from him, he hath dirty Cities from them, In all their afflictions, he was afflicted, Isaiah 63.9. and as a tender Wife is afflicted with her Husband, and does run up and down for him;
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so doth Christ also, and therefore if ye look into Cant. 7.10. ye shal find, that when the Spouse saith, I am my beloved's, and his desire is towards me:
so does christ also, and Therefore if you look into Cant 7.10. you shall find, that when the Spouse Says, I am my beloved's, and his desire is towards me:
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it is the same word that is used for the Wife, Gen. 3.16.
it is the same word that is used for the Wife, Gen. 3.16.
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And thy desire shall be towards thine Husband? Why so? not because Christ shal be subject to the wil of the Saints,And thy desire shall be towards thine Husband? Why so? not Because christ shall be Subject to the will of the Saints,
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as the wil of the Wife is to be subject to the wil of the Husband;
as the will of the Wife is to be Subject to the will of the Husband;
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but because (the Word NONLATINALPHABET, coming from the root NONLATINALPHABET, signifying to run up and down, to and fro, with solicitude and carefulness) as the Wife doth run up and down, looking to,
but Because (the Word, coming from the root, signifying to run up and down, to and from, with solicitude and carefulness) as the Wife does run up and down, looking to,
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and caring for her sick Husband, being afflicted with him in al his afflictions:
and caring for her sick Husband, being afflicted with him in all his afflictions:
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So Christ doth carefully tender, and is solicitous for the Saints good, his heart as it were, running up and down for them,
So christ does carefully tender, and is solicitous for the Saints good, his heart as it were, running up and down for them,
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and being afflicted with them in al their afflictions, she saith here, and his desire, or his running up and down affection, is towards me.
and being afflicted with them in all their afflictions, she Says Here, and his desire, or his running up and down affection, is towards me.
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Now what greater argument of delight, and contentment can there be?
Now what greater argument of delight, and contentment can there be?
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Is it not an high expression of his delight, and satisfaction in them, to spend and lay out his time,
Is it not an high expression of his delight, and satisfaction in them, to spend and lay out his time,
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and eternity for them, and on them? Thus it is, before he came into the World, he saith Prov. 8.31. I was by him, rejoycing in the Habitable Parts of his Earth, and my delights were with the Sons of Men:
and eternity for them, and on them? Thus it is, before he Come into the World, he Says Curae 8.31. I was by him, rejoicing in the Habitable Parts of his Earth, and my delights were with the Sons of Men:
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When he came into the World, he came to, and for them, Isa. 9. For unto us a Child is born,
When he Come into the World, he Come to, and for them, Isaiah 9. For unto us a Child is born,
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unto us a Son is given: unto us a Son is given:
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while he lived here, he lived for them, Behold thy King comes to thee, meekly riding on an Ass:
while he lived Here, he lived for them, Behold thy King comes to thee, meekly riding on an Ass:
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when he died, he died for them; The Just for the unjust; he died for our sins:
when he died, he died for them; The Just for the unjust; he died for our Sins:
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and when he rose again, he rose for them, who died for our sins, saith the Apostle, and rose again for our Justification:
and when he rose again, he rose for them, who died for our Sins, Says the Apostle, and rose again for our Justification:
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when he went to Heaven, he went for them;
when he went to Heaven, he went for them;
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I go to prepare a place for you (saith he, John 14.) when he ascended, he did ascend for them, that he might give Gifts unto men;
I go to prepare a place for you (Says he, John 14.) when he ascended, he did ascend for them, that he might give Gifts unto men;
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and when he appeared before the Father, he did appear for them, Heb. 9.24. and now he continues in Heaven for them;
and when he appeared before the Father, he did appear for them, Hebrew 9.24. and now he continues in Heaven for them;
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Seeing he ever liveth (saith the Apostle) to make Intercession for us, Heb. 7 there he negotiates for them stil,Seeing he ever lives (Says the Apostle) to make Intercession for us, Hebrew 7 there he negotiates for them still,
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and doth transact al their business;
and does transact all their business;
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why should not we negotiate for him on Earth, who doth negotiate for us in Heaven? why should not we spend of al our time for him, who hath,
why should not we negotiate for him on Earth, who does negotiate for us in Heaven? why should not we spend of all our time for him, who hath,
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and doth spend of the daies of his Eternity for us? But if Christ do thus spend,
and does spend of the days of his Eternity for us? But if christ do thus spend,
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and lay out himself, and day, and time, and eternity for his Seed; then surely he doth, and must needs take much contentment, and satisfaction in them.
and lay out himself, and day, and time, and eternity for his Seed; then surely he does, and must needs take much contentment, and satisfaction in them.
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he hath not dealt so with any Nation; and as for his Judgments, they have not known them: he hath not dealt so with any nation; and as for his Judgments, they have not known them:
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Is it not a great Argument of his delight and satisfaction, in his Seed, that he wil not suffer a cold wind to blow upon them to hurt them? When a Mother is so render of her Child, that she wil not suffer a cold wind to blow upon it, you say, see how she loves, and delights in that Child.
Is it not a great Argument of his delight and satisfaction, in his Seed, that he will not suffer a cold wind to blow upon them to hurt them? When a Mother is so render of her Child, that she will not suffer a cold wind to blow upon it, you say, see how she loves, and delights in that Child.
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Now Christ hath said concerning his People;
Now christ hath said Concerning his People;
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He that toucheth you, toucheth the Apple of mine Eye, Zach. 2. The Eye of man, is the most tender part you know,He that touches you, touches the Apple of mine Eye, Zach 2. The Eye of man, is the most tender part you know,
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and men are the most tender of that;
and men Are the most tender of that;
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but I pray observe what kind of men they were that Christ was thus tender of: in Deut. 32.10. it's said that God kept the People of Israel in the Wilderness, as the Apple of his Eye:
but I pray observe what kind of men they were that christ was thus tender of: in Deuteronomy 32.10. it's said that God kept the People of Israel in the Wilderness, as the Apple of his Eye:
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There they were in a low and sad condition, yet there was the Love of their youth expressed in following God;
There they were in a low and sad condition, yet there was the Love of their youth expressed in following God;
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but now these men were in Babylon, and they were that part of the People of the Jews, which did stay behind,
but now these men were in Babylon, and they were that part of the People of the jews, which did stay behind,
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when others were gone to re-build the Temple; and through Unbelief did this part stay behind;
when Others were gone to rebuild the Temple; and through Unbelief did this part stay behind;
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therefore saith the Prophet, verse 6. Come forth, and flee from the Land of the North;
Therefore Says the Prophet, verse 6. Come forth, and flee from the Land of the North;
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yet concerning these, even these rebellious, and unbeleeving Residue, doth the Lord say, He that toucheth you, toucheth the Apple of mine Eye, verse 8. Surely then,
yet Concerning these, even these rebellious, and unbelieving Residue, does the Lord say, He that touches you, touches the Apple of mine Eye, verse 8. Surely then,
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if Christ had •uch tender care of the•e, in reference to al that might touch,
if christ had •uch tender care of the•e, in Referente to all that might touch,
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or hurt them, I may truly say in regard of his Seed, he wil not suffer a cold wind for to blow upon them:
or hurt them, I may truly say in regard of his Seed, he will not suffer a cold wind for to blow upon them:
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herein is his delight, and love manifested.
herein is his delight, and love manifested.
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The neglect of himself (whilst he lived) in reference unto their good and Salvation, speaks thus much also.
The neglect of himself (while he lived) in Referente unto their good and Salvation, speaks thus much also.
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If a Child be fallen into the fire or water, the Mother laies by al other business to pul it out, she laies by her very Meat, and Drink, and dressing;
If a Child be fallen into the fire or water, the Mother lays by all other business to pull it out, she lays by her very Meat, and Drink, and dressing;
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forgets and neglects her self, til she have obtained the safety of her Child, and this argues her delight in it.
forgets and neglects her self, till she have obtained the safety of her Child, and this argues her delight in it.
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So it was with Christ in the daies of his flesh, he forg•t and neglected himself altogether, til he had setled the great business of Mans Salvation;
So it was with christ in the days of his Flesh, he forg•t and neglected himself altogether, till he had settled the great business of men Salvation;
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I have Meat to eat that ye know not of, saith he:
I have Meat to eat that you know not of, Says he:
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he had not whereon to lay his Head, and did not mind himself, but was restless til he had set al things in safety, in reference to the Salvation of his Seed;
he had not whereon to lay his Head, and did not mind himself, but was restless till he had Set all things in safety, in Referente to the Salvation of his Seed;
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why? but because of that great delight and satisfaction which he took in his work, and their good.
why? but Because of that great delight and satisfaction which he took in his work, and their good.
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And when he went away, and could no longer stay here on Earth, he left his Seed a blessed Token of Love, which he would have them wear in their Bosoms til he comes again, I mean the Lords Supper:
And when he went away, and could no longer stay Here on Earth, he left his Seed a blessed Token of Love, which he would have them wear in their Bosoms till he comes again, I mean the lords Supper:
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Do this as oft as ye do it (saith he) in remembrance of me. When a Man goes from a place,Do this as oft as you do it (Says he) in remembrance of me. When a Man Goes from a place,
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and doth leave his Friends, he bestows some token of Love upon his best Friends; or if he die, he gives his choyce, and beloved Friend a Token of Remembrance;
and does leave his Friends, he bestows Some token of Love upon his best Friends; or if he die, he gives his choice, and Beloved Friend a Token of Remembrance;
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he doth not so by those whom he loves not, but by such as he loves much, and delights in:
he does not so by those whom he loves not, but by such as he loves much, and delights in:
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Thus did our Savior Christ, when he went away, and died, he left a Crucifix,
Thus did our Saviour christ, when he went away, and died, he left a Crucifix,
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as I may so cal it, this Ordinance of the Supper, to be worn in the Bosom of al the Churches,
as I may so call it, this Ordinance of the Supper, to be worn in the Bosom of all the Churches,
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as a Memorial, or Remembrance of him.
as a Memorial, or Remembrance of him.
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The Socinians, who are Enemies to the Cross of Christ, tel us that the word NONLATINALPHABET, Remembrance, should rather be translated Celebration;
The socinians, who Are Enemies to the Cross of christ, tell us that the word, Remembrance, should rather be translated Celebration;
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do this in the Celebration of me, and that the word doth signifie Celebration, and not Remembrance:
do this in the Celebration of me, and that the word does signify Celebration, and not Remembrance:
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but if ye look into Heb. 10.3. ye shal find it's said, But in those Sacrifices, there is a remembrance again made of sin every year:
but if you look into Hebrew 10.3. you shall find it's said, But in those Sacrifices, there is a remembrance again made of since every year:
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it is the same word that is used for the Lords Supper, and should it be translated a Celebration there? should the words be read thus but in these Sacrifices, there is a Celebration of sin every year? surely no:
it is the same word that is used for the lords Supper, and should it be translated a Celebration there? should the words be read thus but in these Sacrifices, there is a Celebration of since every year? surely no:
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wel then is the word translated in the Institution of the Lords Supper, do this in remembrance of me,
well then is the word translated in the Institution of the lords Supper, do this in remembrance of me,
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and in that Christ hath left such a remembrance for his Seed;
and in that christ hath left such a remembrance for his Seed;
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what doth this argue, but that they should delight in him, as he doth delight in them? And lastly:
what does this argue, but that they should delight in him, as he does delight in them? And lastly:
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Is it not a very great, and high expression of his Love, and delight in them, that he carried al their names upon his heart, into the presence of God the Father, owning and Interceding for them? When the High Priest went into the Holy of Holies, he carried the Names of the Twelve Tribes upon his Breast-plate,
Is it not a very great, and high expression of his Love, and delight in them, that he carried all their names upon his heart, into the presence of God the Father, owning and Interceding for them? When the High Priest went into the Holy of Holies, he carried the Names of the Twelve Tribes upon his Breastplate,
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and with the Blood of the Sacrifice, he sprinkled the Mercy Seat seven times, and prayed for them:
and with the Blood of the Sacrifice, he sprinkled the Mercy Seat seven times, and prayed for them:
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So when our great High Priest went into Heaven, he did carry the Names of al those whom he died for, sprinkling the Mercy Seat seven times for them,
So when our great High Priest went into Heaven, he did carry the Names of all those whom he died for, sprinkling the Mercy Seat seven times for them,
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and doth yet pray, and intercede for such of them, as are not in Heaven;
and does yet pray, and intercede for such of them, as Are not in Heaven;
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but in this Union there is a Conjunction of suitables, Christ suiting with them, and they with him again, being of the same mind and affection:
but in this union there is a Conjunction of suitables, christ suiting with them, and they with him again, being of the same mind and affection:
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and as if al this were not enough, he did presently send the Comforter, another Advocate to intercede within them, Rom. 8. that a• he took their flesh upon him,
and as if all this were not enough, he did presently send the Comforter, Another Advocate to intercede within them, Rom. 8. that a• he took their Flesh upon him,
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and was made one with them, so they should take of his Spirit, and be made one with him.
and was made one with them, so they should take of his Spirit, and be made one with him.
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Now can •his, and al these things be, without great contentment, and delight in them? Surely, the delight and Satisfaction which Christ takes in his Seed, is exceeding great, and very ful.
Now can •his, and all these things be, without great contentment, and delight in them? Surely, the delight and Satisfaction which christ Takes in his Seed, is exceeding great, and very full.
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Prov. 8. he saith, his delights (in the plural Number) are in them; and Psal. 16. he saith, all his delight is in them. Curae 8. he Says, his delights (in the plural Number) Are in them; and Psalm 16. he Says, all his delight is in them.
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But why, and upon what account doth our Lord and Savior Christ, take such delight and satisfaction in his Seed? But why, and upon what account does our Lord and Saviour christ, take such delight and satisfaction in his Seed?
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He hath travelled for them, saith this Doctrine, and wil ye ask, why a Woman takes so much delight in the Child, which she hath had a sore Travel for? without doubt, this delight is not raised from any worth in themselves considered. But,
He hath traveled for them, Says this Doctrine, and will you ask, why a Woman Takes so much delight in the Child, which she hath had a soar Travel for? without doubt, this delight is not raised from any worth in themselves considered. But,
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They are his own, and men do naturally delight in their own.
They Are his own, and men do naturally delight in their own.
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Now they are not his own only as a mans Goods are his own, but they are his own,
Now they Are not his own only as a men Goods Are his own, but they Are his own,
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as his Wife is his own, and his own Body. They are given him of the Father:
as his Wife is his own, and his own Body. They Are given him of the Father:
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a man loves, and delights much in that which is given him by a most precious Friend: such is the Father;
a man loves, and delights much in that which is given him by a most precious Friend: such is the Father;
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and saith Christ, Thine they were, and thou gavest them to me. They are related to him, with al the Relations of Love;
and Says christ, Thine they were, and thou Gavest them to me. They Are related to him, with all the Relations of Love;
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they are his Brethren, He is not ashamed to call them Brethren, Heb. 2. They are his Children, Behold I, and the Children whom God hath given me, saith he, Heb. 2. They are his Spouse, Ephes. 5. A man loves,
they Are his Brothers, He is not ashamed to call them Brothers, Hebrew 2. They Are his Children, Behold I, and the Children whom God hath given me, Says he, Hebrew 2. They Are his Spouse, Ephesians 5. A man loves,
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and delights in him that is related to him, but with one single Relation;
and delights in him that is related to him, but with one single Relation;
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but if one person could be invested with all relations of Love, he would be much delighted in:
but if one person could be invested with all relations of Love, he would be much delighted in:
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Thus it is with the Seed of Christ, when they beleeve (for so I speak of them now) they are related to him with al the Relations of Love;
Thus it is with the Seed of christ, when they believe (for so I speak of them now) they Are related to him with all the Relations of Love;
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If any man (saith Christ) hear my words, and do them, he is my Mother, and Brother, and Sister. If any man (Says christ) hear my words, and do them, he is my Mother, and Brother, and Sister.
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Yea, They are one with him, he with them, and they with him; one with the greatest oneness, of mutual In-being;
Yea, They Are one with him, he with them, and they with him; one with the greatest oneness, of mutual Inbeing;
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I in you, and you in me, saith Christ. And they are very like him too, and suitable to him:I in you, and you in me, Says christ. And they Are very like him too, and suitable to him:
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al delight arises from a conjunction of suitables: Christ, and his beleeving Seed, are not only joyned into one;
all delight arises from a conjunction of suitables: christ, and his believing Seed, Are not only joined into one;
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Doth Christ say unto his Spouse, Cant. 4.10. Thy Love is better than Wine? so doth the Spouse say to him, Cant. 1.2. Thy Love is better than Wine:
Does christ say unto his Spouse, Cant 4.10. Thy Love is better than Wine? so does the Spouse say to him, Cant 1.2. Thy Love is better than Wine:
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Doth he say to his Spouse, Thou art all fair my Love, there is no spot in thee? Cant. 4.7. so doth she say of him, He is altogether lovely, Cant. 5.16.
Does he say to his Spouse, Thou art all fair my Love, there is no spot in thee? Cant 4.7. so does she say of him, He is altogether lovely, Cant 5.16.
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Doth he contemplate her Beauty? Cant. 4. so doth she contemplate his Beauty, Cant. 5. Only herein he doth exceed,
Does he contemplate her Beauty? Cant 4. so does she contemplate his Beauty, Cant 5. Only herein he does exceed,
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even as David exceeded Jonathan; yet there is an answerableness of Affection between Christ, and his Seed.
even as David exceeded Johnathan; yet there is an answerableness of Affection between christ, and his Seed.
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By them also (I mean his beleeving Seed) he liveth, and his Name is continued,
By them also (I mean his believing Seed) he lives, and his Name is continued,
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and born up in the World unto al Generations; He shal prolong his daies, saith I•aiah, 53.10.
and born up in the World unto all Generations; He shall prolong his days, Says I•aiah, 53.10.
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But how so? He shal see his Seed, and so shal prolong his daies: His Name shall continue for ever, saith the Psal. 72.17.
But how so? He shall see his Seed, and so shall prolong his days: His Name shall continue for ever, Says the Psalm 72.17.
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But how so? even by the continual filiation of his Seed, and Name.
But how so? even by the continual filiation of his Seed, and Name.
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Now if he do yet live in them, and they only do hear up his Name in the World;
Now if he do yet live in them, and they only do hear up his Name in the World;
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then no wonder that our Lord and Savior Christ, doth take so much delight, contentment, and satisfaction in them:
then no wonder that our Lord and Saviour christ, does take so much delight, contentment, and satisfaction in them:
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surely his delight in them, is beyond al expression; for saith he, Cant. 7.6. How fair, and how pleasant art thou, O Love for delights? Secondly:
surely his delight in them, is beyond all expression; for Says he, Cant 7.6. How fair, and how pleasant art thou, Oh Love for delights? Secondly:
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As for the Issue of Christ, which he travelled for;
As for the Issue of christ, which he traveled for;
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namely, The Fruits and Effects of his Death, his delight and satisfaction must needs be great in the sight thereof. For,
namely, The Fruits and Effects of his Death, his delight and satisfaction must needs be great in the sighed thereof. For,
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Thereby he sees the good pleasure of God prosper in his hands, Isa. 53.10. He shall see his Seed, and the pleasure of the Lord shall prosper in his Hands:
Thereby he sees the good pleasure of God prosper in his hands, Isaiah 53.10. He shall see his Seed, and the pleasure of the Lord shall prosper in his Hands:
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a good man delights to see the work of God prosper in his hands;
a good man delights to see the work of God prosper in his hands;
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and the greater the work is, and the more it prospers, the more delight he hath, and contentment;
and the greater the work is, and the more it prospers, the more delight he hath, and contentment;
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and when doth the Work of God prosper in a mans hands, but when it attaineth the ends, and due effects thereof:
and when does the Work of God prosper in a men hands, but when it attaineth the ends, and due effects thereof:
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Now the work that Christ under took, was the greatest work in the world, and it was God the Fathers Work, insomuch as Christ is called his Servant; and saith Christ, Lo, I come to do thy Will:
Now the work that christ under took, was the greatest work in the world, and it was God the Father's Work, insomuch as christ is called his Servant; and Says christ, Lo, I come to do thy Will:
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Whenever therefore, he sees the Travel of his Soul in the saving effects thereof, then he sees the good pleasure of the Lord prospering in his hands,
Whenever Therefore, he sees the Travel of his Soul in the Saving effects thereof, then he sees the good pleasure of the Lord prospering in his hands,
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and so his heart is at rest.
and so his heart is At rest.
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Thereby the reproach is rowled away from his Sufferings, great was the Scandal of the Cross, the greatest scandal that ever was,
Thereby the reproach is rolled away from his Sufferings, great was the Scandal of the Cross, the greatest scandal that ever was,
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and the greatest reproach cast upon it that ever was.
and the greatest reproach cast upon it that ever was.
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It was a reproach to a Woman to be barren, but when she brought forth a Child, her reproach was rowled away:
It was a reproach to a Woman to be barren, but when she brought forth a Child, her reproach was rolled away:
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So when the Cross, and Sufferings of Christ do bring forth, then the reproach and scandal of the Cross is rowled away;
So when the Cross, and Sufferings of christ do bring forth, then the reproach and scandal of the Cross is rolled away;
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and therefore when Christ doth see the Travel of his Soul in the effects thereof, his heart is at rest, and he is fully satisfied.
and Therefore when christ does see the Travel of his Soul in the effects thereof, his heart is At rest, and he is Fully satisfied.
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And thereby also he obtains the ends of his Sufferings;
And thereby also he obtains the ends of his Sufferings;
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as it is a dis-satisfaction to a man to miss his ends, so it is satisfaction to a man to obtain the end of his Labor.
as it is a dissatisfaction to a man to miss his ends, so it is satisfaction to a man to obtain the end of his Labour.
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Now the effects of Christs Travel, are the ends which he aimed at in his Travel;
Now the effects of Christ Travel, Are the ends which he aimed At in his Travel;
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and therefore when he sees the Travel of his Soul in the Effects thereof, he must needs be at rest in his heart, and be fully satisfied.
and Therefore when he sees the Travel of his Soul in the Effects thereof, he must needs be At rest in his heart, and be Fully satisfied.
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But how may it appear that Christ shall certainly obtain all those Ends which he travelled for, and aimed at? This hath been cleered already; yet further thus:But how may it appear that christ shall Certainly obtain all those Ends which he traveled for, and aimed At? This hath been cleared already; yet further thus:
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The Will of Christ, and the Wil of the Father, are one, I and my Father (saith he) are one: they are one in Nature,
The Will of christ, and the Will of the Father, Are one, I and my Father (Says he) Are one: they Are one in Nature,
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and therefore there is but one wil between them.
and Therefore there is but one will between them.
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Now God the Father cannot be frustrated of his Ends, for he is a simple being, Now God the Father cannot be frustrated of his Ends, for he is a simple being,
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and a pure Act, nothing can come between his Executive Power, and his Wil. The Soul of Man, is a compounded Being, his Faculties differing from his Essence,
and a pure Act, nothing can come between his Executive Power, and his Wil. The Soul of Man, is a compounded Being, his Faculties differing from his Essence,
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and his Acts differing from his Faculties, and therefore somth ng can come between his Wil, and the Execution of it;
and his Acts differing from his Faculties, and Therefore somth ng can come between his Will, and the Execution of it;
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but the Executive Power, and the Wil of God being one, and his Wil, and Act being one, nothing can come between his Wil, and his Act;
but the Executive Power, and the Will of God being one, and his Will, and Act being one, nothing can come between his Will, and his Act;
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and therefore look whatever he wils, he shal certainly obtain, and cannot be frustrated of his Ends.
and Therefore look whatever he wills, he shall Certainly obtain, and cannot be frustrated of his Ends.
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If you look in•o the Scripture, you shal find that the same things which are the Effects of Christs Death, were the Ends of his dying,
If you look in•o the Scripture, you shall find that the same things which Are the Effects of Christ Death, were the Ends of his dying,
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and the same things which were the e•ds •hat he ai• ed at in his Death, are the effects of his Death:
and the same things which were the e•ds •hat he ai• ed At in his Death, Are the effects of his Death:
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For example, Did he aim at the Remission of our sins by his Death? Matth. 26.28. Remission of sin, is the effect of his D•ath, Ephes. 1.7.
For Exampl, Did he aim At the Remission of our Sins by his Death? Matthew 26.28. Remission of since, is the Effect of his D•ath, Ephesians 1.7.
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and vain Conversation? The Conversion of a Sinner, is the Fruit of Christs Travel, wherein he rejoyces,
and vain Conversation? The Conversion of a Sinner, is the Fruit of Christ Travel, wherein he rejoices,
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Did he aim at the washi•g, and sanctifying of the Church by his Death? Ephes. 5.25, 26. This clensing, washing,
Did he aim At the washi•g, and sanctifying of the Church by his Death? Ephesians 5.25, 26. This cleansing, washing,
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and sanctifying, as the Effect of his Death, 1 Cor. 6.11. The Ends and Effects of his Death are the same, why so? but to shew that he shal certainly obtain al those gracious ends, which he travelled for.
and sanctifying, as the Effect of his Death, 1 Cor. 6.11. The Ends and Effects of his Death Are the same, why so? but to show that he shall Certainly obtain all those gracious ends, which he traveled for.
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If there be nothing tha• can keep our Lord and Savior Christ from the obtainment of his Ends, then he must needs see the same.
If there be nothing tha• can keep our Lord and Saviour christ from the obtainment of his Ends, then he must needs see the same.
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Now the Ends of his Death and Sufferings are many, he did not only die,
Now the Ends of his Death and Sufferings Are many, he did not only die,
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and suffer, to deliver us from the Wrath to come, and to reconcile us to God;
and suffer, to deliver us from the Wrath to come, and to reconcile us to God;
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but he di•d and suffered, to bring us to God, and to deliver us from this present evil World, 1 Gal. 4 he died to sanctifie, wash, and clense those that he died for, Ephes. 5.25 to destroy him that had the power of death, the D•vil, Heb. 2. and to redeem us from all Iniquity, Tit. 2.14.
but he di•d and suffered, to bring us to God, and to deliver us from this present evil World, 1 Gal. 4 he died to sanctify, wash, and cleanse those that he died for, Ephesians 5.25 to destroy him that had the power of death, the D•vil, Hebrew 2. and to Redeem us from all Iniquity, Tit. 2.14.
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Now what can h•nder him from the obtainment of the•e his Ends? Can the Devil? he came to destroy him:
Now what can h•nder him from the obtainment of the•e his Ends? Can the devil? he Come to destroy him:
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Can the World? He came to deliver us from this present evil World:
Can the World? He Come to deliver us from this present evil World:
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Can our Sin, or Unbelief, hinder him? he came to clense us, and wash us,
Can our since, or Unbelief, hinder him? he Come to cleanse us, and wash us,
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and to redeem us from al Iniquity;
and to Redeem us from all Iniquity;
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why then are not those redeemed from al Iniquity that he died for? Wil ye say,
why then Are not those redeemed from all Iniquity that he died for? Wil you say,
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because they wil not, or because they do not beleeve? he came to redeem us from those unbeleeving won'ts for that Unbeleef;
Because they will not, or Because they do not believe? he Come to Redeem us from those unbelieving won'ts for that Unbelief;
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and that won't is a Sin and Iniquity, and he came to redeem us from al, not from some,
and that won't is a since and Iniquity, and he Come to Redeem us from all, not from Some,
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but from all Iniquity. Surely therefore, if he did die for al particular men, he should redeem them al from al Iniquity, and so from their Unbelief.
but from all Iniquity. Surely Therefore, if he did die for all particular men, he should Redeem them all from all Iniquity, and so from their Unbelief.
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But when the Apostle saith, that Christ came to redeem us from all Iniquity, by that US, we are to understand Beleevers only, But when the Apostle Says, that christ Come to Redeem us from all Iniquity, by that US, we Are to understand Believers only,
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and not all the particular men in the World. Very true: But if he came to redeem Beleevers only from all Iniquity, and not others;and not all the particular men in the World. Very true: But if he Come to Redeem Believers only from all Iniquity, and not Others;
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then he did not die equally for al men; for he died to redeem some from all Iniquity, and not others:
then he did not die equally for all men; for he died to Redeem Some from all Iniquity, and not Others:
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But those that say Christ died for al, say also that he died equally, with equal Intentions of Love and Mercy for al;
But those that say christ died for all, say also that he died equally, with equal Intentions of Love and Mercy for all;
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and if he did die to redeem al particular men from al Iniquity, why are not al particular men redeemed from al Iniquity? Wil it yet be said,
and if he did die to Redeem all particular men from all Iniquity, why Are not all particular men redeemed from all Iniquity? Wil it yet be said,
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because they wil not? why, that wil not, is an Iniquity: Wil it be said, Because of their Unbelief? why, that Unbelief is an Iniquity, and a Soul-disease.
Because they will not? why, that will not, is an Iniquity: Will it be said, Because of their Unbelief? why, that Unbelief is an Iniquity, and a Soul-disease.
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Now if a Physitian come to cure al Diseases, and he doth not cure the most because they have Diseases, is this a good reason why he doth not cure them? You send a Servant to wash,
Now if a physician come to cure all Diseases, and he does not cure the most Because they have Diseases, is this a good reason why he does not cure them? You send a Servant to wash,
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and clense a pot from its filthiness, and he returns with it unwashed, unclensed, and he tels you that he did not wash it,
and cleanse a pot from its filthiness, and he returns with it unwashed, uncleansed, and he tells you that he did not wash it,
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because there was filth in it; wil you take this for a good reason from him? Surely no.
Because there was filth in it; will you take this for a good reason from him? Surely no.
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Now Christ came to wash us, and clense us from al Iniquities, and wil he not do it because of our Iniquity? Surely this can be no reason;
Now christ Come to wash us, and cleanse us from all Iniquities, and will he not do it Because of our Iniquity? Surely this can be no reason;
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and seeing these are the Ends of his Death and Sufferings, there is nothing that can hinder him from the obtainment of them:
and seeing these Are the Ends of his Death and Sufferings, there is nothing that can hinder him from the obtainment of them:
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Therefore he shal certainly see the Travel of his Soul in the obtainment of al those Ends which he suffered for.
Therefore he shall Certainly see the Travel of his Soul in the obtainment of all those Ends which he suffered for.
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Now two things there are, which do give ful contentment, and satisfaction to the Soul; The obtainment of ones End, and The knowledg of that obtainment; Now two things there Are, which do give full contentment, and satisfaction to the Soul; The obtainment of ones End, and The knowledge of that obtainment;
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for though I have obtained my End, yet if I do not know that I have obtained it, I have not satisfaction;
for though I have obtained my End, yet if I do not know that I have obtained it, I have not satisfaction;
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but where fruition, and knowledg of that fruition do meet, there is ful contentment and satisfaction.
but where fruition, and knowledge of that fruition do meet, there is full contentment and satisfaction.
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Now Christ shal not only obtain his Ends, but he shal know, and set the Travel of his Soul,
Now christ shall not only obtain his Ends, but he shall know, and Set the Travel of his Soul,
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and therefore he shal have ful delight, contentment, and satisfaction therein. And so the main Doctrine is now cleered, in al the three Parts thereof.
and Therefore he shall have full delight, contentment, and satisfaction therein. And so the main Doctrine is now cleared, in all the three Parts thereof.
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If Christ shal thus see the Travel of his Soul, and be satisfied, then here you may see the Reason why we cannot be satisfied with that Doctrine of Universal Redemption:
If christ shall thus see the Travel of his Soul, and be satisfied, then Here you may see the Reason why we cannot be satisfied with that Doctrine of Universal Redemption:
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How can we be satisfied with that which is dis-satisfying to the heart of Christ? Now according to that Doctrine, Christ shal see men damned for those very sins, that he hath died, and satisfied for: How can we be satisfied with that which is dis-satisfying to the heart of christ? Now according to that Doctrine, christ shall see men damned for those very Sins, that he hath died, and satisfied for:
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Corvinus is not ashamed to speak it out, and it, or worse, must needs follow from that Doctrine;Corvinus is not ashamed to speak it out, and it, or Worse, must needs follow from that Doctrine;
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for many shal be damned, not only for their Unbelief, and sins against the Gospel, but for their sins against the Law, Rom. 2.12. 2 Cor. 6.9. Either then Christ satisfied for these sins, when he died for them, or not;
for many shall be damned, not only for their Unbelief, and Sins against the Gospel, but for their Sins against the Law, Rom. 2.12. 2 Cor. 6.9. Either then christ satisfied for these Sins, when he died for them, or not;
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if not, then it seems that men possibly may have their sins against the Law pardoned, which Christ hath not satisfied for;
if not, then it seems that men possibly may have their Sins against the Law pardoned, which christ hath not satisfied for;
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and if mens sins may be pardoned, which Christ hath not satisfied for, then is the Satisfaction of Christ made void according to the Doctrine of the Socinians:
and if men's Sins may be pardoned, which christ hath not satisfied for, then is the Satisfaction of christ made void according to the Doctrine of the socinians:
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and if Christ did bear, and die, and satisfie for these very sins, which men are damned for,
and if christ did bear, and die, and satisfy for these very Sins, which men Are damned for,
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then shal God punish the same sin twice, which even a just man wil not do;
then shall God Punish the same since twice, which even a just man will not do;
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and then wherein doth our great Gospel Sacrifice of Christ on the Cross, exceed the Sacrifices of the old Testament? for the Apostle tels us, Heb. 10.3. That in those Sacrifices, there was a remembrance again made of sins every yeer;
and then wherein does our great Gospel Sacrifice of christ on the Cross, exceed the Sacrifices of the old Testament? for the Apostle tells us, Hebrew 10.3. That in those Sacrifices, there was a remembrance again made of Sins every year;
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but here shal be a remembrance again of sins made, not every yeer, but unto al Eternity:
but Here shall be a remembrance again of Sins made, not every year, but unto all Eternity:
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O! how unsatisfying is this to the heart of Christ, that instead of seeing the Travel of his Soul, he shal see those damned that he died for,
OH! how unsatisfying is this to the heart of christ, that instead of seeing the Travel of his Soul, he shall see those damned that he died for,
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yea, damned for those sins that he satisfied for? al which must needs follow upon the Doctrine of universal Redemption:
yea, damned for those Sins that he satisfied for? all which must needs follow upon the Doctrine of universal Redemption:
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According to that Doctrine, Christ may miss the ends of his Death and Sufferings;
According to that Doctrine, christ may miss the ends of his Death and Sufferings;
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for he died not only for the Salvation of those whom he died for, but for their Sanctification, Ephes. 5.26. 1 Pet. 1.18. Tit. 2.14.
for he died not only for the Salvation of those whom he died for, but for their Sanctification, Ephesians 5.26. 1 Pet. 1.18. Tit. 2.14.
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but al the men of the World are not sanctified, clensed, and redeemed from their vain Conversation, and from al Iniquity.
but all the men of the World Are not sanctified, cleansed, and redeemed from their vain Conversation, and from all Iniquity.
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Surely therefore, if he should die for al particular men, he should miss his Ends;
Surely Therefore, if he should die for all particular men, he should miss his Ends;
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yea, according to that Doctrine, Christ may not obtain that which he hath merited and purchased;
yea, according to that Doctrine, christ may not obtain that which he hath merited and purchased;
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for he hath not only merited Salvation, but Grace and Holiness for those whom he died for, as hath been proved already;
for he hath not only merited Salvation, but Grace and Holiness for those whom he died for, as hath been proved already;
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if therefore, he died for every particular man of the World, then al the men of the World must be gracious,
if Therefore, he died for every particular man of the World, then all the men of the World must be gracious,
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and holy, or Christ must never come into his purchase, nor obtain what he hath merited;
and holy, or christ must never come into his purchase, nor obtain what he hath merited;
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and can that be satisfying to the he•rt of Christ? Object.
and can that be satisfying to the he•rt of christ? Object.
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But our Lord and Savior Christ did die conditionally, and merited the blessings of the New Covenant conditionally, to be given out upon condition of Faith and Repentance, which are the Condition of the New Covenant; But our Lord and Saviour christ did die conditionally, and merited the blessings of the New Covenant conditionally, to be given out upon condition of Faith and Repentance, which Are the Condition of the New Covenant;
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and therefore though men do not obtain all the blessings of the C•venant, yet Christ shal not lose his Ends,
and Therefore though men do not obtain all the blessings of the C•venant, yet christ shall not loose his Ends,
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nor the thing purchased by his Death;
nor the thing purchased by his Death;
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because if men do not perform the Condition, he never did intend they should have the blessing, or the thing purcha•ed. Because if men do not perform the Condition, he never did intend they should have the blessing, or the thing purcha•ed.
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Now when the Spirit bears witness with a mans spirit, that he is •he child of God,
Now when the Spirit bears witness with a men Spirit, that he is •he child of God,
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Answ. But did Christ merit Grace and Holiness cond•tionally? the Question now is: not about Salvation, or Justification; but about our Sanctification.Answer But did christ merit Grace and Holiness cond•tionally? the Question now is: not about Salvation, or Justification; but about our Sanctification.
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If you speak of our Salvati•n in remission of Sin, you speak not to the matter in hand;
If you speak of our Salvati•n in remission of since, you speak not to the matter in hand;
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and if you speak of our Sanctification, what Condition can be performed before that? 1. And if Christ did merit,
and if you speak of our Sanctification, what Condition can be performed before that? 1. And if christ did merit,
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and intend that our Holiness, and Sanctification should be bestowed on us, upon condition of Faith and Repentance;
and intend that our Holiness, and Sanctification should be bestowed on us, upon condition of Faith and Repentance;
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then a man may repent and beleeve ▪ before he be Sanctified, and before he have any true saving Grace and Holiness. 2. No Condition can be performed before Grace and Holiness, but a work of Nature;
then a man may Repent and believe ▪ before he be Sanctified, and before he have any true Saving Grace and Holiness. 2. No Condition can be performed before Grace and Holiness, but a work of Nature;
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and hath Christ •erited that Grace shal be bestowed upon a work of Nature? the Apostle speaks directly contrary, 2 Tim. 1.9.
and hath christ •erited that Grace shall be bestowed upon a work of Nature? the Apostle speaks directly contrary, 2 Tim. 1.9.
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Who hath saved us, and called us with an holy calling, not according to our Works, Who hath saved us, and called us with an holy calling, not according to our Works,
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but according to his own purpose and Grace. And 3. If Christs Merits were thus conditional;but according to his own purpose and Grace. And 3. If Christ Merits were thus conditional;
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then the Will of God the Father must be also conditional, for there is a correspondency between the Merits of Christ,
then the Will of God the Father must be also conditional, for there is a correspondency between the Merits of christ,
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and the Wil of the Father; the Father wils that to us, which the Son hath merited for us;
and the Will of the Father; the Father wills that to us, which the Son hath merited for us;
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and as the Son merited, so doth the Father wil the bestowing of the blessing: but the Father doth not wil our Grace, Holiness, and Sanctification upon condition;
and as the Son merited, so does the Father will the bestowing of the blessing: but the Father does not will our Grace, Holiness, and Sanctification upon condition;
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for the Maintainers of that Doctrine of Universal Redemption, say, That Gods secret Wil, and his revealed Wil, are one and the same, nothing different;
for the Maintainers of that Doctrine of Universal Redemption, say, That God's secret Will, and his revealed Wil, Are one and the same, nothing different;
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if therefore, God doth wil our Sanctification, and Holiness, upon Condition, then, when he commands us to beleeve, repent,
if Therefore, God does will our Sanctification, and Holiness, upon Condition, then, when he commands us to believe, Repent,
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and obey, his Commandement must be Conditional:
and obey, his Commandment must be Conditional:
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and when he commands us to forsake our sins, his Command (for that is Gods Wil) must be Conditional;
and when he commands us to forsake our Sins, his Command (for that is God's Will) must be Conditional;
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and if those Commandements be conditional, then they cannot be resisted, nor his Wil resisted, yea, then it wil be no sin not to keep Gods Commandement;
and if those commandments be conditional, then they cannot be resisted, nor his Will resisted, yea, then it will be no since not to keep God's Commandment;
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for if his Commandement be to be observed upon Condition, then if I do not perform that Condition, I do not transgress his Commandement;
for if his Commandment be to be observed upon Condition, then if I do not perform that Condition, I do not transgress his Commandment;
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as if you command your Servant to do a thing if he will; if he wil not, he doth not transgress your Commandement:
as if you command your Servant to do a thing if he will; if he will not, he does not transgress your Commandment:
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Surely therefore, the Wil of God, and his Commandements are absolute; such therefore is the Merit of Christ. But Secondly:
Surely Therefore, the Will of God, and his commandments Are absolute; such Therefore is the Merit of christ. But Secondly:
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If Christs Merits were thus Conditional, relating to the performance of some Condition, as of Faith, Repentance; and Obedience;
If Christ Merits were thus Conditional, relating to the performance of Some Condition, as of Faith, Repentance; and obedience;
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then Faith, Repentance, and our Obedience, were not merited by the Death of Christ: the contrary hath been proved already;
then Faith, Repentance, and our obedience, were not merited by the Death of christ: the contrary hath been proved already;
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look whatever Christ laid down his life for, that he merited;
look whatever christ laid down his life for, that he merited;
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but he laid down his life to redeem us from our vain Conversation, and from al Iniquity;
but he laid down his life to Redeem us from our vain Conversation, and from all Iniquity;
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therefore from Unbelief, hardness of heart, and from al the Disobedience of our Lives, and therefore he merited our Redemption from these. Thirdly:
Therefore from Unbelief, hardness of heart, and from all the Disobedience of our Lives, and Therefore he merited our Redemption from these. Thirdly:
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If Christs merits were thus Conditional, then the Wil of God the Father must be pendulous, wavering, u•certain,
If Christ merits were thus Conditional, then the Will of God the Father must be pendulous, wavering, u•certain,
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and undetermined, til it be determined by some act of Mans;
and undetermined, till it be determined by Some act of men;
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for if man do perform the Condition, then he is to give out the blessing, which Christ hath merited;
for if man do perform the Condition, then he is to give out the blessing, which christ hath merited;
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and if man do not perform the Condition, he is not to give it out: When a Man therefore, doth perform the Condition, then is Gods Wil determined.
and if man do not perform the Condition, he is not to give it out: When a Man Therefore, does perform the Condition, then is God's Will determined.
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But as God is the first Being, the first Agent, and the first Mover; so he is the first Determiner, and his Wil cannot be determined by any thing without himself;
But as God is the First Being, the First Agent, and the First Mover; so he is the First Determiner, and his Will cannot be determined by any thing without himself;
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for as himself is the most perfect Being, than which, nothing can be imagined to be more perfect;
for as himself is the most perfect Being, than which, nothing can be imagined to be more perfect;
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so his Wil is the most perfect, than which, no wil can be imagined to be more perfect;
so his Will is the most perfect, than which, no will can be imagined to be more perfect;
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but it is a greater perfection to be determined by it self, than by another; and to determine mans wil, is more perfect than to be determined by m•ns wil. Bradwardin observes wel:
but it is a greater perfection to be determined by it self, than by Another; and to determine men will, is more perfect than to be determined by m•ns will. Bradwardine observes well:
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A man, a King, or another, doth decl•re by publick Edict, That he which doth such a good,
A man, a King, or Another, does decl•re by public Edict, That he which does such a good,
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or evil, shal receive this, or that, and so he remains indifferent, and indetermined in his wil,
or evil, shall receive this, or that, and so he remains indifferent, and indetermined in his will,
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until his indifferency be determined by some Fact of his Subjects:
until his indifferency be determined by Some Fact of his Subject's:
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N•n sic autem Deus: but it is not so with God, who of himself only, begging nothing of following things, doth equally,N•n sic autem Deus: but it is not so with God, who of himself only, begging nothing of following things, does equally,
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and determinately wil, or not wil, what he wils, or not wils. Fourthly:
and determinately will, or not will, what he wills, or not wills. Fourthly:
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If Christ did merit that the Blessings of the Covenant, should thus be bestowed upon Condition,
If christ did merit that the Blessings of the Covenant, should thus be bestowed upon Condition,
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then he did merit that we might merit at the hand of God, at least ex congruo; for what is Merit? Bellarmin is sufficiently able to tel us what Merit is;
then he did merit that we might merit At the hand of God, At least ex Congruo; for what is Merit? Bellarmin is sufficiently able to tell us what Merit is;
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and saith he, Promises are of two sorts;
and Says he, Promises Are of two sorts;
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either Absolute, or Conditional: Absolute, as suppose a Prince doth promise an hundred pound freely to a poor man upon no Condition,
either Absolute, or Conditional: Absolute, as suppose a Prince does promise an hundred pound freely to a poor man upon no Condition,
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if the Prince give it, the poor man doth not merit at al:
if the Prince give it, the poor man does not merit At all:
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But then there is another Promise that is Conditional; as if a man do promise to give another an hundred pound for some work,
But then there is Another Promise that is Conditional; as if a man do promise to give Another an hundred pound for Some work,
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now saies he, though the Condition be short in worth of the hundred pound; yet if he give it upon that Condition, here is truly merit;
now Says he, though the Condition be short in worth of the hundred pound; yet if he give it upon that Condition, Here is truly merit;
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for (saies he) he doth merit ex congruo, cui debetur, unto whom the reward is due out of Grace.
for (Says he) he does merit ex Congruo, cui debetur, unto whom the reward is due out of Grace.
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But no Protestant, unless tainted with Popery, wil say that Christ did merit for us, that we might merit at the hand of God. Fiftly:
But no Protestant, unless tainted with Popery, will say that christ did merit for us, that we might merit At the hand of God. Fifty:
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When our Lord and Savior Christ died, he laid down his Life as a Ransom, NONLATINALPHABET.
When our Lord and Saviour christ died, he laid down his Life as a Ransom,.
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Now, where do we find in Scripture, that where any Ransom money was paid, there was any other condition of Deliverance,
Now, where do we find in Scripture, that where any Ransom money was paid, there was any other condition of Deliverance,
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or of the Redemption, besides the NONLATINALPHABET it self, or the Ransom money? When the Morgage Land was redeemed, what was the condition of that Redemption,
or of the Redemption, beside the it self, or the Ransom money? When the Mortgage Land was redeemed, what was the condition of that Redemption,
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but the paying of the Ransom money, the NONLATINALPHABET? Numb. 18.15, 16. ye read of the Redemption of the First-born,
but the paying of the Ransom money, the? Numb. 18.15, 16. the read of the Redemption of the Firstborn,
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and was there any Condition of that Redemption, besides the payment of five Shekels? five Shekels was the Ransom money, the NONLATINALPHABET,
and was there any Condition of that Redemption, beside the payment of five Shekels? five Shekels was the Ransom money, the,
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and the payment of that alone, was the Condition of that Redemption, and the Priviledges of that Redemption, were obtained upon the payment thereof:
and the payment of that alone, was the Condition of that Redemption, and the Privileges of that Redemption, were obtained upon the payment thereof:
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Now if our Lord and Savior Christ, did lay down his Life as a Ransom, a NONLATINALPHABET,
Now if our Lord and Saviour christ, did lay down his Life as a Ransom, a,
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then al the Priviledges of our Redemption, are to be given out upon his payment of this Ransom money:
then all the Privileges of our Redemption, Are to be given out upon his payment of this Ransom money:
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but to make another Condition of our Redemption besides the payment of the NONLATINALPHABET, or Ransom money, is directly contrary unto al those Redemptions in the old Testament, which were Types of this;
but to make Another Condition of our Redemption beside the payment of the, or Ransom money, is directly contrary unto all those Redemptions in the old Testament, which were Types of this;
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yea, contrary to the Nature of al Redemptions whatever. Sixtly:
yea, contrary to the Nature of all Redemptions whatever. Sixty:
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If our Lord and Savior Christ, did merit the Blessings of the Covenant, to be given out Conditionally upon the Faith and Repentance of al those that he died for;
If our Lord and Saviour christ, did merit the Blessings of the Covenant, to be given out Conditionally upon the Faith and Repentance of all those that he died for;
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then if he died for al the particular men of the World, this Truth should have been published to them, that they shal have Salvation by Christ, upon condition that they beleeve in him,
then if he died for all the particular men of the World, this Truth should have been published to them, that they shall have Salvation by christ, upon condition that they believe in him,
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and that if they do not, then they shal be damned;
and that if they do not, then they shall be damned;
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but this Gospel, or Truth, was not alwaies published to al the particular men of the World;
but this Gospel, or Truth, was not always published to all the particular men of the World;
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for saies the Apostle concerning the Gospel, Col. 1.26. Even the Mystery which hath been hid from Ages, and from Generations:
for Says the Apostle Concerning the Gospel, Col. 1.26. Even the Mystery which hath been hid from Ages, and from Generations:
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And saith the Psal. He sheweth his Word unto Jacob; his Statutes, and his Judgments unto Israel;
And Says the Psalm He shows his Word unto Jacob; his Statutes, and his Judgments unto Israel;
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He doth not say, they have not known them as Israel; but he saith, The Lord hath not dealt so with other Nations;
He does not say, they have not known them as Israel; but he Says, The Lord hath not dealt so with other nations;
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as for his Judgments, they have not known them: as for his Judgments, they have not known them:
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neither can it be said that God was ready to have made known this Truth unto al the World,
neither can it be said that God was ready to have made known this Truth unto all the World,
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but did not, because of their sin;
but did not, Because of their since;
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for then it should have been declared to them that such Truths of the Gospel should be made known to them, if they did not sin:
for then it should have been declared to them that such Truths of the Gospel should be made known to them, if they did not sin:
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but that hath not been declared to al the particular men of the World; and therefore Christ did not die for al men thus conditionally. Seventhly:
but that hath not been declared to all the particular men of the World; and Therefore christ did not die for all men thus conditionally. Seventhly:
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If Christ did die and merit thus conditionally for al men; then al the particular men in the world, are under a Covenant of Grace;
If christ did die and merit thus conditionally for all men; then all the particular men in the world, Are under a Covenant of Grace;
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for those that he died for, are to receive the Blessings of the new covenant upon the performance of the Condition, saith this Objection:
for those that he died for, Are to receive the Blessings of the new Covenant upon the performance of the Condition, Says this Objection:
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But al the particular men of the World are not under the Covenant of Grace;
But all the particular men of the World Are not under the Covenant of Grace;
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for the Apostle saith of the Ephesians before their Conversion, that they were strangers from the Covenants of Promise, having no hope,
for the Apostle Says of the Ephesians before their Conversion, that they were Strangers from the Covenants of Promise, having no hope,
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and without God in the World, Ephes. 2.12. And God wil write his Laws in the hearts of all those that are under the Covenant of Grace, Heb. 8. But al the particular men in the World, shal not have the Laws of God written in their hearts;and without God in the World, Ephesians 2.12. And God will write his Laws in the hearts of all those that Are under the Covenant of Grace, Hebrew 8. But all the particular men in the World, shall not have the Laws of God written in their hearts;
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therefore the Covenant of Grace is not made with them, and therefore Christ hath not merited that the Blessings of the Covenant shal be given out unto al the World upon Conditions. Eightly:
Therefore the Covenant of Grace is not made with them, and Therefore christ hath not merited that the Blessings of the Covenant shall be given out unto all the World upon Conditions. Eighth:
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If al the Benefits of Christs Death, and Blessings of the new Covenant, should be given out upon some Condition to be performed by us, as Faith, and Repentance;
If all the Benefits of Christ Death, and Blessings of the new Covenant, should be given out upon Some Condition to be performed by us, as Faith, and Repentance;
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then our Faith should give us a Right, and Title unto al those Blessings and Benefits:
then our Faith should give us a Right, and Title unto all those Blessings and Benefits:
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As if I sel a thing upon Condition that a man pay me so much Money, his payment of the Money being the performance of the Condition, gives him a Right, and Title to the thing:
As if I sell a thing upon Condition that a man pay me so much Money, his payment of the Money being the performance of the Condition, gives him a Right, and Title to the thing:
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Or if I promise to give a man an hundred pound, upon condition that he go of such an Errand for me;
Or if I promise to give a man an hundred pound, upon condition that he go of such an Errand for me;
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if he go, his very going gives him a Right, and Title to the hundred pound, because he performs the Condition.
if he go, his very going gives him a Right, and Title to the hundred pound, Because he performs the Condition.
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But though Faith be our hand whereby we receive the Benefits of Christs Death, and Blessings of the Covenant,
But though Faith be our hand whereby we receive the Benefits of Christ Death, and Blessings of the Covenant,
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yet it doth not give us any Right, or Title to them;
yet it does not give us any Right, or Title to them;
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then he hath peace and quiet. So that, if you consider al the•e Ingagements;
then he hath peace and quiet. So that, if you Consider all the•e Engagements;
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al our Right, and Title, is in Christs Blood, his Death, his Satisfaction, and his Obedience, and in that alone. Ninthly:
all our Right, and Title, is in Christ Blood, his Death, his Satisfaction, and his obedience, and in that alone. Ninthly:
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This Objection doth suppose the Covenant of Grace to be Conditional:
This Objection does suppose the Covenant of Grace to be Conditional:
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but the Covenant of Grace, is free, absolute, and without al Conditions to be performed by us. For,
but the Covenant of Grace, is free, absolute, and without all Conditions to be performed by us. For,
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The Lord hath delivered it without al such Conditions:
The Lord hath Delivered it without all such Conditions:
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We read of the Covenant of Grace in Jer. 31. in Ezek. 36. in Heb. 8. but where do we find any Condition annexed to it? And if God make no Conditions,
We read of the Covenant of Grace in Jer. 31. in Ezekiel 36. in Hebrew 8. but where do we find any Condition annexed to it? And if God make no Conditions,
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why should we? Shal I hang my Pad-lock upon Gods Door of Mercy?
why should we? Shall I hang my Padlock upon God's Door of Mercy?
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This Covenant, saish the Lord, is as the Covenant which he made with Noah: Did he promise Noah that the World should be drowned no more upon Conditions of our Faith or Obedience? No,
This Covenant, saish the Lord, is as the Covenant which he made with Noah: Did he promise Noah that the World should be drowned no more upon Conditions of our Faith or obedience? No,
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but saith the Lord, I will not again curse the ground any more for mans sake,
but Says the Lord, I will not again curse the ground any more for men sake,
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although the Imaginations of mans heart be evil, Gen. 8.21. It may be you wil translate the Hebrew NONLATINALPHABET, because; but it comes al to one.although the Imaginations of men heart be evil, Gen. 8.21. It may be you will translate the Hebrew, Because; but it comes all to one.
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In the Covenant of Grace, the Lord saith, He wil write his Laws in our hearts, there is Converting mercy promised;
In the Covenant of Grace, the Lord Says, He will write his Laws in our hearts, there is Converting mercy promised;
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and that we shal al know him, there is enlightening Mercy promised: both the Habit, and the Act of Grace promised, and he gives this reason;
and that we shall all know him, there is enlightening Mercy promised: both the Habit, and the Act of Grace promised, and he gives this reason;
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For I will be merciful to your unrighteousness; For I will be merciful to your unrighteousness;
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and your sin, and iniquity, I will remember no more, Heb. 8.11, 12. Now if forgiving mercy be the reason of sanctifying Mercy,and your since, and iniquity, I will Remember no more, Hebrew 8.11, 12. Now if forgiving mercy be the reason of sanctifying Mercy,
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if our forgivene•s be the cause of our holiness, then no act of our Grace or Holiness, can be the Condition of our forgiveness, or of the Covenant.
if our forgivene•s be the cause of our holiness, then no act of our Grace or Holiness, can be the Condition of our forgiveness, or of the Covenant.
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The Spirit of God is promised in the Covenant; I wil put my Spirit into you, saith God:
The Spirit of God is promised in the Covenant; I will put my Spirit into you, Says God:
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but Faith and Repentance are not before the In being, or Gift of the Spirit: Surely therefore, all the Blessings of the Covenant, are not given out upon these Conditions.
but Faith and Repentance Are not before the In being, or Gift of the Spirit: Surely Therefore, all the Blessings of the Covenant, Are not given out upon these Conditions.
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If the Covenant of Grace should be thus Conditional, then the Covenant of Grace should be harder than the Covenant of Works, made with Adam in Paradice;
If the Covenant of Grace should be thus Conditional, then the Covenant of Grace should be harder than the Covenant of Works, made with Adam in Paradise;
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for, then the Condition was to be performed by our common Person, who was strong, and free from al sin;
for, then the Condition was to be performed by our Common Person, who was strong, and free from all since;
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but now we are weak, and ful of al sin, and therefore if the performance of the Condition lie upon our hands, the terms of this Covenant wil be worse,
but now we Are weak, and full of all since, and Therefore if the performance of the Condition lie upon our hands, the terms of this Covenant will be Worse,
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and harder for us, than the terms of that Covenant of Works;
and harder for us, than the terms of that Covenant of Works;
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neither can it be said, that if al men have a sufficiency of Grace, and power to beleeve, that the performance of the Condition of this Covenant, wil be easier than of that;
neither can it be said, that if all men have a sufficiency of Grace, and power to believe, that the performance of the Condition of this Covenant, will be Easier than of that;
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for who doth not know that it is an harder thing for one of us sinful Creatures to beleeve,
for who does not know that it is an harder thing for one of us sinful Creatures to believe,
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than for Adam to abstain from eating the forbidden Fruit? But surely the Covenant of Grace, is easier,
than for Adam to abstain from eating the forbidden Fruit? But surely the Covenant of Grace, is Easier,
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and sweeter than the Covenant of Works;
and Sweeten than the Covenant of Works;
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and therefore the Condition thereof, was performed by Christ our Second Adam, and there is now no Condition of the Covenant to be performed by us:
and Therefore the Condition thereof, was performed by christ our Second Adam, and there is now no Condition of the Covenant to be performed by us:
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Yet it is our Duty to beleeve, and repent, and obey, which we are commanded to do by the Gospel;
Yet it is our Duty to believe, and Repent, and obey, which we Are commanded to do by the Gospel;
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but al our Repentance, Faith, and Obedience, is a Fruit of that Covenant, not the Condition of it:
but all our Repentance, Faith, and obedience, is a Fruit of that Covenant, not the Condition of it:
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As in case Adam had stood, his Seed should have obeyed; yet their Obedience should not have been the Condition, but the Fruit of the Covenant;
As in case Adam had stood, his Seed should have obeyed; yet their obedience should not have been the Condition, but the Fruit of the Covenant;
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and as his Posterity could not have had Life, unless they had obeyed, yet that their Obedience was not the Condition of that Covenant:
and as his Posterity could not have had Life, unless they had obeyed, yet that their obedience was not the Condition of that Covenant:
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So though we cannot be justified unless we beleeve, nor be saved, unless we repent and obey;
So though we cannot be justified unless we believe, nor be saved, unless we Repent and obey;
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yet our Repentance, Faith, and Obedience, is not the Condition, but the Fruit of the Covenant:
yet our Repentance, Faith, and obedience, is not the Condition, but the Fruit of the Covenant:
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Christ, and Christ alone, our Second Adam, did perform the Condition; as to us, the Covenant of Grace is free, absolute, and without al Conditions.
christ, and christ alone, our Second Adam, did perform the Condition; as to us, the Covenant of Grace is free, absolute, and without all Conditions.
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Obj. But all Divines say, That Faith and Repentance, are the Condition of the Covenants. Ans. Not all:
Object But all Divines say, That Faith and Repentance, Are the Condition of the Covenants. Ans. Not all:
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not so Luther, not so Zanchy, not so Junius, not so Dr. Ames, not so some of our own.
not so Luther, not so Zanchy, not so Junius, not so Dr. Ames, not so Some of our own.
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And those that do say so, say also, That Faith and Repentance are also promised in the Covenant;
And those that do say so, say also, That Faith and Repentance Are also promised in the Covenant;
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which comes to the same in Effect, with what I now say:
which comes to the same in Effect, with what I now say:
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They mean also, That Faith is that Grace whereby we are justified, and that we cannot be saved without Faith and Repentance, which I grant:
They mean also, That Faith is that Grace whereby we Are justified, and that we cannot be saved without Faith and Repentance, which I grant:
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but they do not say, that there is any condition in the Wil of God, moving, or determining it; but they do not say, that there is any condition in the Will of God, moving, or determining it;
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but a Condition in the thing willed.
but a Condition in the thing willed.
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But the Remonstrants make a Condition of the Covenant, in reference to the Wil of God;
But the Remonstrants make a Condition of the Covenant, in Referente to the Will of God;
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which is the thing I deny, and have disproved al this while.
which is the thing I deny, and have disproved all this while.
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I grant there is a Conditional Promise, but then God hath promised that Condition in some other Scripture, which they deny.
I grant there is a Conditional Promise, but then God hath promised that Condition in Some other Scripture, which they deny.
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I grant that we are justified upon our beleeving, but then God hath promised Faith too, which they deny.
I grant that we Are justified upon our believing, but then God hath promised Faith too, which they deny.
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I grant a Condition may be rei volitae of the thing willed, but nulla est conditio voluntatis Divinae;
I grant a Condition may be rei volitae of the thing willed, but nulla est Condition voluntatis Divinae;
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there is no condition of the Divine Wil, they affirm it.
there is no condition of the Divine Will, they affirm it.
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I grant that one benefit of the Death of Christ, doth follow another, and one may be the cause of the other:
I grant that one benefit of the Death of christ, does follow Another, and one may be the cause of the other:
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but our Lord and Savior Christ, did not die conditionally, nor merit any thing for us conditionally;
but our Lord and Saviour christ, did not die conditionally, nor merit any thing for us conditionally;
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those that he died for, he merited Grace and Holiness for, to be given out to them without al conditions;
those that he died for, he merited Grace and Holiness for, to be given out to them without all conditions;
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and therefore if he died for al men, he must needs lose his Purchase, a thing most unsatisfying to the heart of Christ:
and Therefore if he died for all men, he must needs loose his Purchase, a thing most unsatisfying to the heart of christ:
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yet this is the first-born of that Doctrine of Universal Redemption.
yet this is the firstborn of that Doctrine of Universal Redemption.
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Now therefore, as you desire to stand free from al those Opinions that are unsavory to the heart of Christ, take heed of that Doctrine of Universal Redemption. Yet further.
Now Therefore, as you desire to stand free from all those Opinions that Are unsavoury to the heart of christ, take heed of that Doctrine of Universal Redemption. Yet further.
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Ʋse, 2. Secondly:Ʋse, 2. Secondly:
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If Christ wil certainly see the Travel of his Soul, and be satisfied, then here you may see the reason why we cannot be satisfied with that Opinion of the Saints Apostacy:
If christ will Certainly see the Travel of his Soul, and be satisfied, then Here you may see the reason why we cannot be satisfied with that Opinion of the Saints Apostasy:
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this also is unsatisfying to the heart of Christ:
this also is unsatisfying to the heart of christ:
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Can a man be satisfied in seeing, and feeling one of his own Members torn from his Body? Can a man delight in seeing that Leg or Arm, which was once the Member of his Body, burning in the fire? Surely Christ cannot;
Can a man be satisfied in seeing, and feeling one of his own Members torn from his Body? Can a man delight in seeing that Leg or Arm, which was once the Member of his Body, burning in the fire? Surely christ cannot;
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Christs Love is not like to ours; Non amat tanquam osurus: Those whom he loves once, he doth love to the end;
Christ Love is not like to ours; Non amat tanquam osurus: Those whom he loves once, he does love to the end;
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once in Christ, and for ever in Christ; once loved by Christ, and for ever loved by him:
once in christ, and for ever in christ; once loved by christ, and for ever loved by him:
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Whom God hath called, them he hath also justified; Whom God hath called, them he hath also justified;
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and whom he hath justified, them he hath also glorified, Rom. 8. This is the Fathers Will (saith Christ, John, 6.39.) that of all that he hath given me, I should lose none; and whom he hath justified, them he hath also glorified, Rom. 8. This is the Father's Will (Says christ, John, 6.39.) that of all that he hath given me, I should loose none;
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and verse 37. he saith, All that the Father giveth me, shall come unto me:
and verse 37. he Says, All that the Father gives me, shall come unto me:
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It seems therefore, that there are some whom the Father hath given unto Christ, and that before they beleeve, their Faith being the Fruit and Consequent of this Gift;
It seems Therefore, that there Are Some whom the Father hath given unto christ, and that before they believe, their Faith being the Fruit and Consequent of this Gift;
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therefore there is a particular Election of some, and that Election is not upon a fore-fight of Faith,
Therefore there is a particular Election of Some, and that Election is not upon a fore-fight of Faith,
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To fear the Lord in Prosperity, and to love him in Adversity, never to think that my condition is extraordinary;
To Fear the Lord in Prosperity, and to love him in Adversity, never to think that my condition is extraordinary;
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but a cause thereof. 2. Our Savior tels us here, That all those that are given him, shall come to him; that is, they shal beleeve:
but a cause thereof. 2. Our Saviour tells us Here, That all those that Are given him, shall come to him; that is, they shall believe:
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therefore it is not in our power to resist the Grace of God, with an over-coming resistance:
Therefore it is not in our power to resist the Grace of God, with an overcoming resistance:
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the converting Grace of God, is irresistible. 3. He saith here, That al those that are given him, shal come to him;
the converting Grace of God, is irresistible. 3. He Says Here, That all those that Are given him, shall come to him;
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therefore al his Seed, and Children whom he travelled with, and died for, shal come to him, and b•leeve on him;
Therefore all his Seed, and Children whom he traveled with, and died for, shall come to him, and b•leeve on him;
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for those that the Father hath given him, are his Children, Heb. 2.13. But al the men of the World do not come to him;
for those that the Father hath given him, Are his Children, Hebrew 2.13. But all the men of the World do not come to him;
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therefore they are not his Seed and Children, therefore he never travelled with them, therefore he did not die for al particular men. 4. Our Savior tels us here plainly, that when men do come to him, he wil lose none of them;
Therefore they Are not his Seed and Children, Therefore he never traveled with them, Therefore he did not die for all particular men. 4. Our Saviour tells us Here plainly, that when men do come to him, he will loose none of them;
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but saith he, I wil raise them up at the last day, verse 39. And lest any should doubt of this Truth, he speaks yet more plainly;
but Says he, I will raise them up At the last day, verse 39. And lest any should doubt of this Truth, he speaks yet more plainly;
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tels us that those who do come, are such as beleeve on him, and then for more assurance, repeats the Promise, verse 40. saying, This is the Will of him which sent me, That every one that seeth the Son,
tells us that those who do come, Are such as believe on him, and then for more assurance, repeats the Promise, verse 40. saying, This is the Will of him which sent me, That every one that sees the Son,
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and I beleeveth on him, may have everlasting Life, and I will raise him up at the last day. and I Believeth on him, may have everlasting Life, and I will raise him up At the last day.
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Surely therefore, that Doctrine of the Saints Apostacy, is unsound, yea, al the four Doctrines of the Arminians, are by this one Scripture, plainly refuted;
Surely Therefore, that Doctrine of the Saints Apostasy, is unsound, yea, all the four Doctrines of the Arminians, Are by this one Scripture, plainly refuted;
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but especially that of the Saints Apostacy:
but especially that of the Saints Apostasy:
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It is a Doctrine not only uncomfortable to the Saints, but unsatisfying to the heart of Christ;
It is a Doctrine not only uncomfortable to the Saints, but unsatisfying to the heart of christ;
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For he shal see the Travel of his Soul, and be satisfied: Seeing therefore that he travelled for their Salvation, he shal see their perseverance, and Salvation. But more practically:For he shall see the Travel of his Soul, and be satisfied: Seeing Therefore that he traveled for their Salvation, he shall see their perseverance, and Salvation. But more practically:
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This Doctrine looks wishly upon both Godly men, and Ungodly.
This Doctrine looks wishly upon both Godly men, and Ungodly.
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It cals upon those that are ungodly to delight themselves in the Lord, and to satisfie themselves in Christ, in the things of Christ,
It calls upon those that Are ungodly to delight themselves in the Lord, and to satisfy themselves in christ, in the things of christ,
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and in the Seed of Christ:
and in the Seed of christ:
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Doth Christ delight in his Seed, and wil you hate, despise, and scorn his Seed? Is he satisfied in seeing the Travel of his Soul in the saving effects of his Death, justifying, sanctifying,
Does christ delight in his Seed, and will you hate, despise, and scorn his Seed? Is he satisfied in seeing the Travel of his Soul in the Saving effects of his Death, justifying, sanctifying,
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and comforting the Children of Men? and wil you be displeased therewith? Wil you be pleased,
and comforting the Children of Men? and will you be displeased therewith? Wil you be pleased,
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and satisfied in your sins, and vain Conversation, when Christ is satisfied in the Redemption of Men from their Iniquity,
and satisfied in your Sins, and vain Conversation, when christ is satisfied in the Redemption of Men from their Iniquity,
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and is delighted with a great delight, and doth it grieve you to see a sinner turned from the evil of his waies? Take heed how you walk contrary to Christ;
and is delighted with a great delight, and does it grieve you to see a sinner turned from the evil of his ways? Take heed how you walk contrary to christ;
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for if you walk contrary to him, he wil walk contrary unto you;
for if you walk contrary to him, he will walk contrary unto you;
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and either he wil rejoyce, and be satisfied in your Conversion, or he wil be satisfied in your Damnation:
and either he will rejoice, and be satisfied in your Conversion, or he will be satisfied in your Damnation:
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and if you do not convert, and turn unto God, how can you think that you are the Seed of Christ, whom he hath travelled with? But,
and if you do not convert, and turn unto God, how can you think that you Are the Seed of christ, whom he hath traveled with? But,
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This Doctrine looks wishly also upon the Godly;
This Doctrine looks wishly also upon the Godly;
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such as are the visible Seed of Christ, and to you it saith, 1. Why should you not be contented,
such as Are the visible Seed of christ, and to you it Says, 1. Why should you not be contented,
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and satisfied with Christ alone? al his delights are in you, why should not al your delights be in him? Is he satisfied in you? why then should not you be satisfied with him,
and satisfied with christ alone? all his delights Are in you, why should not all your delights be in him? Is he satisfied in you? why then should not you be satisfied with him,
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and with that Condition which he carves for you? Through him the Father is satisfied for your sins,
and with that Condition which he carves for you? Through him the Father is satisfied for your Sins,
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and he is satisfied in your person, why then should not you be satisfied about your Condition? 2. Why should you not labor to convert,
and he is satisfied in your person, why then should not you be satisfied about your Condition? 2. Why should you not labour to convert,
cc pns31 vbz vvn p-acp po22 n1, uh-crq av vmd xx pn22 vbi vvn p-acp po22 n1? crd q-crq vmd pn22 xx vvi pc-acp vvi,
(12) application (DIV2)
312
Image 69
2529
and draw others unto Christ? Thereby he sees the Fruit of his Travel, which is his delight;
and draw Others unto christ? Thereby he sees the Fruit of his Travel, which is his delight;
cc vvi n2-jn p-acp np1? av pns31 vvz dt n1 pp-f po31 n1, r-crq vbz po31 n1;
(12) application (DIV2)
312
Image 69
2530
wil you not do what you can to advance Christs delights? And 3. If Christ be satisfied,
will you not do what you can to advance Christ delights? And 3. If christ be satisfied,
vmb pn22 xx vdi r-crq pn22 vmb p-acp vvi npg1 n2? cc crd cs np1 vbb vvn,
(12) application (DIV2)
312
Image 69
2531
and delighted in you, why should you not improve his Affection for the good of the Church? King Ahasuerus was taken with,
and delighted in you, why should you not improve his Affection for the good of the Church? King Ahasuerus was taken with,
cc vvd p-acp pn22, q-crq vmd pn22 xx vvi po31 n1 p-acp dt j pp-f dt n1? n1 np1 vbds vvn p-acp,
(12) application (DIV2)
312
Image 69
2532
and did delight much in Esther, and she improved his Affection for the good of the Church;
and did delight much in Esther, and she improved his Affection for the good of the Church;
cc vdd vvi av-d p-acp np1, cc pns31 vvn po31 n1 p-acp dt j pp-f dt n1;
(12) application (DIV2)
312
Image 69
2533
have you gotten the heart of Christ, the affections of Christ, and will not you improve them for the good of the Church? surely it is your Duty.
have you got the heart of christ, the affections of christ, and will not you improve them for the good of the Church? surely it is your Duty.
vhb pn22 vvn dt n1 pp-f np1, dt n2 pp-f np1, cc vmb xx pn22 vvi pno32 p-acp dt j pp-f dt n1? av-j pn31 vbz po22 n1.
(12) application (DIV2)
312
Image 69
2534
And 4. Upon this account, why should you not labor to excel in Vertue? his delights are in his Seed,
And 4. Upon this account, why should you not labour to excel in Virtue? his delights Are in his Seed,
cc crd p-acp d n1, q-crq vmd pn22 xx vvi pc-acp vvi p-acp n1? po31 n2 vbr p-acp po31 n1,
(12) application (DIV2)
312
Image 69
2535
and they are such, saith the Psalmist, as do excel in Vertue, Psal. 16. Now therefore, that you may in some measure answer the delights of Christ, O labor more and more to excel in Vertue.
and they Are such, Says the Psalmist, as do excel in Virtue, Psalm 16. Now Therefore, that you may in Some measure answer the delights of christ, Oh labour more and more to excel in Virtue.
cc pns32 vbr d, vvz dt n1, c-acp vdb vvi p-acp n1, np1 crd av av, cst pn22 vmb p-acp d n1 vvi dt n2 pp-f np1, uh n1 av-dc cc av-dc pc-acp vvi p-acp n1.
(12) application (DIV2)
312
Image 69
2536
What excellent things shall we (that are the visible Seed of Christ) do, that we may answer the delights, contentments, What excellent things shall we (that Are the visible Seed of christ) doe, that we may answer the delights, contentment's,
q-crq j n2 vmb pns12 (cst vbr dt j n1 pp-f np1) n1, cst pns12 vmb vvi dt n2, n2,
(12) application (DIV2)
313
Image 69
2537
and satisfactions which he doth take in us? Many: First, in reference to Christ himself, and his Service:and satisfactions which he does take in us? Many: First, in Referente to christ himself, and his Service:
cc n2 r-crq pns31 vdz vvi p-acp pno12? d: ord, p-acp n1 p-acp np1 px31, cc po31 n1:
(12) application (DIV2)
313
Image 69
2538
It is an excellent thing to have, and bear the same mind to Christ, that he had, and bare unto us:
It is an excellent thing to have, and bear the same mind to christ, that he had, and bore unto us:
pn31 vbz dt j n1 pc-acp vhi, cc vvi dt d n1 p-acp np1, cst pns31 vhd, cc vvd p-acp pno12:
(12) application (DIV2)
314
Image 69
2625
Hope thou in God. Why? First, Because I shal yet be delivered: For I shall yet praise him. Hope thou in God. Why? First, Because I shall yet be Delivered: For I shall yet praise him.
vvb pns21 p-acp np1. q-crq? ord, c-acp pns11 vmb av vbi vvn: c-acp pns11 vmb av vvi pno31.
(13) sermon (DIV1)
326
Image 69
2539
he did neglect his own Glory, to procure our Comfort; so, for us to neglect our own Comfort, to procure his Glory, is excellent;
he did neglect his own Glory, to procure our Comfort; so, for us to neglect our own Comfort, to procure his Glory, is excellent;
pns31 vdd vvi po31 d n1, p-acp vvb po12 n1; av, p-acp pno12 pc-acp vvi po12 d n1, pc-acp vvi po31 n1, vbz j;
(12) application (DIV2)
314
Image 69
2540
in time of Temptation, to look upon Christ as our Gift; and in time of presumption, to look upon him as our Example;
in time of Temptation, to look upon christ as our Gift; and in time of presumption, to look upon him as our Exampl;
p-acp n1 pp-f n1, pc-acp vvi p-acp np1 p-acp po12 n1; cc p-acp n1 pp-f n1, pc-acp vvi p-acp pno31 c-acp po12 n1;
(12) application (DIV2)
314
Image 69
2541
to trust in Christ as if we had no works, and yet to work as if we had no Christ;
to trust in christ as if we had no works, and yet to work as if we had not christ;
pc-acp vvi p-acp np1 c-acp cs pns12 vhd dx n2, cc av pc-acp vvi c-acp cs pns12 vhd xx np1;
(12) application (DIV2)
314
Image 69
2542
I mean, for a man to be so obedient to the Commandement, as if he would be saved by the Law;
I mean, for a man to be so obedient to the Commandment, as if he would be saved by the Law;
pns11 vvb, p-acp dt n1 pc-acp vbi av j p-acp dt n1, c-acp cs pns31 vmd vbi vvn p-acp dt n1;
(12) application (DIV2)
314
Image 69
2543
and yet to rest on the Promise, as if he would be saved by Grace;
and yet to rest on the Promise, as if he would be saved by Grace;
cc av pc-acp vvi p-acp dt n1, c-acp cs pns31 vmd vbi vvn p-acp n1;
(12) application (DIV2)
314
Image 69
2544
and in al our Service to God in Christ, to walk by a Law without us,
and in all our Service to God in christ, to walk by a Law without us,
cc p-acp d po12 n1 p-acp np1 p-acp np1, pc-acp vvi p-acp dt n1 p-acp pno12,
(12) application (DIV2)
314
Image 69
2545
and yet by a Law within us; by a Law without us, as our Rule; and by a Law within us, as our Principle.
and yet by a Law within us; by a Law without us, as our Rule; and by a Law within us, as our Principle.
cc av p-acp dt n1 p-acp pno12; p-acp dt n1 p-acp pno12, c-acp po12 n1; cc p-acp dt n1 p-acp pno12, c-acp po12 n1.
(12) application (DIV2)
314
Image 69
2546
These are excellent things in regard of Christ, and his Service. As for the Ordinances, and means of Grace:
These Are excellent things in regard of christ, and his Service. As for the Ordinances, and means of Grace:
d vbr j n2 p-acp n1 pp-f np1, cc po31 n1. c-acp p-acp dt n2, cc n2 pp-f n1:
(12) application (DIV2)
314
Image 69
2547
It is an excellent thing so to use the publick Ordinance, as we may be more fit for private Exercise;
It is an excellent thing so to use the public Ordinance, as we may be more fit for private Exercise;
pn31 vbz dt j n1 av pc-acp vvi dt j n1, c-acp pns12 vmb vbi av-dc j p-acp j n1;
(12) application (DIV2)
315
Image 69
2548
and so to use our private Exercise, as we may be the more fit for publick Ordinances;
and so to use our private Exercise, as we may be the more fit for public Ordinances;
cc av pc-acp vvi po12 j n1, c-acp pns12 vmb vbi dt av-dc j p-acp j n2;
(12) application (DIV2)
315
Image 69
2549
to wait upon God in the use of al means, yet not to tie the workings of the Spirit unto any one particular;
to wait upon God in the use of all means, yet not to tie the workings of the Spirit unto any one particular;
pc-acp vvi p-acp np1 p-acp dt n1 pp-f d n2, av xx pc-acp vvi dt n2 pp-f dt n1 p-acp d crd j;
(12) application (DIV2)
315
Image 69
2550
to observe what that Ordinance is, that is most decried, and dispised by the World, and to advance, and honor that;
to observe what that Ordinance is, that is most decried, and despised by the World, and to advance, and honour that;
pc-acp vvi r-crq d n1 vbz, cst vbz av-ds vvn, cc vvn p-acp dt n1, cc pc-acp vvi, cc vvi d;
(12) application (DIV2)
315
Image 69
2551
to worship Christ in a Manger. These are excellent things in regard of the Ordinances, and Means of Grace.
to worship christ in a Manger. These Are excellent things in regard of the Ordinances, and Means of Grace.
p-acp n1 np1 p-acp dt n1. d vbr j n2 p-acp n1 pp-f dt n2, cc n2 pp-f n1.
(12) application (DIV2)
315
Image 69
2552
As for your Graces, Gifts, and Comforts:
As for your Graces, Gifts, and Comforts:
c-acp p-acp po22 n2, n2, cc n2:
(12) application (DIV2)
316
Image 69
2553
An excellent thing it is, for a man so to exercise one Grace, as he may be fit for another;
an excellent thing it is, for a man so to exercise one Grace, as he may be fit for Another;
dt j n1 pn31 vbz, p-acp dt n1 av pc-acp vvi crd n1, c-acp pns31 vmb vbi j p-acp j-jn;
(12) application (DIV2)
316
Image 69
2554
so to exercise his Faith, as he may be fit for Repentance; and so to exercise his Repentance, as he may grow up into more Assurance;
so to exercise his Faith, as he may be fit for Repentance; and so to exercise his Repentance, as he may grow up into more Assurance;
av pc-acp vvi po31 n1, c-acp pns31 vmb vbi j p-acp n1; cc av pc-acp vvi po31 n1, c-acp pns31 vmb vvi a-acp p-acp dc n1;
(12) application (DIV2)
316
Image 69
2555
to make al your Graces, Parents to your Comforts, and your Comforts, Hand-maids to your Graces;
to make all your Graces, Parents to your Comforts, and your Comforts, Handmaids to your Graces;
pc-acp vvi d po22 n2, n2 p-acp po22 n2, cc po22 n2, n2 p-acp po22 n2;
(12) application (DIV2)
316
Image 69
2556
that your Gifts may beautifie your Graces, and your Graces sanctifie your Gifts; to be of high Parts, and a low Spirit;
that your Gifts may beautify your Graces, and your Graces sanctify your Gifts; to be of high Parts, and a low Spirit;
cst po22 n2 vmb vvi po22 n2, cc po22 n2 vvb po22 n2; pc-acp vbi pp-f j n2, cc dt j n1;
(12) application (DIV2)
316
Image 69
2557
to know much, and yet to love, respect, and honor those that know less. These are excellent things in regard of our Gifts, Graces, and Comforts. As for your Condition:
to know much, and yet to love, respect, and honour those that know less. These Are excellent things in regard of our Gifts, Graces, and Comforts. As for your Condition:
pc-acp vvi d, cc av pc-acp vvi, n1, cc vvi d cst vvb av-dc. d vbr j n2 p-acp n1 pp-f po12 n2, n2, cc n2. c-acp p-acp po22 n1:
(12) application (DIV2)
316
Image 69
2558
It's an excellent thing for a man to be thankful for his present Condition, and yet not to be in love therewith, nor to live thereon:
It's an excellent thing for a man to be thankful for his present Condition, and yet not to be in love therewith, nor to live thereon:
pn31|vbz dt j n1 p-acp dt n1 pc-acp vbi j p-acp po31 j n1, cc av xx pc-acp vbi p-acp n1 av, ccx pc-acp vvi av:
(12) application (DIV2)
317
Image 69
2559
it's ill to murmur in any Condition, it's good to be content in some, but in every Condition to be thankful, is excellent:
it's ill to murmur in any Condition, it's good to be content in Some, but in every Condition to be thankful, is excellent:
pn31|vbz j-jn pc-acp vvi p-acp d n1, pn31|vbz j pc-acp vbi j p-acp d, cc-acp p-acp d n1 pc-acp vbi j, vbz j:
(12) application (DIV2)
317
Image 69
2561
to trust God with my condition by Experience, and yet to trust in God for my condition, over and beyond al experience.
to trust God with my condition by Experience, and yet to trust in God for my condition, over and beyond all experience.
pc-acp vvi np1 p-acp po11 n1 p-acp n1, cc av pc-acp vvi p-acp np1 p-acp po11 n1, a-acp cc p-acp d n1.
(12) application (DIV2)
317
Image 69
2562
These are excellent things in reference to our Condition. As for your Converse, and dealing with men:
These Are excellent things in Referente to our Condition. As for your Converse, and dealing with men:
d vbr j n2 p-acp n1 p-acp po12 n1. c-acp p-acp po22 n1, cc vvg p-acp n2:
(12) application (DIV2)
317
Image 69
2563
An excellent thing it is, to use no Company but such as you may receive s•me good from, or communicate some good unto;
an excellent thing it is, to use no Company but such as you may receive s•me good from, or communicate Some good unto;
dt j n1 pn31 vbz, pc-acp vvi dx n1 p-acp d c-acp pn22 vmb vvi av j p-acp, cc vvi d j p-acp;
(12) application (DIV2)
318
Image 69
2564
to take no offence, and to give none, being very unwilling to give offence, and very back•ard to take it;
to take no offence, and to give none, being very unwilling to give offence, and very back•ard to take it;
pc-acp vvi dx n1, cc pc-acp vvi pix, vbg av j pc-acp vvi n1, cc av vvd pc-acp vvi pn31;
(12) application (DIV2)
318
Image 69
2565
to rejoyce in anothers Graces, and to grieve for anothers sins; to be a Lamb in ones own Cause, and a Lyon in Gods;
to rejoice in another's Graces, and to grieve for another's Sins; to be a Lamb in ones own Cause, and a lion in God's;
pc-acp vvi p-acp ng1-jn n2, cc pc-acp vvi p-acp ng1-jn n2; pc-acp vbi dt n1 p-acp pi2 d n1, cc dt n1 p-acp n2;
(12) application (DIV2)
318
Image 69
2566
of a sweet, and meek disposition, yet zealous, and active for God; and in al our dealings with men, to deal with God through men;
of a sweet, and meek disposition, yet zealous, and active for God; and in all our dealings with men, to deal with God through men;
pp-f dt j, cc j n1, av j, cc j p-acp np1; cc p-acp d po12 n2-vvg p-acp n2, pc-acp vvi p-acp np1 p-acp n2;
(12) application (DIV2)
318
Image 69
2567
saying, if they curse, or bless, God hath bid them do it;
saying, if they curse, or bless, God hath bid them do it;
vvg, cs pns32 vvb, cc vvb, np1 vhz vvn pno32 vdi pn31;
(12) application (DIV2)
318
Image 69
2568
and in case that any man offend you, to be more ready to forgive, than he is to acknowledg his offence;
and in case that any man offend you, to be more ready to forgive, than he is to acknowledge his offence;
cc p-acp n1 cst d n1 vvb pn22, pc-acp vbi av-dc j pc-acp vvi, cs pns31 vbz pc-acp vvi po31 n1;
(12) application (DIV2)
318
Image 69
2569
that your forgiveness may rather draw out his acknowledgment, than his acknowledgment draw out your forgiveness:
that your forgiveness may rather draw out his acknowledgment, than his acknowledgment draw out your forgiveness:
cst po22 n1 vmb av-c vvi av po31 n1, cs po31 n1 vvi av po22 n1:
(12) application (DIV2)
318
Image 69
2570
These are excellent things in regard of our converse, or dealings with men. As for your Callings, and outward Estates:
These Are excellent things in regard of our converse, or dealings with men. As for your Callings, and outward Estates:
d vbr j n2 p-acp n1 pp-f po12 n1, cc n2-vvg p-acp n2. c-acp p-acp po22 n2, cc j n2:
(12) application (DIV2)
318
Image 69
2571
It is an excellent thing for a man so to use his particular Calling, as he may be fit for his General;
It is an excellent thing for a man so to use his particular Calling, as he may be fit for his General;
pn31 vbz dt j n1 p-acp dt n1 av pc-acp vvi po31 j vvg, c-acp pns31 vmb vbi j p-acp po31 n1;
(12) application (DIV2)
319
Image 69
2572
and so to use his General, as he may be fit for his particular:
and so to use his General, as he may be fit for his particular:
cc av pc-acp vvi po31 n1, c-acp pns31 vmb vbi j p-acp po31 j:
(12) application (DIV2)
319
Image 69
2573
To make your Sail fit for your Vessel, that your heart may not be too big for your business,
To make your Sail fit for your Vessel, that your heart may not be too big for your business,
pc-acp vvi po22 n1 j p-acp po22 n1, cst po22 n1 vmb xx vbi av j c-acp po22 n1,
(12) application (DIV2)
319
Image 69
2574
nor your work too big for your heart:
nor your work too big for your heart:
ccx po22 n1 av j c-acp po22 n1:
(12) application (DIV2)
319
Image 69
2575
But your self par negotio, being like the Ant, or Pismire, that doth rather abound in Pectore, in the Breast, ubi animus est, where the mind lies,
But your self par negotio, being like the Ant, or Pismire, that does rather abound in Pectore, in the Breast, ubi animus est, where the mind lies,
cc-acp po22 n1 fw-fr fw-la, vbg av-j dt n1, cc n1, cst vdz av vvi p-acp fw-la, p-acp dt n1, fw-la n1 fw-la, c-crq dt n1 vvz,
(12) application (DIV2)
319
Image 69
2576
than in Ventre, in the Belly, ubi stercus est, where the dung lies; and if your Estate be great, to account your self Gods Steward, not his Treasurer;
than in Ventre, in the Belly, ubi Stercus est, where the dung lies; and if your Estate be great, to account your self God's Steward, not his Treasurer;
cs p-acp np1, p-acp dt n1, fw-la fw-la fw-la, c-crq dt n1 vvz; cc cs po22 n1 vbb j, pc-acp vvi po22 n1 npg1 n1, xx po31 n1;
(12) application (DIV2)
319
Image 69
2577
and if it be little, to study rather how to give an account of your little, than to encrease unto much.
and if it be little, to study rather how to give an account of your little, than to increase unto much.
cc cs pn31 vbb j, pc-acp vvi av-c c-crq pc-acp vvi dt n1 pp-f po22 j, cs pc-acp vvi p-acp d.
(12) application (DIV2)
319
Image 69
2578
These are excellent things in regard of your Callings and Estates. As for your Recreations, and outward Mirths:
These Are excellent things in regard of your Callings and Estates. As for your Recreations, and outward Mirths:
d vbr j n2 p-acp n1 pp-f po22 n2 cc n2. c-acp p-acp po22 n2, cc j n2:
(12) application (DIV2)
319
Image 69
2579
It is an excellent thing for a man so to be merry, as he may not grieve for his Mirth afterwards;
It is an excellent thing for a man so to be merry, as he may not grieve for his Mirth afterwards;
pn31 vbz dt j n1 p-acp dt n1 av pc-acp vbi j, c-acp pns31 vmb xx vvi p-acp po31 n1 av;
(12) application (DIV2)
320
Image 69
2580
to have your part and share in the Saints breakings, as wel as in their rejoycings;
to have your part and share in the Saints breakings, as well as in their rejoicings;
pc-acp vhi po22 n1 cc vvi p-acp dt n2 n2, c-acp av c-acp p-acp po32 n2;
(12) application (DIV2)
320
Image 69
2581
so to rejoyce in the Creature, as not to forget the Creator; so to rejoyce in the Servant, as not to forget the Master;
so to rejoice in the Creature, as not to forget the Creator; so to rejoice in the Servant, as not to forget the Master;
av pc-acp vvi p-acp dt n1, c-acp xx pc-acp vvi dt n1; av pc-acp vvi p-acp dt n1, c-acp xx pc-acp vvi dt n1;
(12) application (DIV2)
320
Image 69
2582
so to rejoyce in your Inn, as not to forget your Home; so to recreate your self, as you may not take pleasure in your pleasure;
so to rejoice in your Inn, as not to forget your Home; so to recreate your self, as you may not take pleasure in your pleasure;
av pc-acp vvi p-acp po22 n1, c-acp xx pc-acp vvi po22 n1-an; av pc-acp vvi po22 n1, c-acp pn22 vmb xx vvi n1 p-acp po22 n1;
(12) application (DIV2)
320
Image 69
2583
but to rise from this Table with an appetite, not with a glut; and to be a bungler at the best Recreation;
but to rise from this Table with an appetite, not with a glut; and to be a bungler At the best Recreation;
cc-acp pc-acp vvi p-acp d n1 p-acp dt n1, xx p-acp dt n1; cc pc-acp vbi dt n1 p-acp dt js n1;
(12) application (DIV2)
320
Image 69
2584
and to make al your Recreations as so many Engagements to serve God the more freely and cheerfully.
and to make all your Recreations as so many Engagements to serve God the more freely and cheerfully.
cc pc-acp vvi d po22 n2 c-acp av d n2 pc-acp vvi np1 dt av-dc av-j cc av-j.
(12) application (DIV2)
320
Image 69
2585
These are excellent things in regard of your Mirths and Recreations. As for the Works of God, and his Dispensations:
These Are excellent things in regard of your Mirths and Recreations. As for the Works of God, and his Dispensations:
d vbr j n2 p-acp n1 pp-f po22 n2 cc n2. c-acp p-acp dt vvz pp-f np1, cc po31 n2:
(12) application (DIV2)
320
Image 69
2586
It is an excellent thing for a man to know what Gods Design is, yet to admire where you cannot understand;
It is an excellent thing for a man to know what God's Design is, yet to admire where you cannot understand;
pn31 vbz dt j n1 p-acp dt n1 pc-acp vvi r-crq npg1 n1 vbz, av pc-acp vvi c-crq pn22 vmbx vvi;
(12) application (DIV2)
321
Image 69
2587
to praise God for his Judgments, as wel as for his Mercies; for his Hel, as wel as for his Heaven:
to praise God for his Judgments, as well as for his mercies; for his Hell, as well as for his Heaven:
p-acp n1 np1 p-acp po31 n2, c-acp av c-acp p-acp po31 n2; p-acp po31 n1, c-acp av c-acp p-acp po31 n1:
(12) application (DIV2)
321
Image 69
2588
and though the vial be powred out upon your Relation, yet to bless God, and at least to be silent;
and though the vial be poured out upon your Relation, yet to bless God, and At least to be silent;
cc cs dt n1 vbb vvn av p-acp po22 n1, av pc-acp vvi np1, cc p-acp ds pc-acp vbi j;
(12) application (DIV2)
321
Image 69
2589
remember Aaron. And in al Gods dealings, stil to make a good, and candid Interpretation, for that wil argue your Love to God, which wil argue his Love to you;
Remember Aaron. And in all God's dealings, still to make a good, and candid Interpretation, for that will argue your Love to God, which will argue his Love to you;
vvb np1. cc p-acp d ng1 n2-vvg, av pc-acp vvi dt j, cc j n1, p-acp d vmb vvi po22 n1 p-acp np1, r-crq vmb vvi po31 n1 p-acp pn22;
(12) application (DIV2)
321
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for that which ends in your Love to him, came from his Love to you. These are excellent things in regard of Gods Works, and Dispensations. As for Truth and Error:
for that which ends in your Love to him, Come from his Love to you. These Are excellent things in regard of God's Works, and Dispensations. As for Truth and Error:
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It's an excellent thing for a man so to mind the Truth of the Times, as he do not neglect the Power of Godliness;
It's an excellent thing for a man so to mind the Truth of the Times, as he do not neglect the Power of Godliness;
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and so to mind the Power of Godliness, as he do not neglect the Truth of the Times:
and so to mind the Power of Godliness, as he do not neglect the Truth of the Times:
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an excellent thing for a man so to mind new Truth, as not to lose old Truth;
an excellent thing for a man so to mind new Truth, as not to loose old Truth;
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and so to keep the old Truth, as not to neglect new Truths. And in al times to stand free from the Monopoly of an Opinion;
and so to keep the old Truth, as not to neglect new Truths. And in all times to stand free from the Monopoly of an Opinion;
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for it is the property of an Error, to monopolize the man, and to engross his thoughts, words, and actions:
for it is the property of an Error, to monopolize the man, and to engross his thoughts, words, and actions:
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but he that placeth his Religion in one Opinion, hath no Religion in Truth, though his Opinion be true:
but he that places his Religion in one Opinion, hath no Religion in Truth, though his Opinion be true:
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Good therefore it is, to stand cleer, and free from these Monopolies. These are excellent things in regard of Truth and Error. As for your Death:
Good Therefore it is, to stand clear, and free from these Monopolies. These Are excellent things in regard of Truth and Error. As for your Death:
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It is an excellent thing for a man to desire to die, and yet be contented to live;
It is an excellent thing for a man to desire to die, and yet be contented to live;
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to desire Death for the enjoyment of God, and to be contented to live for the Work of God;
to desire Death for the enjoyment of God, and to be contented to live for the Work of God;
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to give up your daies to God as an act of your Faith, which you have received from him as an act of his Love;
to give up your days to God as an act of your Faith, which you have received from him as an act of his Love;
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to say in truth, if my Father have any more work for me to do, I shal live longer;
to say in truth, if my Father have any more work for me to do, I shall live longer;
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if his work be done, I am willing to go home to my Father, though I ride home behind the worst Servant that he keeps in his House:
if his work be done, I am willing to go home to my Father, though I ride home behind the worst Servant that he keeps in his House:
cs po31 n1 vbb vdn, pns11 vbm j pc-acp vvi av-an p-acp po11 n1, cs pns11 vvb av-an p-acp dt js n1 cst pns31 vvz p-acp po31 n1:
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An excellent thing it is to die standing, or kneeling;
an excellent thing it is to die standing, or kneeling;
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to die on that ground where I should live, and to live on that ground where I would die.
to die on that ground where I should live, and to live on that ground where I would die.
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These are excellent things in regard of Death. Now excellent things do become those that are the Seed, the visible Seed of Christ:
These Are excellent things in regard of Death. Now excellent things do become those that Are the Seed, the visible Seed of christ:
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Are you therefore, the visible Seed of Christ? then these excellent things do become you:
are you Therefore, the visible Seed of christ? then these excellent things do become you:
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for his delight is in the Saints, and such as excel in Vertue.
for his delight is in the Saints, and such as excel in Virtue.
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Now therefore as you do desire to answer unto Christs delights, O labor more and more to excel in vertue.
Now Therefore as you do desire to answer unto Christ delights, Oh labour more and more to excel in virtue.
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And thus I have done with this great Argument, Christ in Travel; the greatness of his Travel, his Assurance of Issue,
And thus I have done with this great Argument, christ in Travel; the greatness of his Travel, his Assurance of Issue,
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and his delight and satisfaction in the sight thereof. Christ shal certainly see the Travel of his Soul, and be satisfied;
and his delight and satisfaction in the sighed thereof. christ shall Certainly see the Travel of his Soul, and be satisfied;
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and if you do not yet see the issue of his Travel accomplished on your Soul, yet stay, wait, and expect;
and if you do not yet see the issue of his Travel accomplished on your Soul, yet stay, wait, and expect;
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for saith the Text, He shall see the Travel of his Soul, and be satisfied; and in due time you shal see it too, and be satisfied.
for Says the Text, He shall see the Travel of his Soul, and be satisfied; and in due time you shall see it too, and be satisfied.
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Wherefore wait on the Lord, and again I say, Wait on the Lord. FINIS.
Wherefore wait on the Lord, and again I say, Wait on the Lord. FINIS.
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THE GOOD MAN'S PEACE. Sermon I. PSALM, 42.11.
THE GOOD MAN'S PEACE. Sermon I. PSALM, 42.11.
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Why art thou cast down, O my Soul? and why art thou disquieted within me? Hope thou in God,
Why art thou cast down, Oh my Soul? and why art thou disquieted within me? Hope thou in God,
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for I will yet praise him, who is the health of my Countenance, and my God.
for I will yet praise him, who is the health of my Countenance, and my God.
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IN these Words, ye read of the sad Discouragements of a gracious Spirit, with those Remedies that he applied and used against them.
IN these Words, you read of the sad Discouragements of a gracious Spirit, with those Remedies that he applied and used against them.
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The Discouragements are exprest in Two Words, under Two Similitudes;
The Discouragements Are expressed in Two Words, under Two Similitudes;
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Cast-down, Disquieted. As a man is bowed or cast down, under the weight of some heavy burden;Cast-down, Disquieted. As a man is bowed or cast down, under the weight of Some heavy burden;
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so art thou cast down, O my soul, saies David. And as the Sea in the time of a storm, is much disquieted;
so art thou cast down, Oh my soul, Says David. And as the Sea in the time of a storm, is much disquieted;
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so art thou also disquieted wi•hin me, O my Soul. The Remedies that he useth against these Discouragements, are Two: Self-Reprehension, and Self-Admoni ion.
so art thou also disquieted wi•hin me, Oh my Soul. The Remedies that he uses against these Discouragements, Are Two: Self-Reprehension, and Self-Admoni ion.
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First, He doth chide himself for his diffidence and distrust in God.
First, He does chide himself for his diffidence and distrust in God.
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Why art thou cast down, O my soul? and why art thou disquieted within me? He chides, and rebukes himself for it.Why art thou cast down, Oh my soul? and why art thou disquieted within me? He chides, and rebukes himself for it.
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Secondly, He doth admonish and call upon himself for to wait upon, and hope in God.
Secondly, He does admonish and call upon himself for to wait upon, and hope in God.
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Secondly, Because Salvation belongs unto him alone: He is the health of my Countenance: Or, the Salvation of my Countenance.
Secondly, Because Salvation belongs unto him alone: He is the health of my Countenance: Or, the Salvation of my Countenance.
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Thirdly, Because he is in Covenant with me, and I with him; He is my God:
Thirdly, Because he is in Covenant with me, and I with him; He is my God:
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The health of my Countenance, and my God. I begin with the former part of this Verse;The health of my Countenance, and my God. I begin with the former part of this Verse;
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wherein you may observe these Three things.
wherein you may observe these Three things.
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First, That there is an inward Peace, and Quietude of Soul, which the Saints and People of God, ordinarily are endued with. This is implyed.
First, That there is an inward Peace, and Quietude of Soul, which the Saints and People of God, ordinarily Are endued with. This is employed.
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Secondly, It is possible that this Peace may be interrupted, so far, as Gods People may be much discouraged, cast down, and disquieted.
Secondly, It is possible that this Peace may be interrupted, so Far, as God's People may be much discouraged, cast down, and disquieted.
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Thirdly, That the Saints and People of God, have no reason for their Discouragements, what ever their Condition be.
Thirdly, That the Saints and People of God, have no reason for their Discouragements, what ever their Condition be.
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VVhy art thou cast down? and why art thou thus disquieted within me? thou hast no reason for it. Why art thou cast down? and why art thou thus disquieted within me? thou hast no reason for it.
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The latter of these being the main, is that indeed which I specially aim at:
The latter of these being the main, is that indeed which I specially aim At:
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But because the two former will give the better rise unto this last, and they are also profitable for us to consider, I shall take them in their order,
But Because the two former will give the better rise unto this last, and they Are also profitable for us to Consider, I shall take them in their order,
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and speak only unto the first at this time; which is this:
and speak only unto the First At this time; which is this:
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There is an inward Peace, and Quietude of Soul, which the Saints and People of God ordinarily are endued with.
There is an inward Peace, and Quietude of Soul, which the Saints and People of God ordinarily Are endued with.
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Therefore David saies here, Why art thou cast down, and why art thou disquieted within me? It seems then that this was not his ordinary temper, his Pulse did not alwaies beat thus high in this way of Discouragement;
Therefore David Says Here, Why art thou cast down, and why art thou disquieted within me? It seems then that this was not his ordinary temper, his Pulse did not always beatrice thus high in this Way of Discouragement;
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but ordinarily he had Peace and quiet within.
but ordinarily he had Peace and quiet within.
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So that I say, There is an inward peace, and quietness of soul, which the Saints and people of God ordinarily are endued withal.
So that I say, There is an inward peace, and quietness of soul, which the Saints and people of God ordinarily Are endued withal.
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Ordinarily they are arrayed in white, so they are brought in. Rev. 7.13.14.
Ordinarily they Are arrayed in white, so they Are brought in. Rev. 7.13.14.
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verses, What are these which are arayed in white robes? (at the 13.) They are such as have washed their robes,
Verses, What Are these which Are arrayed in white robes? (At the 13.) They Are such as have washed their robes,
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and made them White in the blood of the Lamb, verse 14. this book of the Revelat•on, doth attend much unto the Jewish customes,and made them White in the blood of the Lamb, verse 14. this book of the Revelat•on, does attend much unto the Jewish customs,
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and among the Jewes, they had their Mourning, & their Rejoycing garment; the Mourning garment, was a black garment:
and among the Jews, they had their Mourning, & their Rejoicing garment; the Mourning garment, was a black garment:
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and therefore when a man is brought in, in a mourning way, he is brought in, in a black garment as ye find in the next Psal. the 43. & the 2. vers.
and Therefore when a man is brought in, in a mourning Way, he is brought in, in a black garment as you find in the next Psalm the 43. & the 2. vers.
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why go ye in mourning? the word NONLATINALPHABET Signifies Black.why go you in mourning? the word Signifies Black.
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Why goe ye in Black, because of the oppression of the enemy? So that the mourning garmen• was the Black garment;
Why go you in Black, Because of the oppression of the enemy? So that the mourning garmen• was the Black garment;
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the Black garment, was the mourning garment. And the white garment, was the Reioycing g••ment; therefore Eccles. 9.8. it is said, let thy garments be alwayes white and, let thy h ead lack no oyntment.
the Black garment, was the mourning garment. And the white garment, was the Rejoicing g••ment; Therefore Eccles. 9.8. it is said, let thy garments be always white and, let thy h Ead lack no ointment.
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Upon which •ccount the nobles amongst the Hebrewes were called NONLATINALPHABET becan• they were clothed with white rayment. Eccles. 10.17.
Upon which •ccount the Nobles among the Hebrews were called becan• they were clothed with white raiment. Eccles. 10.17.
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b•essed art thou, O land, when thy king is the son of nobles, Heb. NONLATINALPHABET the •on of princes,b•essed art thou, Oh land, when thy King is the son of Nobles, Hebrew the •on of Princes,
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or of those that are in white.
or of those that Are in white.
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I confess this phrase do•h somtimes note the purity and holiness of the person, so Rev. 3.4.
I confess this phrase do•h sometimes note the purity and holiness of the person, so Rev. 3.4.
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Thou hast a few names, even in Sardis, which have not defiled their garments, and they shal walk with me in white, for they are worthy; Thou hast a few names, even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they Are worthy;
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but ordinarily it notes the joy fulness and comfortableness of our state, so in:
but ordinarily it notes the joy fullness and comfortableness of our state, so in:
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Rev. 7. the Saints are brought in, in white, not onely because of their purity and cleaneness but because of their rejoycing.Rev. 7. the Saints Are brought in, in white, not only Because of their purity and cleaneness but Because of their rejoicing.
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I say then ordinarily the Saints and people of God go in white, they have a peace, and a rest within.
I say then ordinarily the Saints and people of God go in white, they have a peace, and a rest within.
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Great peace, have they that love thy law (saies the Psalmist) and nothing shal offend them. Rom. 2.10.Great peace, have they that love thy law (Says the Psalmist) and nothing shall offend them. Rom. 2.10.
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But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile. But glory, honour, and peace, to every man that works good, to the Jew First, and also to the Gentile.
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Let him be what he wil be, if he be godly, if he work that which is good;
Let him be what he will be, if he be godly, if he work that which is good;
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Glory, Honor, and Peace, shal be upon him: not onely an outward, but an inward peace he shal have.
Glory, Honour, and Peace, shall be upon him: not only an outward, but an inward peace he shall have.
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And indeed, how can it be otherwise? For the Saints and people of God, do walk with God, they converse with God, they do acquaint themselves with God.
And indeed, how can it be otherwise? For the Saints and people of God, do walk with God, they converse with God, they do acquaint themselves with God.
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Now if ye look into Job, 22.21. ye shal find, that this acquaintance bringeth rest & peace.
Now if you look into Job, 22.21. you shall find, that this acquaintance brings rest & peace.
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Acquaint now thy self with him, and be at peace. Acquaint now thy self with him, and be At peace.
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The Saints and people of God, are (as I may so speak) of Gods special acquaintance,
The Saints and people of God, Are (as I may so speak) of God's special acquaintance,
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and so they have peace, for they do walk with God, and have communion with him.
and so they have peace, for they do walk with God, and have communion with him.
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They have communion with the Father; and he is the God of al consolation; they have communion and fellowship with the Son;
They have communion with the Father; and he is the God of all consolation; they have communion and fellowship with the Son;
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and he is the Prince of peace; they have communion and fellowship with the Spirit, and he is the Comforter:
and he is the Prince of peace; they have communion and fellowship with the Spirit, and he is the Comforter:
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they have communion with the Father, and the Son, and the Spirit, in and by the Gospel;
they have communion with the Father, and the Son, and the Spirit, in and by the Gospel;
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How can it therefore be, but that the Saints and people of God ordinarily should have peace within?
How can it Therefore be, but that the Saints and people of God ordinarily should have peace within?
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But to make out this more fully unto you.
But to make out this more Fully unto you.
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Consider I pray, How the Father, the Son, and the Holy-ghost (with whom the Saints and people of God have communion and fellowship) are engaged for their peace.
Consider I pray, How the Father, the Son, and the Holy ghost (with whom the Saints and people of God have communion and fellowship) Are engaged for their peace.
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I. The Father is engaged to give peace unto them. He is engaged by his Prerogative, by his Commandement, by his Promise, by Christs Purchase, and by the Saints Chastisements.
I. The Father is engaged to give peace unto them. He is engaged by his Prerogative, by his Commandment, by his Promise, by Christ Purchase, and by the Saints Chastisements.
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He is engaged by his Prerogative. Kings and Princes wil stand (ye know) for their Prerogatives.
He is engaged by his Prerogative. Kings and Princes will stand (you know) for their Prerogatives.
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And this is the great Perogative of God the Father, to give peace, inward peace.
And this is the great Prerogative of God the Father, to give peace, inward peace.
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I create the fruit of the lips, peace, peace. And he is called, •he God of peace; I create the fruit of the lips, peace, peace. And he is called, •he God of peace;
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the God of Consolation: not the God o• Indignation, not the God of War, but the God of Peace. This is the great Prerogative of God the Father, to give peace unto his people.
the God of Consolation: not the God o• Indignation, not the God of War, but the God of Peace. This is the great Prerogative of God the Father, to give peace unto his people.
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He is engaged also, by vertue of his Commandement. And therefore if ye look into Isay. 40.1.2. Ye shal find, that he commands the Prophets and Ministers, to preach comfort, Comfort ye, comfort ye my people, saith your God:
He is engaged also, by virtue of his Commandment. And Therefore if you look into Saiah 40.1.2. You shall find, that he commands the prophets and Ministers, to preach Comfort, Comfort you, Comfort you my people, Says your God:
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vers. 1. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned,
vers. 1. Speak you comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned,
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for she hath received of the Lords hand double for al her sins. Suppose a mans Affliction, or Temptation, be very great or much;for she hath received of the lords hand double for all her Sins. Suppose a men Affliction, or Temptation, be very great or much;
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he hath commanded us to comfort, and comfort twice; Comfort ye, comfort ye: not once, but twice, Comfort ye, comfort ye my people saith the Lord.
he hath commanded us to Comfort, and Comfort twice; Comfort you, Comfort you: not once, but twice, Comfort you, Comfort you my people Says the Lord.
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But there are divers comforters, that are indeed like Jobs comforters, like Jobs friends, they speak hard words unto poor distressed souls.
But there Are diverse Comforters, that Are indeed like Jobs Comforters, like Jobs Friends, they speak hard words unto poor distressed Souls.
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Wel, saies he therefore at vers. 2. speak ye comfortably, so ye read it;
Well, Says he Therefore At vers. 2. speak you comfortably, so you read it;
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but in the Hebrew, speak ye to the heart, NONLATINALPHABET speak soft and sweet words, speak to the heart of Jerusalem.
but in the Hebrew, speak you to the heart, speak soft and sweet words, speak to the heart of Jerusalem.
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O! but my Temptation is so great, that I am not able to hear those that come to comfort me. Mark what follows;
OH! but my Temptation is so great, that I am not able to hear those that come to Comfort me. Mark what follows;
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Speak ye to the heart of Jerusalem, and cry unto her, lift up thy voice and cry, if a poor soul be distressed, tempted, and cannot hear easily;
Speak you to the heart of Jerusalem, and cry unto her, lift up thy voice and cry, if a poor soul be distressed, tempted, and cannot hear Easily;
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you that are Ministers, lift up your voice and cry: not onely speak to the heart, but cry;
you that Are Ministers, lift up your voice and cry: not only speak to the heart, but cry;
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lift up your voice and cry unto her.
lift up your voice and cry unto her.
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A man may have Peace that hath no Comfort; a man may have Comfort that hath no Joy:
A man may have Peace that hath no Comfort; a man may have Comfort that hath no Joy:
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Wel, but what are they to speak and cry? There are three things which wil comfort a poor distressed soul, and they are here to be spoken.
Well, but what Are they to speak and cry? There Are three things which will Comfort a poor distressed soul, and they Are Here to be spoken.
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Say, 1. That her warfare is accomplished;
Say, 1. That her warfare is accomplished;
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Affliction and Temptation is at an end, it shal be no more. 2. That her iniquity is pardoned.
Affliction and Temptation is At an end, it shall be no more. 2. That her iniquity is pardoned.
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Her sin is forgiven fully and freely, 3. That she hath received at the Lords hand double for al her sins, God hath no more against her, no quarrel, no controversie, no further Punishment to inflict upon her, she hath sufficiently born the punishment of her iniquity.
Her since is forgiven Fully and freely, 3. That she hath received At the lords hand double for all her Sins, God hath no more against her, no quarrel, no controversy, no further Punishment to inflict upon her, she hath sufficiently born the punishment of her iniquity.
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thus the Lord hath commanded Ministers for to preach peace, and to preach Comfort; And what God hath commanded us to speak, he hath ingaged himself to work.
thus the Lord hath commanded Ministers for to preach peace, and to preach Comfort; And what God hath commanded us to speak, he hath engaged himself to work.
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Thus I say, the Father is ingaged by vertue of his Commandement.
Thus I say, the Father is engaged by virtue of his Commandment.
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He is ingaged also, by vertue of his promise. And therefore if ye look into Psal. 29. ye shal see what the Lord hath promised.
He is engaged also, by virtue of his promise. And Therefore if you look into Psalm 29. you shall see what the Lord hath promised.
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vers. 11. The Lord wil give strength unto his people: the Lord wil bless his people with peace.
vers. 11. The Lord will give strength unto his people: the Lord will bless his people with peace.
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Here is the promise, the Lord wil bless his people with peace.
Here is the promise, the Lord will bless his people with peace.
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Yea, if ye look into Isa. 26. ye shal find there, that the Lord hath promised to keep the peace of his people for them, vers. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee.
Yea, if you look into Isaiah 26. you shall find there, that the Lord hath promised to keep the peace of his people for them, vers. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee.
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So ye read the words, but according to the Hebrew, •hey ought to be read thus; Thou wilt keep peace, peace; twice peace.
So you read the words, but according to the Hebrew, •hey ought to be read thus; Thou wilt keep peace, peace; twice peace.
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Thou wilt keep peace, peace, for him whose mind is stayed on thee.
Thou wilt keep peace, peace, for him whose mind is stayed on thee.
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So that the Lord is not onely ing•ged to g•ve peace unto his people, but he is by promise also ingaged to keep their peace for them
So that the Lord is not only ing•ged to g•ve peace unto his people, but he is by promise also engaged to keep their peace for them
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Yea, the Lord is ingaged by Purchase. Christ hath purchased peace for his people:
Yea, the Lord is engaged by Purchase. christ hath purchased peace for his people:
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and what Christ hath purchased for them, God the Father is ingaged to give unto them.
and what christ hath purchased for them, God the Father is engaged to give unto them.
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Read the purchase in Eph. 2.13.14. But now in Christ Jesus, ye who were somtimes afar off, are made nigh by the blood of Christ.
Read the purchase in Ephesians 2.13.14. But now in christ jesus, you who were sometimes afar off, Are made High by the blood of christ.
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For he is our peace, who hath made both one, and hath broken down the middle wal of partition between us.
For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us.
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Having abolished in his flesh the enmity, even the law of commandements, for to make in himself of twain, one new man, so making peace. Having abolished in his Flesh the enmity, even the law of Commandments, for to make in himself of twain, one new man, so making peace.
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vers. 16. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby;
vers. 16. And that he might reconcile both unto God in one body by the cross, having slave the enmity thereby;
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but I am not wet to the skin, I am dry within, I have peace within.
but I am not wet to the skin, I am dry within, I have peace within.
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and came and preached peace unto you that were a far off, and to them that were nigh. and Come and preached peace unto you that were a Far off, and to them that were High.
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So that thus ye see its the purchase of Jesus Christ: this inward peace and quietness of soul, it is Christs purchase;
So that thus you see its the purchase of jesus christ: this inward peace and quietness of soul, it is Christ purchase;
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and what Christ the Son hath purchased, God the Father is engaged to give.
and what christ the Son hath purchased, God the Father is engaged to give.
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Yea, the Father is engaged to give peace unto his people, by al those Chastisements that they do meet withal.
Yea, the Father is engaged to give peace unto his people, by all those Chastisements that they do meet withal.
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And therefore in Isa. 40. (which I named before) The Lord commands us to comfort,
And Therefore in Isaiah 40. (which I nam before) The Lord commands us to Comfort,
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and speak comfortably unto his people, upon this account, For she hath received of the Lords hand double for al her sins.
and speak comfortably unto his people, upon this account, For she hath received of the lords hand double for all her Sins.
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Even because a fullness of Chastisement had been upon them.
Even Because a fullness of Chastisement had been upon them.
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Thus I say, God the Father, by vertue of his Prerogative, by vertue of his Commandement, by vertue of his Promise, by vertue of Christs Purchase, by vertue of Chastisements that are laid upon his people, is engaged to give peace unto his children.
Thus I say, God the Father, by virtue of his Prerogative, by virtue of his Commandment, by virtue of his Promise, by virtue of Christ Purchase, by virtue of Chastisements that Are laid upon his people, is engaged to give peace unto his children.
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II. But now proceed a little, and ye shal see, That as the Father is engaged,
II But now proceed a little, and you shall see, That as the Father is engaged,
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So the Son also is engaged to give peace, inward peace, and quietude of soul unto his Servants.
So the Son also is engaged to give peace, inward peace, and quietude of soul unto his Servants.
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He is engaged by those Qualifications, and endowments that he received from God his Father, for this end and purpose.
He is engaged by those Qualifications, and endowments that he received from God his Father, for this end and purpose.
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The spirit of the Lord is upon me (saies he) and he hath anointed me; The Spirit of the Lord is upon me (Says he) and he hath anointed me;
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Why? that I might comfort those that mourn. That is one end. But I pray look into Isa. 50. and consider the 4. vers. Why? that I might Comfort those that mourn. That is one end. But I pray look into Isaiah 50. and Consider the 4. vers.
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The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary:
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he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.
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They are plainly the words of Christ, as wil appear to you, if you read but the following words, The Lord God hath opened mine ear,
They Are plainly the words of christ, as will appear to you, if you read but the following words, The Lord God hath opened mine ear,
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and I was not rebellious, neither turned I away the back;
and I was not rebellious, neither turned I away the back;
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I gave my back to the smiters, and my cheekes to them that plucked off the hair:
I gave my back to the smiters, and my cheeks to them that plucked off the hair:
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I hid not my face from shame and spit••ng. So that these are the words of Christ.I hid not my face from shame and spit••ng. So that these Are the words of christ.
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Wel, what do•h Christ say hear? He tells us, that he hath received the tongue of the learned, to comfort those that are distressed and troubled in conscience,
Well, what do•h christ say hear? He tells us, that he hath received the tongue of the learned, to Comfort those that Are distressed and troubled in conscience,
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for to help poor wearied souls.
for to help poor wearied Souls.
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Why doth he say, the tongue of the learned? The Lord God hath given me the tongue of the learned.
Why does he say, the tongue of the learned? The Lord God hath given me the tongue of the learned.
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and it is the greatest piece of learning in the world, to speak a word in due season by way of comfort to those that are weary;
and it is the greatest piece of learning in the world, to speak a word in due season by Way of Comfort to those that Are weary;
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this is the greatest piece of Ministerial learning, and sayth Christ, he hath given me the tongue of the learned.
this is the greatest piece of Ministerial learning, and say christ, he hath given me the tongue of the learned.
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Wel, but al learned men have not Wisdom to speak in season. Mark what follows.
Well, but all learned men have not Wisdom to speak in season. Mark what follows.
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He hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.
He hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.
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But hath Jesus Christ such skil at this work, in comforting those that are troubled? Yes! He wakeneth morning by morning.
But hath jesus christ such skill At this work, in comforting those that Are troubled? Yes! He wakeneth morning by morning.
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As a Master is early up in the morning to teach his Schollers, So hath God the Father been teaching of Christ from al eternity this great skil, morning by morning.
As a Master is early up in the morning to teach his Scholars, So hath God the Father been teaching of christ from all eternity this great skill, morning by morning.
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He wakeneth morning by morning, he wakeneth mine ear to hear as the learn'd.
He wakeneth morning by morning, he wakeneth mine ear to hear as the learned.
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This is the piece of learning (saies Christ) which I have been learning morning by morning of my Father from eternity and this is that great learning which he had attained unto.
This is the piece of learning (Says christ) which I have been learning morning by morning of my Father from eternity and this is that great learning which he had attained unto.
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So that in regard of this endowment which he hath received from the Father, he is engaged to give peace unto his people,
So that in regard of this endowment which he hath received from the Father, he is engaged to give peace unto his people,
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for he hath received the tongue of the learned for this end and purpose, that he might speak a word in season to them that are weary.
for he hath received the tongue of the learned for this end and purpose, that he might speak a word in season to them that Are weary.
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He is engaged also, by his own Disposition; his sweet, loving, and tender disposition.
He is engaged also, by his own Disposition; his sweet, loving, and tender disposition.
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He is a Lyon (indeed) of the Tribe of Judah; but not that roaring Lyon, seeking to devour.
He is a lion (indeed) of the Tribe of Judah; but not that roaring lion, seeking to devour.
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He is a King (indeed) but he comes meekly, riding upon an Asses Colt. He doth not lift up his voyce in the streets.
He is a King (indeed) but he comes meekly, riding upon an Asses Colt. He does not lift up his voice in the streets.
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When our Lord and Savior Christ left the world, he saies unto his Disciples, My Peace I give unto you;
When our Lord and Saviour christ left the world, he Says unto his Disciples, My Peace I give unto you;
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my Peace I leave with you: not as the world gives Peace, but my Peace I give unto you. my Peace I leave with you: not as the world gives Peace, but my Peace I give unto you.
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And assoon as ever Christ rose from the dead again, and met with his Disciples, what doth he say unto them? When they were all met together, Peace be unto you. As it was his last words when he left them,
And As soon as ever christ rose from the dead again, and met with his Disciples, what does he say unto them? When they were all met together, Peace be unto you. As it was his last words when he left them,
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so it is the first word that now he useth when he seeth •hem again. But, O Lord, we have sinned greatly since we saw thee.
so it is the First word that now he uses when he sees •hem again. But, Oh Lord, we have sinned greatly since we saw thee.
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Be it so, yet Peace be unto you.
Be it so, yet Peace be unto you.
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But, O Lord, here is Peter among us, that hath denied thee since thou sawest us.
But, Oh Lord, Here is Peter among us, that hath denied thee since thou Sawest us.
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Be it so, I know it very wel, yet Peace be unto you. Peace when he went away, and Peace when he came again:
Be it so, I know it very well, yet Peace be unto you. Peace when he went away, and Peace when he Come again:
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this is his Language, and this is his disposition still. Thus he is engaged. Yea, He is engaged by Office to give Peace unto his People.
this is his Language, and this is his disposition still. Thus he is engaged. Yea, He is engaged by Office to give Peace unto his People.
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Ye know the Apostle calls him our great High-Priest.
You know the Apostle calls him our great High-Priest.
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It was the work of the High Priest in the Old Testament, to bless the People;
It was the work of the High Priest in the Old Testament, to bless the People;
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and when he did bless the People, What did he say? But, The Lord bless ye, and give ye Peace.
and when he did bless the People, What did he say? But, The Lord bless you, and give you Peace.
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Now then, If Jesus Christ be our great High-Priest, and it be the Office of the High-Priest to bless, and to give Peace;
Now then, If jesus christ be our great High-Priest, and it be the Office of the High-Priest to bless, and to give Peace;
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then Christ by vertue of his Office also, is engaged to give Peace unto his People. Take all these Three together;
then christ by virtue of his Office also, is engaged to give Peace unto his People. Take all these Three together;
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Christ the Second Person is engaged: By his Endowments he received from the Father: By his own Disposition: By his Office.
christ the Second Person is engaged: By his Endowments he received from the Father: By his own Disposition: By his Office.
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And it appears plainly that there is a great engagement upon Jesus Chri•t to give Peace unto his Servants. III.
And it appears plainly that there is a great engagement upon jesus Chri•t to give Peace unto his Servants. III.
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As the Father and the Son are engaged to give Peace, and quietude unto the Saints and People of God:
As the Father and the Son Are engaged to give Peace, and quietude unto the Saints and People of God:
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So also the Spirit, the Holy Ghost is engaged to give peace unto them.
So also the Spirit, the Holy Ghost is engaged to give peace unto them.
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For (as I may so speak with Reverence) he is, as it were, the great Executor of Jesus Christ When Christ died, he made his Will,
For (as I may so speak with reverence) he is, as it were, the great Executor of jesus christ When christ died, he made his Will,
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and gave a Legacy to his Disciples, My Peace I give unto you:
and gave a Legacy to his Disciples, My Peace I give unto you:
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and then he sent the Comforter, the Spirit from Heaven on purpose to beget peace within their souls.
and then he sent the Comforter, the Spirit from Heaven on purpose to beget peace within their Souls.
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Yea, The Holy Ghost is not only this Executor, to see this Will of Christ fulfilled;
Yea, The Holy Ghost is not only this Executor, to see this Will of christ fulfilled;
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but he is, as it were, our Advocate. Indeed we have but one Advocate, that is Christ:
but he is, as it were, our Advocate. Indeed we have but one Advocate, that is christ:
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But I say, we have, as it were, two Advocates; One in Heaven above, and one in our bosom.
But I say, we have, as it were, two Advocates; One in Heaven above, and one in our bosom.
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When a man sins, a godly man sins, Satan accuses him in Heaven:
When a man Sins, a godly man Sins, Satan accuses him in Heaven:
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And therefore saies John, If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous.
And Therefore Says John, If any man since, we have an Advocate with the Father, jesus christ the Righteous.
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But if a godly man sin, Satan doth also accuse him to himself. And therefore saies the Apostle, We have the Spirit within us, making intercession.
But if a godly man since, Satan does also accuse him to himself. And Therefore Says the Apostle, We have the Spirit within us, making Intercession.
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And saies our Savior Christ, I will send another Comforter: So ye read it; And Says our Saviour christ, I will send Another Comforter: So you read it;
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but it is the same word that is translated, Advocate; I wil send you another Advocate.
but it is the same word that is translated, Advocate; I will send you Another Advocate.
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Yea, the Spirit of the Lord is our Witness also:
Yea, the Spirit of the Lord is our Witness also:
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For the Spirit shall bear witness with our Spirits, that we are the Children of God. For the Spirit shall bear witness with our Spirits, that we Are the Children of God.
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the Father ingaged, the Son ingaged, the Holy Ghost ingaged, for the peace and quiet of Gods Children, Must you not needs conclude this Point and Doctrine,
the Father engaged, the Son engaged, the Holy Ghost engaged, for the peace and quiet of God's Children, Must you not needs conclude this Point and Doctrine,
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and say, Sur•ly, there is an inward peace and quietness of soul, which ordina•ily Gods People are endued withal?
and say, Sur•ly, there is an inward peace and quietness of soul, which ordina•ily God's People Are endued withal?
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But our Experience seems to speak the contrary: But our Experience seems to speak the contrary:
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for •here are many of Gods own People, that have not Peace and Quiet within them;
for •here Are many of God's own People, that have not Peace and Quiet within them;
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but are full of Doubts and Fears about their everlasting condition. The Second Doctrine therefore speaks to that, It is possible this peace may be interrupted.but Are full of Doubts and Fears about their everlasting condition. The Second Doctrine Therefore speaks to that, It is possible this peace may be interrupted.
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But some never had Peace all their daies; O! saies one, I have been a long while afflicted, troubled, two, four, six yeers, But Some never had Peace all their days; OH! Says one, I have been a long while afflicted, troubled, two, four, six Years,
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and never yet had Peace and quiet within me: Either therefore this Doctrine is not true, or else I am not Godly. and never yet had Peace and quiet within me: Either Therefore this Doctrine is not true, or Else I am not Godly.
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All that may be which you speak of, and yet this Doctrine may be true. General Rules have alwaies some exceptions.
All that may be which you speak of, and yet this Doctrine may be true. General Rules have always Some exceptions.
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Though the Garment that the Saints do ordinarily wear, be white, yet here and there some do go in black,
Though the Garment that the Saints do ordinarily wear, be white, yet Here and there Some do go in black,
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and go so a great while.
and go so a great while.
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But that there may be no stumbling concerning this matter, I shall desire you to consider with me, some few Distinctions. First:
But that there may be no stumbling Concerning this matter, I shall desire you to Consider with me, Some few Distinctions. First:
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Ye must know, That there is a Fundamental Peace, which the Saints and People of God have;
You must know, That there is a Fundamental Peace, which the Saints and People of God have;
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and there is an Additional Peace. A Fundamental Peace, which does Naturally arise and slow from their Justification:
and there is an Additional Peace. A Fundamental Peace, which does Naturally arise and slow from their Justification:
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Being justified by Faith, we have Peace with God; Being justified by Faith, we have Peace with God;
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Rom. 5. And then there is an Additional Peace, which arises from the sence of their Justification.
Rom. 5. And then there is an Additional Peace, which arises from the sense of their Justification.
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Possibly a Child of God may for a long time lose the latter, but the former he shal never lose.
Possibly a Child of God may for a long time loose the latter, but the former he shall never loose.
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As a Woman that hath a great Joynture, goes abroad some Journey, and meets with Theeves,
As a Woman that hath a great Jointure, Goes abroad Some Journey, and meets with Thieves,
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and they take away all the money that she hath about her;
and they take away all the money that she hath about her;
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but yet (saies she) though they have taken away my spending Money, they cannot take away my Joynture, I have not lost my Joynture.
but yet (Says she) though they have taken away my spending Money, they cannot take away my Jointure, I have not lost my Jointure.
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So now the Saints somtimes, may lose their spending money, they may lose the peace that arises from the sence of their Justification;
So now the Saints sometimes, may loose their spending money, they may loose the peace that arises from the sense of their Justification;
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but as for the Peace that ariseth and issues from their Justification it self, the first Peace, that they shall never lose.
but as for the Peace that arises and issues from their Justification it self, the First Peace, that they shall never loose.
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Peace is the Churches Joynture, and that Peace they shal never lose. Secondly: Ye must know, That there is a great difference between Peace, Comfort, and Joy.
Peace is the Churches Jointure, and that Peace they shall never loose. Secondly: You must know, That there is a great difference between Peace, Comfort, and Joy.
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one is beyond the other, one a degree above the other. As now, it may be day-light, and yet the Sun may not shine forth;
one is beyond the other, one a degree above the other. As now, it may be daylight, and yet the Sun may not shine forth;
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the Sun may shine forth, and yet not noon-day. Possibly a man may have Peace, and yet not much Comfort, only stayed upon God;
the Sun may shine forth, and yet not noonday. Possibly a man may have Peace, and yet not much Comfort, only stayed upon God;
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possibly a man may have Comfort, and yet not much Joy.
possibly a man may have Comfort, and yet not much Joy.
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But now, many a poor soul thinks, because he hath no Joy, therefore he hath no Comfort;
But now, many a poor soul thinks, Because he hath no Joy, Therefore he hath no Comfort;
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and because he hath not much Comfort, therefore no Peace. Labor to know the difference between these. Thirdly:
and Because he hath not much Comfort, Therefore no Peace. Labour to know the difference between these. Thirdly:
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Ye must know, That there is a Peace, which lies in opposition to what one hath been;
You must know, That there is a Peace, which lies in opposition to what one hath been;
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and a Peace, that is in opposition to what one would be.
and a Peace, that is in opposition to what one would be.
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A godly man, a weak Christian, when he considers what he would be, and what he would have, he hath no rest nor quiet:
A godly man, a weak Christian, when he considers what he would be, and what he would have, he hath no rest nor quiet:
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But now, come unto the same man, and say thus, You remember what a wicked life once you led;
But now, come unto the same man, and say thus, You Remember what a wicked life once you led;
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ye were a Drunkard, or ye were a Wanton:
you were a Drunkard, or you were a Wanton:
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What say ye? would you be in that condition again? Oh no, saith he then, I would not be in that condition for all the world.
What say you? would you be in that condition again? O no, Says he then, I would not be in that condition for all the world.
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Here now the Soul hath Peace in opposition to what it hath been, though it hath not Peace and Quiet in opposition to what it would be. Fourthly:
Here now the Soul hath Peace in opposition to what it hath been, though it hath not Peace and Quiet in opposition to what it would be. Fourthly:
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Ye must know, That there is a Secret, Dormant Peace; and there is a wakened and Apparent Peace:
You must know, That there is a Secret, Dormant Peace; and there is a wakened and Apparent Peace:
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Peace in the Seed, and Peace in the Flower. As it is with many a wicked man, for the present he hath great Comfort;
Peace in the Seed, and Peace in the Flower. As it is with many a wicked man, for the present he hath great Comfort;
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but when affliction comes, and the day of death comes, then he hath trouble; trouble in regard of sin;
but when affliction comes, and the day of death comes, then he hath trouble; trouble in regard of since;
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Why? the sin, and guilt was in his heart before, only it lay sleeping there, but now it is risen.
Why? the since, and guilt was in his heart before, only it lay sleeping there, but now it is risen.
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So with a Godly man in regard of his Peace: possibly for the present, he may be full of trouble;
So with a Godly man in regard of his Peace: possibly for the present, he may be full of trouble;
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but when affliction comes, and the hour of death comes, then he hath Peace and Comfort;
but when affliction comes, and the hour of death comes, then he hath Peace and Comfort;
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Why? it was there before, it was at the bottom, only he was not aware of it, he did not know of it.
Why? it was there before, it was At the bottom, only he was not aware of it, he did not know of it.
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For now, ask such a weak Christian who is thus full of fear for the present (ye see there is a Drunkard, a Swearer, a Wanton) Would you be in his Condition? would you be contented to be in that mans condition? O no, saies he, I would not be in such a condition for all the world.
For now, ask such a weak Christian who is thus full of Fear for the present (you see there is a Drunkard, a Swearer, a Wanton) Would you be in his Condition? would you be contented to be in that men condition? O no, Says he, I would not be in such a condition for all the world.
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And why doth he say so, but because there is a peace and quietude at the bottom,
And why does he say so, but Because there is a peace and quietude At the bottom,
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although he be not aware of it? It is true, the Saints grieve, but then, dolent et de dolore gaudent;
although he be not aware of it? It is true, the Saints grieve, but then, dolent et de dolore Gaudent;
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they rejoyce that they can grieve: they are troubled for sin;
they rejoice that they can grieve: they Are troubled for since;
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and they have rest and quiet in this, That they can be troubled for their sin:
and they have rest and quiet in this, That they can be troubled for their since:
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they have no Peace in their sin; but they have peace in this, that they can have no peace in their sin.
they have no Peace in their since; but they have peace in this, that they can have no peace in their since.
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For say now unto them, are ye troubled that ye are troubled; you are in some measure grieved for sin;
For say now unto them, Are you troubled that you Are troubled; you Are in Some measure grieved for since;
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and are ye troubled that ye are grieved? No, wil they say, I am glad that I am grieved for sin;
and Are you troubled that you Are grieved? No, will they say, I am glad that I am grieved for since;
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and the Lord knows, it is my trouble that I can be grieved no more; I have quiet and peace in that I am troubled.
and the Lord knows, it is my trouble that I can be grieved no more; I have quiet and peace in that I am troubled.
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Some have peace in the direct act, and some have peace in the Reflex act, Some have it more at the first hand,
some have peace in the Direct act, and Some have peace in the Reflex act, some have it more At the First hand,
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and some have it more at the second hand. But consider al these distinctions, and you wil find, that there is no godly man,
and Some have it more At the second hand. But Consider all these Distinctions, and you will find, that there is no godly man,
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but more or less in some of these respects, he may be said to have peace within.
but more or less in Some of these respects, he may be said to have peace within.
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But suppose it be so, What is the issue of this Doctrine? what doth it tend and lead unto? The issue is thus much. Then behold!
But suppose it be so, What is the issue of this Doctrine? what does it tend and led unto? The issue is thus much. Then behold!
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what a blessed condition the Saints and people of God are in? Is it not a bl•ssed thing to have peace within;
what a blessed condition the Saints and people of God Are in? Is it not a bl•ssed thing to have peace within;
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to have quiet, peace, and rest within? If ye have peace within;
to have quiet, peace, and rest within? If you have peace within;
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though ye want peace without, you wil be able to hear al your burthens, The spirit of a man wil sustain his infirmities.
though you want peace without, you will be able to hear all your burdens, The Spirit of a man will sustain his infirmities.
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But a wounded spirit who can bear? Some bear Agues and Feavers; some bear Stones, and Collicks, Rackings and Tormentings;
But a wounded Spirit who can bear? some bear Fevers and Fevers; Some bear Stones, and Colics, Rackings and Tormentings;
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but a wounded spirit who can bear? O but the spirit of a man wil sustain his infirmities, if he have peace within;
but a wounded Spirit who can bear? O but the Spirit of a man will sustain his infirmities, if he have peace within;
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if he be Heart-whole, as they say, if he have peace within then wil he be able to bear al his burthens.
if he be Heart-whole, as they say, if he have peace within then will he be able to bear all his burdens.
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Ye see into what times we are now fallen; we cannot promise our selves peace for a day together;
You see into what times we Are now fallen; we cannot promise our selves peace for a day together;
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suddenly a cloud may arise, in a night, and al our comforts laid in the dark;
suddenly a cloud may arise, in a night, and all our comforts laid in the dark;
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How good a thing is it then, to have peace within, to have rest and quiet within!
How good a thing is it then, to have peace within, to have rest and quiet within!
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If I have peace within, I can relieve my self here against al calamity. What though I have trouble from my friends? yet I have peace within:
If I have peace within, I can relieve my self Here against all calamity. What though I have trouble from my Friends? yet I have peace within:
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what though I am thus reproached? yet I have peace within; I am wet indeed, my garment is wet;
what though I am thus reproached? yet I have peace within; I am wet indeed, my garment is wet;
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Blessed (saies our savior) are those that mourn for they shal be comforted. Blessed (Says our Saviour) Are those that mourn for they shall be comforted.
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Are those blessed for the present that shal be comforted? how blessed are those then that are comforted,
are those blessed for the present that shall be comforted? how blessed Are those then that Are comforted,
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and that have peace, and quiet already. This Doctrine lookes wishly, both upon the ungodly, and upon the Godly.
and that have peace, and quiet already. This Doctrine looks wishly, both upon the ungodly, and upon the Godly.
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It looked once so wishly upon a great man in Germany, that it was the beginning of his conversion and turning to God:
It looked once so wishly upon a great man in Germany, that it was the beginning of his conversion and turning to God:
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I mean Galeacius Carracciolus. He was a Papist, a prophane person;
I mean Galeacius Carracciolus. He was a Papist, a profane person;
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and coming occasionally to hear Peter Martyr preach, he heard this expression or similitude, When ye see men at a distance skipping, leaping and dancing, ye think the men are mad;
and coming occasionally to hear Peter Martyr preach, he herd this expression or similitude, When you see men At a distance skipping, leaping and dancing, you think the men Are mad;
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but when ye draw near to them, and hear what musick they have then ye do not wonder;
but when you draw near to them, and hear what music they have then you do not wonder;
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but ye rather wonder at your selves that ye should wonder at them. So (said Peter Martyr) when ye look upon the Godly at a distance,
but you rather wonder At your selves that you should wonder At them. So (said Peter Martyr) when you look upon the Godly At a distance,
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and see them •unning after Ordinances, and frequenting the means and rejoycing in the ways of God, you think the people are mad,
and see them •unning After Ordinances, and frequenting the means and rejoicing in the ways of God, you think the people Are mad,
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and ye say they are mad, but if you draw near to a Godly course,
and you say they Are mad, but if you draw near to a Godly course,
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and perceive what musick these people have within, you say not they are mad, but you rather wonder at your selves, that you should wonder at them.
and perceive what music these people have within, you say not they Are mad, but you rather wonder At your selves, that you should wonder At them.
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Hereupon the Marquesse hearing this similitude, was so stric••e • withal, that he began to look into his condition,
Hereupon the Marquess hearing this similitude, was so stric••e • withal, that he began to look into his condition,
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and it was the first occasion of his conversion. I say no more.
and it was the First occasion of his conversion. I say no more.
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You that are ungodly ye hear what musick the Saints have within, peace and quiet within, ordinarily,
You that Are ungodly you hear what music the Saints have within, peace and quiet within, ordinarily,
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though here and there, there may be some exception; yet ordinarily, •hat musick they have within;
though Here and there, there may be Some exception; yet ordinarily, •hat music they have within;
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O! who would not be Godly. But this Doctrine also, looks wishly upon you that are Godly.
OH! who would not be Godly. But this Doctrine also, looks wishly upon you that Are Godly.
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And it calls for your thankfulne•s, that you should praise the Lord for the peace and quiet that you have.
And it calls for your thankfulne•s, that you should praise the Lord for the peace and quiet that you have.
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You wil praise God for your outward peace, especially if it be a peace after War, especially if the war were a Civil war,
You will praise God for your outward peace, especially if it be a peace After War, especially if the war were a Civil war,
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and ye have felt the smart of it, then ye wil praise God •or peace.
and you have felt the smart of it, then you will praise God •or peace.
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You that are Godly, and have peace, have had a war within, a Civil war within your own bosomes,
You that Are Godly, and have peace, have had a war within, a Civil war within your own bosoms,
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and ye have felt the •mart of trouble of conscience, and now ye have peace;
and you have felt the •mart of trouble of conscience, and now you have peace;
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and wil ye not be thankful? wil ye not prai•e the Lord, that hath given you this peace, and rest.
and will you not be thankful? will you not prai•e the Lord, that hath given you this peace, and rest.
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I confess indeed, it is the Duty of al those that have rest, and peace, and quiet within to be very thankful: I confess indeed, it is the Duty of all those that have rest, and peace, and quiet within to be very thankful:
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but there is one thing that hinders my thankfulness, that I cannot praise the Lord for the peace and quiet that I have, and that is;
but there is one thing that hinders my thankfulness, that I cannot praise the Lord for the peace and quiet that I have, and that is;
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I fear my peace is not right;
I Fear my peace is not right;
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for there are many that have a counterfeit, and a false peace, and I fear that my peace is such,
for there Are many that have a counterfeit, and a false peace, and I Fear that my peace is such,
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and therefore I cannot praise the Lord, or be thankful for it. First, I grant ye, there is a false and counterfeit peace, that wicked men have; even an inward peace.and Therefore I cannot praise the Lord, or be thankful for it. First, I grant you, there is a false and counterfeit peace, that wicked men have; even an inward peace.
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And if ye look into Deut. 29.19. ye may read as much.
And if you look into Deuteronomy 29.19. you may read as much.
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And it come to passe when he heareth the words of this curse, that he blesseth himself in his heart, saying, I shal have peace, And it come to pass when he hears the words of this curse, that he Blesses himself in his heart, saying, I shall have peace,
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though I walk in the imagination of mine heart, to ad drunkenness to thirst. So that a man may be in a most cursed way, adding drunkenness to thirst,though I walk in the imagination of mine heart, to and Drunkenness to thirst. So that a man may be in a most cursed Way, adding Drunkenness to thirst,
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and yet he may have peace, and say in his heart, it shal go wel with me.
and yet he may have peace, and say in his heart, it shall go well with me.
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Questionless, there is a peace of security; there is a peace and a rest of sleep, as wel as of health.
Questionless, there is a peace of security; there is a peace and a rest of sleep, as well as of health.
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A man that is wounded and ful of aches and paines, feels them not when he is asleep:
A man that is wounded and full of aches and pains, feels them not when he is asleep:
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but the reason why he doth not feel them, is not because of his health, but because he is asleep.
but the reason why he does not feel them, is not Because of his health, but Because he is asleep.
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So a man may be freed from the trouble of aches and paines within, because he is asleep,
So a man may be freed from the trouble of aches and pains within, Because he is asleep,
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as wel as because he is in health. But there is also a peace that is the fruit of the Holy-ghost;
as well as Because he is in health. But there is also a peace that is the fruit of the Holy ghost;
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as ye read in Gal. 5. The fruit of the spirit is Love, joy, peace. Questionless, there is a false and a true peace.
as you read in Gal. 5. The fruit of the Spirit is Love, joy, peace. Questionless, there is a false and a true peace.
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But shal I say, that al my money is counterfeit, because there is counterfeit gold abroad?
But shall I say, that all my money is counterfeit, Because there is counterfeit gold abroad?
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But to help a little in this; I wil speak something of the difference of true and false peace; and yet very briefly, thus.
But to help a little in this; I will speak something of the difference of true and false peace; and yet very briefly, thus.
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True saving peace is the child of Grace, and the mother of Grace. There is a peace th•t arises from the apprehension of Gods common goodness; which is common peace.
True Saving peace is the child of Grace, and the mother of Grace. There is a peace th•t arises from the apprehension of God's Common Goodness; which is Common peace.
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And there is a special peace, that arises from the apprehension of Gods special favor,
And there is a special peace, that arises from the apprehension of God's special favour,
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and free Grace, true peace is the Daughter of that Grace, yet it is the Parent of inherent Grace,
and free Grace, true peace is the Daughter of that Grace, yet it is the Parent of inherent Grace,
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or of Gracious actions, I should rather say the Nurse, for sayes the Apostle, The peace of God that passes all understanding, keep,
or of Gracious actions, I should rather say the Nurse, for Says the Apostle, The peace of God that passes all understanding, keep,
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or guard your minds and hearts. This saving peace, is a Guard unto al our Graces.or guard your minds and hearts. This Saving peace, is a Guard unto all our Graces.
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As fal•e peace is a guard to our sins; so true peace is a guard unto al our Graces.
As fal•e peace is a guard to our Sins; so true peace is a guard unto all our Graces.
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True saving peace, is such a peace as is wrought by faith. Being justified by faith, we have peace.
True Saving peace, is such a peace as is wrought by faith. Being justified by faith, we have peace.
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Rom. 15. The Lord give you peace in beleeving, (saies the Apostle) It comes in a way of Faith:
Rom. 15. The Lord give you peace in believing, (Says the Apostle) It comes in a Way of Faith:
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true saving peace, is wrought by faith.
true Saving peace, is wrought by faith.
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False peace, is such as is either born with us and was never interrupted, being the offspring of nature onely:
False peace, is such as is either born with us and was never interrupted, being the offspring of nature only:
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or the Emanation of a natural Conscience; or such as is wrought out by time, time working out ones trouble.
or the Emanation of a natural Conscience; or such as is wrought out by time, time working out ones trouble.
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True saving peace, wil live in the sight of sin. False peace doth not indure the light of sin;
True Saving peace, will live in the sighed of since. False peace does not endure the Light of since;
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A Godly man, the more he doth see his sin (unless he be under temptation,) the more peace he hath:
A Godly man, the more he does see his since (unless he be under temptation,) the more peace he hath:
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a wicked man, the more he doth see his sin, the less peace he hath; and al his peace arises from a not sight of his sin.
a wicked man, the more he does see his since, the less peace he hath; and all his peace arises from a not sighed of his since.
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True saving peace, loves to be examined, is willing to be examined, it loves to be tryed.
True Saving peace, loves to be examined, is willing to be examined, it loves to be tried.
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But false peace, cannot indure examination, it flyes from the light, it doth not love to be tryed.
But false peace, cannot endure examination, it flies from the Light, it does not love to be tried.
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True saving peace, is spoken by God. I wil hear what the Lord wil say, for he wil speak peace; saies the Psalmist.
True Saving peace, is spoken by God. I will hear what the Lord will say, for he will speak peace; Says the Psalmist.
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When God speaks peace, he speaks it to a soul under or after temptation. When God speaks peace, he speaks it with a strong hand:
When God speaks peace, he speaks it to a soul under or After temptation. When God speaks peace, he speaks it with a strong hand:
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giving such peace, as no creature in the world is able to give. When God speaks peace, it is a peace beyond al expression;
giving such peace, as no creature in the world is able to give. When God speaks peace, it is a peace beyond all expression;
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The peace of God that passeth al understanding, it cannot be uttered.
The peace of God that passes all understanding, it cannot be uttered.
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Now though a wicked man have peace, and much peace and quiet within, yet God doth not speak it;
Now though a wicked man have peace, and much peace and quiet within, yet God does not speak it;
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for it was not spoken to him in or after temptation, it was not spoken by a strong and unresistable hand;
for it was not spoken to him in or After temptation, it was not spoken by a strong and unresistable hand;
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it is such a peace, as may be wrought by time, time working off the trouble;
it is such a peace, as may be wrought by time, time working off the trouble;
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or the pleasures and contentments of the world may beget the like; it is not a peace that is beyond al expression, a peace beyond al understanding,
or the pleasures and contentment's of the world may beget the like; it is not a peace that is beyond all expression, a peace beyond all understanding,
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but a low peace, which you may easily express.
but a low peace, which you may Easily express.
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But now as for you that are Godly, that make this Objection, and have this fear and scruple in your hearts;
But now as for you that Are Godly, that make this Objection, and have this Fear and scruple in your hearts;
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I wil here appeal unto your own souls; you know and remember your former trouble;
I will Here appeal unto your own Souls; you know and Remember your former trouble;
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now ye have peace, and ye have rest within, I appeal to you (I say) whether yea or no,
now you have peace, and you have rest within, I appeal to you (I say) whither yea or no,
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when ye were in that trouble, suppose I, or another Minister, or ten others of your own chusing, suppose a hundred should have come to you with one promise after another;
when you were in that trouble, suppose I, or Another Minister, or ten Others of your own choosing, suppose a hundred should have come to you with one promise After Another;
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had we been able to have spoken comfort to you? O no, if the Lord had not spoken comfort to me, it had not been in the power of al the Ministers in the world, to have spoken comfort unto my soul,
had we been able to have spoken Comfort to you? O no, if the Lord had not spoken Comfort to me, it had not been in the power of all the Ministers in the world, to have spoken Comfort unto my soul,
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but the Lord certainly hath done it. Yet I appeal to you;
but the Lord Certainly hath done it. Yet I appeal to you;
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Are you not willing to have your peace examined? are you not willing to have your peace, your inward peace •ryed? yes, withal my soul I would have my peace tryed:
are you not willing to have your peace examined? Are you not willing to have your peace, your inward peace •ryed? yes, withal my soul I would have my peace tried:
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and truly, I could not hope that my peace were right, if I were not willing to have it examined.
and truly, I could not hope that my peace were right, if I were not willing to have it examined.
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Wel, yet I appeal to you further;
Well, yet I appeal to you further;
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And do not you find that you have peace, even then when you do see your sins? and the more you see your sins upon the back of Christ, the more peace you have? yes;
And do not you find that you have peace, even then when you do see your Sins? and the more you see your Sins upon the back of christ, the more peace you have? yes;
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And do not you find this, that your peace came in, in a way of Beleeving? from the sight of Christ? laying hold on the Promise? by the prospect of free Grace? yes, I must needs say so, Had I not had a promise to stay my soul upon;
And do not you find this, that your peace Come in, in a Way of Believing? from the sighed of christ? laying hold on the Promise? by the prospect of free Grace? yes, I must needs say so, Had I not had a promise to stay my soul upon;
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had I not had a view of tree Grace;
had I not had a view of tree Grace;
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had I not seen the Lord Jesus, I had never had any peace in my poor soul;
had I not seen the Lord jesus, I had never had any peace in my poor soul;
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but the Lord knows, that thus I attained my peace.
but the Lord knows, that thus I attained my peace.
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Wel then, be of good comfort, Man or Woman, I tell thee from the Lord, thy peace and quiet is right.
Well then, be of good Comfort, Man or Woman, I tell thee from the Lord, thy peace and quiet is right.
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I know what the danger is of sewing pillows under mens Elbows, and speaking peace, where none ought to be spoken:
I know what the danger is of sewing pillows under men's Elbows, and speaking peace, where none ought to be spoken:
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but (I say) if it be thus with thy soul, notwithstanding al thy sins and fears;
but (I say) if it be thus with thy soul, notwithstanding all thy Sins and fears;
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from the Lord, I say unto thee, thy peace is right; go in peace, and the God of peace tread down Satan under thy feet.
from the Lord, I say unto thee, thy peace is right; go in peace, and the God of peace tread down Satan under thy feet.
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But I fear that my peace, my inward peace is not right because it doth not last and continue. But I Fear that my peace, my inward peace is not right Because it does not last and continue.
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The Second Doctrine answers to that Objection; for the second Doctrine saith, That a Godly mans peace may be interrupted.
The Second Doctrine answers to that Objection; for the second Doctrine Says, That a Godly men peace may be interrupted.
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But one thing yet troubles me, and makes me fear, that my peace and quiet it not good, But one thing yet Troubles me, and makes me Fear, that my peace and quiet it not good,
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and that is because I came so lightly and slightly by it, I see how it hath been and it with others of the people of God;
and that is Because I Come so lightly and slightly by it, I see how it hath been and it with Others of the people of God;
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some that have been long afflicted and wounded and have lien troubled a great while, and so they have had peace:
Some that have been long afflicted and wounded and have lain troubled a great while, and so they have had peace:
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but as for me it is not so with me, I came lightly, and slightly by my peace and quiet,
but as for me it is not so with me, I Come lightly, and slightly by my peace and quiet,
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and therefore I do even fear that the Lord never spak peace yet unto my soul. and Therefore I do even Fear that the Lord never spoke peace yet unto my soul.
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Doest thou say Lightly? how lightly? hast thou stollen thy peace? or have others bought their peace? for you say, others have been much afflicted and troubled,
Dost thou say Lightly? how lightly? hast thou stolen thy peace? or have Others bought their peace? for you say, Others have been much afflicted and troubled,
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and had a great deal of heart-smart.
and had a great deal of heart-smart.
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But I pray tel me, did those who have had al this trouble, did they purchase,
But I pray tell me, did those who have had all this trouble, did they purchase,
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or buy their peace at the hand of Christ withal this trouble? or did Christ give them that peace and comfort freely? Buy it!
or buy their peace At the hand of christ withal this trouble? or did christ give them that peace and Comfort freely? Buy it!
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no surely, they did never purchase it, never buy it, but Christ gave it them freely.
no surely, they did never purchase it, never buy it, but christ gave it them freely.
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Why, if Christ gave it them freely after al their troubl•; why may he not give it thee freely after less trouble? I have read,
Why, if christ gave it them freely After all their troubl•; why may he not give it thee freely After less trouble? I have read,
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and so have you, in the Gospel, a Parable of two that came into the Vineyard to work;
and so have you, in the Gospel, a Parable of two that Come into the Vineyard to work;
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the one in the beginning of the day, who bare the heat of the day; and the other at the latter end of the day: and both had a penny;
the one in the beginning of the day, who bore the heat of the day; and the other At the latter end of the day: and both had a penny;
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When they were both paid, he that was there at the beginning of the day, murmurs, saying I have been here al this day,
When they were both paid, he that was there At the beginning of the day, murmurs, saying I have been Here all this day,
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and I have born the heat of the day, and I have but a penny;
and I have born the heat of the day, and I have but a penny;
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and the other that came in at the latter end of the day, hath a penny as wel as I:
and the other that Come in At the latter end of the day, hath a penny as well as I:
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the man that had been there working at the beginning and heat of the day, he murmurs;
the man that had been there working At the beginning and heat of the day, he murmurs;
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but he that came at the latter end, he did not murmur;
but he that Come At the latter end, he did not murmur;
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nor say, surely, my penny is naught, because I have a penny given me, as wel as he that hath born the heat of the day.
nor say, surely, my penny is nought, Because I have a penny given me, as well as he that hath born the heat of the day.
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If any should complain, those that have born the heat of the day, that have been so much troubled should in reason be the persons,
If any should complain, those that have born the heat of the day, that have been so much troubled should in reason be the Persons,
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but hath the Lord taken you, and given you a penny, the same peace with him who bare the heat of the day;
but hath the Lord taken you, and given you a penny, the same peace with him who bore the heat of the day;
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and wil you complain and say, surely, my penny is fal•e coyn, and my peace naught,
and will you complain and say, surely, my penny is fal•e coin, and my peace nought,
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because, I have not born and indured so much trouble as another hath? you know, some children are born into the world with more pain than others, some with less pain:
Because, I have not born and endured so much trouble as Another hath? you know, Some children Are born into the world with more pain than Others, Some with less pain:
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This Day will God deliver him from, who doth wisely ponder on the death of Christ:
This Day will God deliver him from, who does wisely ponder on the death of christ:
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should the Child that is born with less pain, say, I am a Bastard, because I was not born with so much pain as the other was? When Christ is formed in the souls of men & women, some are regenerate and born again with more pain, some are regenerate and born again with less pain:
should the Child that is born with less pain, say, I am a Bastard, Because I was not born with so much pain as the other was? When christ is formed in the Souls of men & women, Some Are regenerate and born again with more pain, Some Are regenerate and born again with less pain:
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should he that is born with less pain, say, I am a Bastard, and not a true Son,
should he that is born with less pain, say, I am a Bastard, and not a true Son,
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because there was not so much pain at my first regeneration as such a one had? you know how it was with Zacheus; Christ comes unto his house,
Because there was not so much pain At my First regeneration as such a one had? you know how it was with Zacchaeus; christ comes unto his house,
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and the same day that he came, he said to Zacheus, This day it Salvation come to thy house.
and the same day that he Come, he said to Zacchaeus, This day it Salvation come to thy house.
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He had assurance the first day. But Paul is converted; and he lyes troubled, and is three dayes blind.
He had assurance the First day. But Paul is converted; and he lies troubled, and is three days blind.
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Should Zacheus now say, Surely, I am not Converted, for I never lay three dayes blind,
Should Zacchaeus now say, Surely, I am not Converted, for I never lay three days blind,
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nor was so much troubled as Paul was? No surely, no more may you say, that your Peace is false because you have not such abundance of trouble as others have;
nor was so much troubled as Paul was? No surely, no more may you say, that your Peace is false Because you have not such abundance of trouble as Others have;
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you are not to make anothers Measure, your Rule:
you Are not to make another's Measure, your Rule:
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God goes several waies with his People, as well in regard of Peace, as in regard of Grace.
God Goes several ways with his People, as well in regard of Peace, as in regard of Grace.
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This therefore I say unto you; Look unto your Peace it self:
This Therefore I say unto you; Look unto your Peace it self:
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Have you peace and quietness of soul? Then bless and praise the Lord for that peace of yours:
Have you peace and quietness of soul? Then bless and praise the Lord for that peace of yours:
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Yea, do not only praise the Lord for your peace and quiet;
Yea, do not only praise the Lord for your peace and quiet;
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but praise the Lord that ye came so sweetly by it, in a way of Free-grace;
but praise the Lord that you Come so sweetly by it, in a Way of Free grace;
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and if for any thing you are to be troubled, it is for this, That you should nick-name the Grace of God,
and if for any thing you Are to be troubled, it is for this, That you should nickname the Grace of God,
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and call it little, or false: Christ calls it free, and you call it false.
and call it little, or false: christ calls it free, and you call it false.
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O be humbled for this, and praise the Lord for any measure of quiet and peace that he hath given unto thee.
O be humbled for this, and praise the Lord for any measure of quiet and peace that he hath given unto thee.
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But (wil another say) All this doth not come up to my case; for I have no Peace, nor Quiet in my soul to be thankful for: But (will Another say) All this does not come up to my case; for I have no Peace, nor Quiet in my soul to be thankful for:
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Some there are that have Peace and Quiet indeed, and they (no question) ought to be very thankful for it;
some there Are that have Peace and Quiet indeed, and they (no question) ought to be very thankful for it;
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but my poor soul hath been long afflicted, troubl•d, and I never yet had assurance of Gods Love in Christ;
but my poor soul hath been long afflicted, troubl•d, and I never yet had assurance of God's Love in christ;
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I have not this Peace and Quiet within:
I have not this Peace and Quiet within:
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What shall I d•, that I may attain unto it? or what should a poor soul do, to get and attain this Peace and Quiet within? What shall I d•, that I may attain unto it? or what should a poor soul do, to get and attain this Peace and Quiet within?
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if I did but know that I am the child of God, I should have peace.
if I did but know that I am the child of God, I should have peace.
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Ye know what the Psalmist saies, I will hear what the Lord will say, for he will speak Peace unto his People, Psal. 85.8. It is not in my power, or in the power of any poor Creature, to speak Peace unto you;
You know what the Psalmist Says, I will hear what the Lord will say, for he will speak Peace unto his People, Psalm 85.8. It is not in my power, or in the power of any poor Creature, to speak Peace unto you;
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but it is the Lord only that must speak Peace unto thy soul; and the Lord speaks Peace in the way of an Ordinance.
but it is the Lord only that must speak Peace unto thy soul; and the Lord speaks Peace in the Way of an Ordinance.
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But what does the Lord say? what does the Lord speak from his Word in the way of an Ordinance, that I who was never yet setled, may attain unto this inward Peace and Quietude of soul? But what does the Lord say? what does the Lord speak from his Word in the Way of an Ordinance, that I who was never yet settled, may attain unto this inward Peace and Quietude of soul?
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First, He wills you to study and consider much the Death, Sufferings, and Fulness of the Satisfaction made by Jesus Christ;
First, He wills you to study and Consider much the Death, Sufferings, and Fullness of the Satisfaction made by jesus christ;
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Go down into the Grave of Christ; Christs Blood is the Object of Faith, and Faith brings Peace:
Go down into the Grave of christ; Christ Blood is the Object of Faith, and Faith brings Peace:
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Unbelief is a painful sin, and Faith is an easing and quieting Grace. Being justified by Faith, we have Peace, &c. Rom. 5.1. The more you see the free and infinite Love of God, the more will your heart be at rest and quiet within you.
Unbelief is a painful since, and Faith is an easing and quieting Grace. Being justified by Faith, we have Peace, etc. Rom. 5.1. The more you see the free and infinite Love of God, the more will your heart be At rest and quiet within you.
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And where shall you see the Love of God, but in the Death of Christ? By seeing Christ on the Cross, you see Divine Love in triumph.
And where shall you see the Love of God, but in the Death of christ? By seeing christ on the Cross, you see Divine Love in triumph.
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All true Peace within, arises from sight of Peace made without:
All true Peace within, arises from sighed of Peace made without:
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Where shall you read of that, but in Christ's Death? And therefore saies the Prophet, The Chastisement of our Peace was upon him.
Where shall you read of that, but in Christ's Death? And Therefore Says the Prophet, The Chastisement of our Peace was upon him.
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In Psal. 41. ye have a Promise made of great Blessing unto him that considereth the Poor, Blessed is he that considereth the poor.
In Psalm 41. you have a Promise made of great Blessing unto him that Considereth the Poor, Blessed is he that Considereth the poor.
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Who is this poor? Tarnovius tels us, from the 10. verse, That it is Christ in his Sufferings:
Who is this poor? Tarnovius tells us, from the 10. verse, That it is christ in his Sufferings:
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for (as he observes) this Psalm, is a Psalm of Christ, verse 9. Yea, mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me.
for (as he observes) this Psalm, is a Psalm of christ, verse 9. Yea, mine own familiar friend in whom I trusted, which did eat of my bred, hath lift up his heel against me.
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They are the words of Christ, and Christ speaks this Psalm; and this poor to be considered, is Christ in his Sufferings:
They Are the words of christ, and christ speaks this Psalm; and this poor to be considered, is christ in his Sufferings:
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Saies he, I will not here debate the truth of this Interpretation;
Says he, I will not Here debate the truth of this Interpretation;
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but if true, the Lord promised here a blessing to him that doth wisely consider the Death and Sufferings of Christ:
but if true, the Lord promised Here a blessing to him that does wisely Consider the Death and Sufferings of christ:
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And wherein doth that blessing he and consist? The Lord will deliver him in the time of trouble, NONLATINALPHABET:
And wherein does that blessing he and consist? The Lord will deliver him in the time of trouble,:
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In the evil day, or in the day of evil, saith the Chaldee Paraphrase:
In the evil day, or in the day of evil, Says the Chaldee paraphrase:
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In the day of vexation, saith Symmachus. Now the day of Temptation, Doubts, and great Fears, is an evil day, and a day of vexation:
In the day of vexation, Says Symmachus. Now the day of Temptation, Doubts, and great Fears, is an evil day, and a day of vexation:
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Could we see the heart of Christ, we should doubt no more, and in his death you may see his heart, in his Blood you may see his heart.
Could we see the heart of christ, we should doubt no more, and in his death you may see his heart, in his Blood you may see his heart.
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Ye know what the Prophet Isaiah saies, Lord, wilt thou not ordain Peace, who hast wrought all our works for us? And where shall ye find that God hath wrought all our works for us,
You know what the Prophet Isaiah Says, Lord, wilt thou not ordain Peace, who hast wrought all our works for us? And where shall you find that God hath wrought all our works for us,
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but in Christs Grave and Death? Secondly: Ye must not only go unto the Grave of Christ, and study his Death;
but in Christ Grave and Death? Secondly: You must not only go unto the Grave of christ, and study his Death;
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but you must go unto Christ Himself for Peace, He is the great Peace-maker, hath a Commission to take up all Differences without us, and within us.
but you must go unto christ Himself for Peace, He is the great Peacemaker, hath a Commission to take up all Differences without us, and within us.
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Ye know his words, The Lord God hath given me the Tongue of the Learned (saies he) that I may speak a word in due season to him that is weary.
You know his words, The Lord God hath given me the Tongue of the Learned (Says he) that I may speak a word in due season to him that is weary.
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Go then to Christ, and press this engagement, and say, Lord, thou hast therefore received the Tongue of the Learned, that thou mayest speak a word in due season to him that is weary.
Go then to christ, and press this engagement, and say, Lord, thou hast Therefore received the Tongue of the Learned, that thou Mayest speak a word in due season to him that is weary.
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And O Lord, I am one of those wearied souls; wearied with my Temptations, wearied with inward trouble;
And Oh Lord, I am one of those wearied Souls; wearied with my Temptations, wearied with inward trouble;
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now Lord speak a word in due season to this poor, wounded, and wearied soul. Thus go to Christ.
now Lord speak a word in due season to this poor, wounded, and wearied soul. Thus go to christ.
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Only in your Addresses to Christ; Be sure that ye go in Uprightness.
Only in your Addresses to christ; Be sure that you go in Uprightness.
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Take heed that you do not desire peace meerly for the comfort of it, but as an help unto your Grace:
Take heed that you do not desire peace merely for the Comfort of it, but as an help unto your Grace:
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He will give Grace and Glory, and no good thing will he with-hold from him that walks uprightly. He will give Grace and Glory, and no good thing will he withhold from him that walks uprightly.
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Good men seek Peace for Grace sake; but wicked men, and Hypocrites, seek Grace for Peace sake.
Good men seek Peace for Grace sake; but wicked men, and Hypocrites, seek Grace for Peace sake.
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When you do make your Addresses for Peace, be sure you come to Christ in uprightness;
When you do make your Addresses for Peace, be sure you come to christ in uprightness;
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and take heed that you do not desire peace only for the Comfort of it, but as an help unto your Grace.
and take heed that you do not desire peace only for the Comfort of it, but as an help unto your Grace.
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2. And when you go unto Christ for peace, Carry the Promise with you, go in the way of the Promise. 3. Go and waite long on Christ, wait upon him onely, and k•ep his way.
2. And when you go unto christ for peace, Carry the Promise with you, go in the Way of the Promise. 3. Go and wait long on christ, wait upon him only, and k•ep his Way.
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Some say they do wait on God, but they do not keep his way, they throw up their Duty if they have not comfort presently:
some say they do wait on God, but they do not keep his Way, they throw up their Duty if they have not Comfort presently:
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but in your addresses to Christ, go and wait long on him;
but in your Addresses to christ, go and wait long on him;
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and in case that peace and comfort doth not come presently, lay by that great question a little,
and in case that peace and Comfort does not come presently, lay by that great question a little,
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Whether you be in Christ or no, whether you be the child of God or no.
Whither you be in christ or not, whither you be the child of God or no.
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The great trouble is this, O! I am affraid I am not the child of God,
The great trouble is this, OH! I am afraid I am not the child of God,
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If peace and comfort therefore do not come presently, lay that question aside a little,
If peace and Comfort Therefore do not come presently, lay that question aside a little,
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and in due time, Christ wil answer that question too, onely now for the present wait on him, and keep his way.
and in due time, christ will answer that question too, only now for the present wait on him, and keep his Way.
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But, because it wil be said, should not we be humbled for sin committed? and is not Humiliation a good means to get peace within? therefore in the Third place.
But, Because it will be said, should not we be humbled for since committed? and is not Humiliation a good means to get peace within? Therefore in the Third place.
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In al your Humiliation, carry Christ along with you. When you go to mourn for sin, begin aloft with Christ:
In all your Humiliation, carry christ along with you. When you go to mourn for since, begin aloft with christ:
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and do not alwayes think to begin below with sin, and so to come up to Christ;
and do not always think to begin below with since, and so to come up to christ;
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but begin aloft with Christ, and so by your Humiliation, fal down upon sin. You say, O! but, I would be first Humbled before I do go to Christ,
but begin aloft with christ, and so by your Humiliation, fall down upon since. You say, OH! but, I would be First Humbled before I do go to christ,
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but I pray tel me, Can ye be Humbled and not see your sin? and where can ye have such a prospect of sin,
but I pray tell me, Can you be Humbled and not see your since? and where can you have such a prospect of since,
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as in the death of Christ? is there any thing in the world, that can shew you the misery, ugliness,
as in the death of christ? is there any thing in the world, that can show you the misery, ugliness,
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and damning nature of sin, as the death of Christ? If you begin with Christ,
and damning nature of since, as the death of christ? If you begin with christ,
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then you wil certainly come down to your sin and be Humbled for it; but if you begin with sin you wil not certainly come up to Christ.
then you will Certainly come down to your since and be Humbled for it; but if you begin with since you will not Certainly come up to christ.
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There is many a poor soul that hath said, I wil be first humbled for my sin,
There is many a poor soul that hath said, I will be First humbled for my since,
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and then I wil go to Christ;
and then I will go to christ;
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but he hath stuck so long in the legal work that he hath never come at Christ.
but he hath stuck so long in the Legal work that he hath never come At christ.
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And if you be humbled before you do come to Christ, you wil have no great peace and comfort in your Humiliation:
And if you be humbled before you do come to christ, you will have no great peace and Comfort in your Humiliation:
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but if you first come to Christ, and then carry Christ along with you to your Humiliation,
but if you First come to christ, and then carry christ along with you to your Humiliation,
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then you wil have much comfort and peace therein, would you therefore be so Humbled as you may have peace thereby;
then you will have much Comfort and peace therein, would you Therefore be so Humbled as you may have peace thereby;
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Be sure of this, that you carry Christ with you unto that work, do not begin alwayes with sin to go up to Christ,
Be sure of this, that you carry christ with you unto that work, do not begin always with since to go up to christ,
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but rather begin at Christ, and so fal down upon sin.
but rather begin At christ, and so fall down upon since.
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In the Fourth place, labor to Mortify your affections, and to get your will melted into the wil of God:
In the Fourth place, labour to Mortify your affections, and to get your will melted into the will of God:
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As the winds are to the Sea, so are the affections to the soul of man;
As the winds Are to the Sea, so Are the affections to the soul of man;
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so long as the Sea is hurryed with the wind, it hath no •est or quiet;
so long as the Sea is hurried with the wind, it hath no •est or quiet;
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and what is the reason that our hearts are no more calmed and quieted, but because wee have not yet resigned up our wils to the wil of God? tis our own wil that troubles our peace;
and what is the reason that our hearts Are no more calmed and quieted, but Because we have not yet resigned up our wills to the will of God? this our own will that Troubles our peace;
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get but your wil Mortifyed into the wil of God, and you'l say, Lord, I would fayn have peace; get but your will Mortified into the will of God, and You'll say, Lord, I would fain have peace;
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yet not my wil, but thy wil be done; I would have peace presently, yet I have no wil but thine;
yet not my will, but thy will be done; I would have peace presently, yet I have no will but thine;
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therefore Lord when thou wilt, and as thou wilt, not my wil, but thine own wil be done.
Therefore Lord when thou wilt, and as thou wilt, not my will, but thine own will be done.
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Thus do, and you are at rest presently.
Thus do, and you Are At rest presently.
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Fiftly, Doest thou want peace and comfort and quietude of soul? Take heed how you walk with doubting company;
Fifty, Dost thou want peace and Comfort and quietude of soul? Take heed how you walk with doubting company;
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take heed how you walk with those that are ful of fears and doubtings.
take heed how you walk with those that Are full of fears and doubtings.
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As one drunkard doth make another, and one swearer doth beget another, and one opposer of Godliness doth draw on another,
As one drunkard does make Another, and one swearer does beget Another, and one opposer of Godliness does draw on Another,
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and one adulterer doth make another; So one doubting Christian doth make another.
and one adulterer does make Another; So one doubting Christian does make Another.
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You that are weak, and ful of doubtings, should go and lean upon those that are strong and have ful assurance;
You that Are weak, and full of doubtings, should go and lean upon those that Are strong and have full assurance;
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and you that have assurance, should give the shoulder to those that are weak, and say, come,
and you that have assurance, should give the shoulder to those that Are weak, and say, come,
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and lean upon me, and I wil be an help unto you. You know how it is with the Ivie and the Vine;
and lean upon me, and I will be an help unto you. You know how it is with the Ivy and the Vine;
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the Ivie leans upon the Oak, and the Vine upon the Posts or the house-side; the Ivie and the Vine, do not lean one upon another;
the Ivy leans upon the Oak, and the Vine upon the Posts or the house-side; the Ivy and the Vine, do not lean one upon Another;
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if the Ivie and the Vine, should come and lean one upon another, what twisting would there be;
if the Ivy and the Vine, should come and lean one upon Another, what twisting would there be;
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and both would sal to the ground:
and both would sal to the ground:
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but the Ivie leans upon the Oak, and the Vine upon the Posts or the house-side.
but the Ivy leans upon the Oak, and the Vine upon the Posts or the house-side.
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So a weak Christian should go and lean upon a strong Christian: but if one doubter leanes upon another doubter, both wil fal to the ground.
So a weak Christian should go and lean upon a strong Christian: but if one doubter leans upon Another doubter, both will fall to the ground.
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I have read, of a woman that was under great temptations;
I have read, of a woman that was under great temptations;
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and meeting with another in the same condition said to her, I am affraid I shal be damned,
and meeting with Another in the same condition said to her, I am afraid I shall be damned,
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so am I too, said the other, O but said she again, I do not onely fear,
so am I too, said the other, Oh but said she again, I do not only Fear,
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but I am sure of it, certaynly I shal be damned; I but said the other, yet my condition is worse, for I am damned already. Here was damned, and damned:
but I am sure of it, Certainly I shall be damned; I but said the other, yet my condition is Worse, for I am damned already. Here was damned, and damned:
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O! said one, I shal certainly be damned; O! said the other, I am damned already. O! what communion is here;
OH! said one, I shall Certainly be damned; OH! said the other, I am damned already. OH! what communion is Here;
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is this to build up one another? Do you therefore want Comfort, and peace? You that are weak, go and lean upon those that are strong, and have ful assurance;
is this to built up one Another? Do you Therefore want Comfort, and peace? You that Are weak, go and lean upon those that Are strong, and have full assurance;
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and you that have assurance, be not unwilling to give forth your shoulder unto those that are weak, and are ful of doubtings.
and you that have assurance, be not unwilling to give forth your shoulder unto those that Are weak, and Are full of doubtings.
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And to end al. Doest thou want peace, and inward quietude of soul? Whensoever the Lord then doth but begin to speak the least peace unto thine heart, take heed that you do not refuse it,
And to end all Dost thou want peace, and inward quietude of soul? Whensoever the Lord then does but begin to speak the least peace unto thine heart, take heed that you do not refuse it,
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but rather improve it, and stir up your selves then in a way of beleeving; praise God for every smile, and rejoyce in the least:
but rather improve it, and stir up your selves then in a Way of believing; praise God for every smile, and rejoice in the least:
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If a bowed sixpence (as it were) be sent you from Heaven, lay it up, even every love-token. Peace is a tender thing.
If a bowed sixpence (as it were) be sent you from Heaven, lay it up, even every love-token. Peace is a tender thing.
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Doth the Lord begin to speak peace to any of your souls? now stir up your selves in a way of beleeving;
Does the Lord begin to speak peace to any of your Souls? now stir up your selves in a Way of believing;
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and then Christ wil give you more.
and then christ will give you more.
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Ye know how it was with Nathaniel: When Nathaniel beleeved upon what Christ had spoken, saies Christ unto him, Beleevest thou, because I said unto thee, I saw thee under the Fig-tree? I wil shew thee greater things;
You know how it was with Nathaniel: When Nathaniel believed upon what christ had spoken, Says christ unto him, Believest thou, Because I said unto thee, I saw thee under the Fig tree? I will show thee greater things;
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thou shalt see the Angels of God ascending, and descending upon the son of man. thou shalt see the Angels of God ascending, and descending upon the son of man.
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So wil the Lord Christ say to a poor soul, I have spoken a word unto thee,
So will the Lord christ say to a poor soul, I have spoken a word unto thee,
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and I gave thee a little peace, and doest thou beleeve because of the word I have spoken unto thee? thou shalt see greater things,
and I gave thee a little peace, and dost thou believe Because of the word I have spoken unto thee? thou shalt see greater things,
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and I wil give thee abundance of peace.
and I will give thee abundance of peace.
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Look into Isa. 48. vers. 18. and there you shal find the Lord speaking thus, O that thou hadst hearkened to my Commandements,
Look into Isaiah 48. vers. 18. and there you shall find the Lord speaking thus, Oh that thou Hadst harkened to my commandments,
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then had thy peace been as a river, and thy righteousness as the waves of the Sea. When the Lord speaks,then had thy peace been as a river, and thy righteousness as the waves of the Sea. When the Lord speaks,
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and cals upon people to beleeve, if then they do hearken to him, then shal their peace be like a river.
and calls upon people to believe, if then they do harken to him, then shall their peace be like a river.
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And when does the Lord cal in a special manner upon people to beleeve? When he gives out a word,
And when does the Lord call in a special manner upon people to believe? When he gives out a word,
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and when he gives them a little peace, then he is calling upon them to beleeve,
and when he gives them a little peace, then he is calling upon them to believe,
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now return, and now beleeve, saies the Lord.
now return, and now believe, Says the Lord.
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Ye know how it was with Eliah; when they wanted rain, and had wanted rain for a long time, Eliah sends his servant towards the Sea, to see if he could perceive any rain coming,
You know how it was with Elijah; when they wanted rain, and had wanted rain for a long time, Elijah sends his servant towards the Sea, to see if he could perceive any rain coming,
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and Eliah fals down upon his face in prayer, his servant goes, but no sign of rain, he goes again, and no sign of rain;
and Elijah falls down upon his face in prayer, his servant Goes, but no Signen of rain, he Goes again, and no Signen of rain;
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and the seventh time Eliah's servant perceives a cloud, of the bigness of an hand,
and the seventh time Elijah's servant perceives a cloud, of the bigness of an hand,
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and he comes down unto his Master, and tells him, he had seen a cloud, the bigness of a mans hand:
and he comes down unto his Master, and tells him, he had seen a cloud, the bigness of a men hand:
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Whereupon Eliah concludes and saies, Come, let us up, I hear the noise of many waters.
Whereupon Elijah concludes and Says, Come, let us up, I hear the noise of many waters.
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So say I, you have been upon your face, and have been much discouraged, yet if you have been at prayer,
So say I, you have been upon your face, and have been much discouraged, yet if you have been At prayer,
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and a little refreshment comes, though it be but the bigness of an hand: yet conclude and say, surely, there is more rain a coming, Come, O my soul,
and a little refreshment comes, though it be but the bigness of an hand: yet conclude and say, surely, there is more rain a coming, Come, Oh my soul,
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Why art thou cast down? and why art thou disquieted within me? hope in God,
Why art thou cast down? and why art thou disquieted within me? hope in God,
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and wait on him, I hear abundance of rain a coming.
and wait on him, I hear abundance of rain a coming.
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When our Savior Christ sometimes speaks peace, he doth at the first speak by a smal word,
When our Saviour christ sometime speaks peace, he does At the First speak by a small word,
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and if that be improved, then he speaks more.
and if that be improved, then he speaks more.
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Ye know how it was with Mary; she was at the Sepulcher, and had been enquiring after her Lord,
You know how it was with Marry; she was At the Sepulcher, and had been inquiring After her Lord,
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and saies she to the Angells, they have taken away my Lord: and the Angells, talked •o her and could not comfort her.
and Says she to the Angels, they have taken away my Lord: and the Angels, talked •o her and could not Comfort her.
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But at last comes our savior Christ, and he speaks to her and then she was comforted.
But At last comes our Saviour christ, and he speaks to her and then she was comforted.
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But what does he say to her? onely one word, Mary, so when a man is in trouble, the Lord comes sometimes and speaks but a word, he takes a promise it may be,
But what does he say to her? only one word, Marry, so when a man is in trouble, the Lord comes sometime and speaks but a word, he Takes a promise it may be,
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and sets on a word thereof upon the soul, and the heart answers Rabboni, my Lord.
and sets on a word thereof upon the soul, and the heart answers Rabboni, my Lord.
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Doth the Lord therefore speak but one word unto thee, yet stir up thy self in beleeving and hearken to him,
Does the Lord Therefore speak but one word unto thee, yet stir up thy self in believing and harken to him,
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for he wil speak yet more fully and playnly, onely when he speaks listen, hearken diligently unto him and improve what he sayth,
for he will speak yet more Fully and plainly, only when he speaks listen, harken diligently unto him and improve what he say,
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so shal your peace be as a River and your righteousnes as the Ocean. And thus I have done with the first Argument.
so shall your peace be as a River and your righteousness as the Ocean. And thus I have done with the First Argument.
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TRUE PEACE MAY BE INTERRUPTED. Sermon, II. PSALM, 42.11.
TRUE PEACE MAY BE INTERRUPTED. Sermon, II PSALM, 42.11.
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Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. IT is possible that the Saints, and People of God, may be much discouraged, and cast down:
Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. IT is possible that the Saints, and People of God, may be much discouraged, and cast down:
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Though there be an inward Peace and quietness of Soul, which they are ordinarily indued with,
Though there be an inward Peace and quietness of Soul, which they Are ordinarily endued with,
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yet possibly this Peace may be interrupted, and themselves much discouraged, and cast down. Here are two words in the Text speak as much;yet possibly this Peace may be interrupted, and themselves much discouraged, and cast down. Here Are two words in the Text speak as much;
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Cast-down, Disquieted. And three times in this Psalm, the Psalmist saith, His Soul was cast down within him;Cast-down, Disquieted. And three times in this Psalm, the Psalmist Says, His Soul was cast down within him;
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yet this David was a man of great Peace and Comfort ordinarily. And as with David; so it was, is, and will be with other Saints.
yet this David was a man of great Peace and Comfort ordinarily. And as with David; so it was, is, and will be with other Saints.
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This is so ordinary a case, that •he Holy Ghost hath provided a standing Psalm, or Prayer, on purpose for such as are in this condi••on:
This is so ordinary a case, that •he Holy Ghost hath provided a standing Psalm, or Prayer, on purpose for such as Are in this condi••on:
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Psalm, 102. the Title, A Prayer; or Psalm, of the afflicted, when he is over-whelmed, and poureth out his complaint before the Lord. In Psal. 119.25. he saith, My belly cleaves to the dust; and that is low indeed.Psalm, 102. the Title, A Prayer; or Psalm, of the afflicted, when he is overwhelmed, and pours out his complaint before the Lord. In Psalm 119.25. he Says, My belly cleaves to the dust; and that is low indeed.
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And vers. 28. My soul melteth for heaviness: I am not only sad, and heavy, but my soul melteth for heaviness.
And vers. 28. My soul melts for heaviness: I am not only sad, and heavy, but my soul melts for heaviness.
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Canticles 5. The Spouse saith, Her heart was gone; or, my soul failed within me. Canticles 5. The Spouse Says, Her heart was gone; or, my soul failed within me.
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And if we look into Psalm, 143. we find (at the 4. vers.) that the Psalmist saith, My Spirit is over-whelmed, and my heart within me is desolate.
And if we look into Psalm, 143. we find (At the 4. vers.) that the Psalmist Says, My Spirit is overwhelmed, and my heart within me is desolate.
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What do all these expressions, high, great and many, speak, but this Truth that is now before us?
What do all these expressions, high, great and many, speak, but this Truth that is now before us?
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For the more full cleering, and opening of it, I shall labor to shew, First, How far it is possible for a good man to be discouraged,
For the more full clearing, and opening of it, I shall labour to show, First, How Far it is possible for a good man to be discouraged,
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or cast down? Secondly, How it doth come to pass that he is so discouraged? Thirdly, How those Discouragements can stand with his Grace and goodness? Fourthly, How they may be healed and cured? And First.or cast down? Secondly, How it does come to pass that he is so discouraged? Thirdly, How those Discouragements can stand with his Grace and Goodness? Fourthly, How they may be healed and cured? And First.
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If you ask, How far the Discouragements of the Saints may reach? For (will some say.) I know it is possible that the most gracious, holy man, may be much discouraged,
If you ask, How Far the Discouragements of the Saints may reach? For (will Some say.) I know it is possible that the most gracious, holy man, may be much discouraged,
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but not with such discouragments as mine are. I Answer.but not with such discouragements as mine Are. I Answer.
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What are yours? Are you so far disquieted, discouraged, cast down, as to refuse the word, promise,
What Are yours? are you so Far disquieted, discouraged, cast down, as to refuse the word, promise,
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or consolation that is brought unto you? So far may the discouragments of the Saints extend:
or consolation that is brought unto you? So Far may the discouragements of the Saints extend:
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Psal. 77. vers. 3. I remembred God, and was troubled. He doth not say, I remembred my sin, and was troubled, but God;Psalm 77. vers. 3. I remembered God, and was troubled. He does not say, I remembered my since, and was troubled, but God;
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Yea I was not onely troubled, but I did complain, and my spirit was overwhelmed within me.
Yea I was not only troubled, but I did complain, and my Spirit was overwhelmed within me.
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But when the promise came, and mercy came, and comfort came, did he refuse that too? yes vers. 2. my soul refuseth to be comforted.
But when the promise Come, and mercy Come, and Comfort Come, did he refuse that too? yes vers. 2. my soul Refuseth to be comforted.
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Secondly, Are you so far discouraged, disquieted, cast down, that your very body feeleth the smart of your discouragements? that you do not onely refuse the promise,
Secondly, are you so Far discouraged, disquieted, cast down, that your very body feeleth the smart of your discouragements? that you do not only refuse the promise,
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and al comfort for your soul, but even for your body? Then look into Psal. 102. and see if your case may not be paralleld, vers. 4. My heart is smitten and withered like grass,
and all Comfort for your soul, but even for your body? Then look into Psalm 102. and see if your case may not be paralleled, vers. 4. My heart is smitten and withered like grass,
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so that I forget to eate my bread. so that I forget to eat my bred.
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vers. 5. By reason of the voice •f my groaning, my bones cleave to my skin.
vers. 5. By reason of the voice •f my groaning, my bones cleave to my skin.
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vers. 6. I am like a Pelican of the wilderness, and I am like an Owl of the des•rt.
vers. 6. I am like a Pelican of the Wilderness, and I am like an Owl of the des•rt.
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vers. 9. I have eaten ashes like bread, and mingled my drink with weeping. vers. 10. Because of thine indignation and thy wrath:
vers. 9. I have eaten Ashes like bred, and mingled my drink with weeping. vers. 10. Because of thine Indignation and thy wrath:
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for thou hast lifted me up, and cast me down. vers. 11. My dayes are like a shadow that declineth:
for thou hast lifted me up, and cast me down. vers. 11. My days Are like a shadow that declineth:
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and I am withered like grass. and I am withered like grass.
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O! but I am not onely so far discouraged, as to refuse comfort for soul and body:
OH! but I am not only so Far discouraged, as to refuse Comfort for soul and body:
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but my soul refuseth Duty, and casts off Duty too for the present. Thirdly therefore. It is possible, that a good, and gracious mans discouragments may extend thus far too.
but my soul Refuseth Duty, and Cast off Duty too for the present. Thirdly Therefore. It is possible, that a good, and gracious men discouragements may extend thus Far too.
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You wil think it strange that I find an instance for this in that holy man Jeremiah: yet if you look into Jer. 20.7.8. and 9. verses, you find it made good.
You will think it strange that I find an instance for this in that holy man Jeremiah: yet if you look into Jer. 20.7.8. and 9. Verses, you find it made good.
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Indeed (saith he) The word was as fire in my bones, and I could not forbear:
Indeed (Says he) The word was as fire in my bones, and I could not forbear:
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But for the time he did resolve to forbear preaching in the name of God, which was his duty, which he had commission to do:
But for the time he did resolve to forbear preaching in the name of God, which was his duty, which he had commission to do:
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for (saies he) I wil not make mention of him; nor speak any more in his name.
for (Says he) I will not make mention of him; nor speak any more in his name.
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This Holy, Gracious man, was under temptation, he was much discouraged, and thereupon he said so.
This Holy, Gracious man, was under temptation, he was much discouraged, and thereupon he said so.
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Yet (verse 13.) he saith, Sing to the Lord, praise the Lord: for he hath delivered the soul of the poor from the hand of evil doers.
Yet (verse 13.) he Says, Sing to the Lord, praise the Lord: for he hath Delivered the soul of the poor from the hand of evil doers.
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But then mark the next words, Cursed be the day wherein I was born; let not the day wherein my mother bare me, be blessed.
But then mark the next words, Cursed be the day wherein I was born; let not the day wherein my mother bore me, be blessed.
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Cursed be the man who brought tidings to my Father, saying, A man child is born to thee. Cursed be the man who brought tidings to my Father, saying, A man child is born to thee.
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What a sudden change was here, even in the best of the Saints, from incouragments, to discouragements.
What a sudden change was Here, even in the best of the Saints, from encouragements, to discouragements.
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O! but I have not only cursed the day of my birth (as Jeremie ) and wished that I had never been born;
OH! but I have not only cursed the day of my birth (as Jeremiah) and wished that I had never been born;
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But I am weary of my life, and have sought after mine own death:
But I am weary of my life, and have sought After mine own death:
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and was there ever any Godly, Gracious man, that was thus discouraged, and cast down? Yes.
and was there ever any Godly, Gracious man, that was thus discouraged, and cast down? Yes.
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What think you of Job? I was weary of my life: Job, 10.1.
What think you of Job? I was weary of my life: Job, 10.1.
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And in the 3. Job, pouring out his complaint in regard of himself he saith, vers. 20. Wherefore is light given to him that is in misery,
And in the 3. Job, pouring out his complaint in regard of himself he Says, vers. 20. Wherefore is Light given to him that is in misery,
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and life to the bitter in soul? vers. 21. Which long for death, but it cometh not,
and life to the bitter in soul? vers. 21. Which long for death, but it comes not,
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and dig for it more than for hid treasures. Now ye know, that those which dig for Gold and Silver, dig industriously, and earnestly.and dig for it more than for hid treasures. Now you know, that those which dig for Gold and Silver, dig industriously, and earnestly.
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Thus it is with me, saies Job, I am so afflicted, and distressed;
Thus it is with me, Says Job, I am so afflicted, and distressed;
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and in such bitterness of soul, that I long for death, and dig for it as for hid treasures.
and in such bitterness of soul, that I long for death, and dig for it as for hid treasures.
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O! what a mighty deep of discouragments, may the Saints, and people of God fal into, and yet be Godly, Gracious.
OH! what a mighty deep of discouragements, may the Saints, and people of God fall into, and yet be Godly, Gracious.
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But why doth God suffer his own people, and dearest children, to be thus discouraged, But why does God suffer his own people, and dearest children, to be thus discouraged,
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and their peace to be interrupted? I know (wil some say) that al our present joy,
and their peace to be interrupted? I know (will Some say) that all our present joy,
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and comfort, is but a creature, and so may be ecclipsed;
and Comfort, is but a creature, and so may be eclipsed;
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and that Satan is near unto the best of Gods children, thrusting, and pushing them forward into these discouragments, that they may be like unto himself who is a discouraged Spirit: and that Satan is near unto the best of God's children, thrusting, and pushing them forward into these discouragements, that they may be like unto himself who is a discouraged Spirit:
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but why will God suffer it to be so? In General: but why will God suffer it to be so? In General:
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It is for their good, for their good they have, and for their good they do want their Peace and Comfort:
It is for their good, for their good they have, and for their good they do want their Peace and Comfort:
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The Star which led the wise men to Christ, did not alwaies go before them, but somtimes it appeared, somtimes it was hidden from them;
The Star which led the wise men to christ, did not always go before them, but sometimes it appeared, sometimes it was hidden from them;
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but both appearance and hiding was for their benefit:
but both appearance and hiding was for their benefit:
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its first appearance invited them to Christ, and its withdrawance made them more diligent in seeking after him.
its First appearance invited them to christ, and its withdrawance made them more diligent in seeking After him.
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So when Christ hid himself from his Mother Mary, she sought him the more, and when she found him, she rejoyced the more:
So when christ hid himself from his Mother Marry, she sought him the more, and when she found him, she rejoiced the more:
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but both his absence and his presence, her fear and her comfort, was for her good;
but both his absence and his presence, her Fear and her Comfort, was for her good;
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for his absence did encrease and draw out her desires, and his presence did encrease and draw out her joyes.
for his absence did increase and draw out her Desires, and his presence did increase and draw out her Joys.
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When God is absent from us, then we have testimonies of our Love to God (by our desires after him,) and when he is present,
When God is absent from us, then we have testimonies of our Love to God (by our Desires After him,) and when he is present,
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then we have testimonies of his Love to us, by the shines of his Countenance;
then we have testimonies of his Love to us, by the shines of his Countenance;
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so that whether God shines or not, whether we have comfort or not, both is for our good.
so that whither God shines or not, whither we have Comfort or not, both is for our good.
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Thus in the General, but yet more Particularly.
Thus in the General, but yet more Particularly.
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First, Ye know it is Gods way and manner to deal with the Children of men, according to their own dispositions, to stoop and condescend unto their infirmities:
First, You know it is God's Way and manner to deal with the Children of men, according to their own dispositions, to stoop and condescend unto their infirmities:
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Therefore saies the Prophet Hosea, He draws us with the Cords of a man. Now it is mans disposition to come to God at the second hand:
Therefore Says the Prophet Hosea, He draws us with the Cords of a man. Now it is men disposition to come to God At the second hand:
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So long as man can find a fulness in any Creature, he comes not to God;
So long as man can find a fullness in any Creature, he comes not to God;
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but first he sees an emptiness in the Creature, Duty, and Ordinance, and then he saies, O what a fulness is in God himself, in Christ himself!
but First he sees an emptiness in the Creature, Duty, and Ordinance, and then he Says, Oh what a fullness is in God himself, in christ himself!
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The Widdow that is desolate, trusteth in God: though a Widdow, yet if not desolate (somtimes) she would not trust; The Widow that is desolate, Trusteth in God: though a Widow, yet if not desolate (sometimes) she would not trust;
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and therefore God suffers a desolation to come upon her Widdowhood.
and Therefore God suffers a desolation to come upon her Widowhood.
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When Davids men took up stones to have stoned him, then (the Text saies) He encouraged himself in the Lord his God:
When Davids men took up stones to have stoned him, then (the Text Says) He encouraged himself in the Lord his God:
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So long as man hath encouragement els-where, he doth not encourage himself in the Lord his God. So long as man hath encouragement elsewhere, he does not encourage himself in the Lord his God.
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This being mans Nature, and God having a design of Love upon his own Children, he suffers a damp and discouragement to pass upon all their Comforts;
This being men Nature, and God having a Design of Love upon his own Children, he suffers a damp and discouragement to pass upon all their Comforts;
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their Peace to be interrupted, their hearts disquieted, and their souls discouraged, that so they may encourage themselves in God alone. Secondly:
their Peace to be interrupted, their hearts disquieted, and their Souls discouraged, that so they may encourage themselves in God alone. Secondly:
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This inward Peace and quietness of soul, is so great a Commodity, that God would have the price to be inhanced and raised.
This inward Peace and quietness of soul, is so great a Commodity, that God would have the price to be enhanced and raised.
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Common and ordinary blessings once lost, and found again, are extraordinary:
Common and ordinary blessings once lost, and found again, Are extraordinary:
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It is a common and ordinary mercy that a man sits in his Shop, and walks up and down in his Trade;
It is a Common and ordinary mercy that a man sits in his Shop, and walks up and down in his Trade;
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but if he be sick a while, lose his health, and not able for five or six weeks to look into his Shop;
but if he be sick a while, loose his health, and not able for five or six weeks to look into his Shop;
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if then he can get down but one day, O saies he, what an extraordinary mercy and blessing is it, that I should go down again:
if then he can get down but one day, Oh Says he, what an extraordinary mercy and blessing is it, that I should go down again:
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Thus the interruption of an ordinary blessing, does raise it to an extraordinary.
Thus the interruption of an ordinary blessing, does raise it to an extraordinary.
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So long as a man hath his health and strength, though he be able to travel forty, fifty, three-score miles a day, he is not much affected therewith;
So long as a man hath his health and strength, though he be able to travel forty, fifty, three-score miles a day, he is not much affected therewith;
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but if he be sick a little, and at deaths door, and then begins to recover,
but if he be sick a little, and At death's door, and then begins to recover,
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though he can but put forth his Hand, or stir his Leg, he blesses God,
though he can but put forth his Hand, or stir his Leg, he Blesses God,
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and saies, O Friends, I can stir my self in my bed, I can move my Hand, or my Leg;
and Says, Oh Friends, I can stir my self in my Bed, I can move my Hand, or my Leg;
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what an extraordinary mercy and blessing is this!
what an extraordinary mercy and blessing is this!
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So in this caie, So long as a man hath inward Peace and quietness of soul, without interruption, he looks upon it as a common mercy and blessing;
So in this caie, So long as a man hath inward Peace and quietness of soul, without interruption, he looks upon it as a Common mercy and blessing;
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but if his Peace be a little interrupted, and his soul buffeted by Satan, and then he recovers his Peace, O saies he, what an extraordinary blessing and mercy is this!
but if his Peace be a little interrupted, and his soul buffeted by Satan, and then he recovers his Peace, Oh Says he, what an extraordinary blessing and mercy is this!
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Now God will somtimes raise the price of this Commodity from an ordinary, to an extraordinary blessing,
Now God will sometimes raise the price of this Commodity from an ordinary, to an extraordinary blessing,
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and therefore he doth suffer his own Children, and deerest Servants to be thus discouraged, and their peace to be interrupted.
and Therefore he does suffer his own Children, and dearest Servants to be thus discouraged, and their peace to be interrupted.
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Thirdly, God is a tender Father, and he would have all the Love of his Children;
Thirdly, God is a tender Father, and he would have all the Love of his Children;
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he would not have his Children to love their Nurse more than himself: Our Joy, and Peace, and Comfort, is but the Nurse of our Graces;
he would not have his Children to love their Nurse more than himself: Our Joy, and Peace, and Comfort, is but the Nurse of our Graces;
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now when God sees that his Children fall in love more with the Nurse, than with himself,
now when God sees that his Children fallen in love more with the Nurse, than with himself,
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then he removes the Nurse, and causes their Peace to be suspended and interrupted: he will not have the Nurse to be loved more than himself.
then he removes the Nurse, and Causes their Peace to be suspended and interrupted: he will not have the Nurse to be loved more than himself.
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Fourthly, Somtimes God doth suffer this cloud to arise upon the Peace and Comforts of his People, that he may train them up unto more perfection; Comfort is the Childrens Milk:
Fourthly, Sometimes God does suffer this cloud to arise upon the Peace and Comforts of his People, that he may train them up unto more perfection; Comfort is the Children's Milk:
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ye may observe therefore, that the weaker Christian hath somtimes more lively, sensible Comforts, than the stronger Christian hath;
you may observe Therefore, that the Weaker Christian hath sometimes more lively, sensible Comforts, than the Stronger Christian hath;
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Why? but because this inward Joy, and Peace, and Comfort, is that Milk, and sweet Honey whereby they are drawn off from the pleasures and sweetness of the world;
Why? but Because this inward Joy, and Peace, and Comfort, is that Milk, and sweet Honey whereby they Are drawn off from the pleasures and sweetness of the world;
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and as these Comforts do wean us from the worlds comforts, so we have need to be weaned again from these weaners, which God doth somtimes by restraining of them,
and as these Comforts do wean us from the world's comforts, so we have need to be weaned again from these weaners, which God does sometimes by restraining of them,
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and so we grow up unto more perfection.
and so we grow up unto more perfection.
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Fifthly, Somtimes again, God sees his Children do grow vain, and light, and froathy, and wanton,
Fifthly, Sometimes again, God sees his Children do grow vain, and Light, and frothy, and wanton,
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and secure under their Peace and Comfort, and then he withdraws himself, hides his face, and so they do lose their Comfort.
and secure under their Peace and Comfort, and then he withdraws himself, hides his face, and so they do loose their Comfort.
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This was the case in Canticles, 5. where the Spouse saith, My soul failed within me, at verse 6. But why? I opened to my beloved,
This was the case in Canticles, 5. where the Spouse Says, My soul failed within me, At verse 6. But why? I opened to my Beloved,
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but my beloved had withdrawn himself: but my Beloved had withdrawn himself:
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And why had he withdrawn himself? He comes and makes a tender of Love and Mercy, verse 2. and she would none, verse 3. I have put off my Coat,
And why had he withdrawn himself? He comes and makes a tender of Love and Mercy, verse 2. and she would none, verse 3. I have put off my Coat,
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how shall I put it on? I have washed my feet, how shall I defile them? that is, I am now laid to sleep;how shall I put it on? I have washed my feet, how shall I defile them? that is, I am now laid to sleep;
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they are words that import security, and upon her security he withdraws himself, and being withdrawn, her soul fails within her.
they Are words that import security, and upon her security he withdraws himself, and being withdrawn, her soul fails within her.
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And thus it is many times with the Children of God in their particulars;
And thus it is many times with the Children of God in their particulars;
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the Lord sees that they grow secure, vain, froathy, and wanton under their peace and comfort,
the Lord sees that they grow secure, vain, frothy, and wanton under their peace and Comfort,
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then he withdraws himself, and their peace faileth.
then he withdraws himself, and their peace Faileth.
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Sixtly, Our Lord and Savior Christ is a tender Chyrurgion, who hath set all our bones which we our selves have broken by our sins.
Sixty, Our Lord and Saviour christ is a tender Chirurgeon, who hath Set all our bones which we our selves have broken by our Sins.
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You know that a wise and an honest Chyrurgion, though he desire his Patient may be quickly cured,
You know that a wise and an honest Chirurgeon, though he desire his Patient may be quickly cured,
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after a man is converted, he hath Peace within, and it is true Peace;
After a man is converted, he hath Peace within, and it is true Peace;
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yet if he sees the Plaister doth not lie right, he takes it off again, for it is not laid right saith he:
yet if he sees the Plaster does not lie right, he Takes it off again, for it is not laid right Says he:
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So doth Christ do, he sees that the Comforts of his People somtimes are not right laid,
So does christ doe, he sees that the Comforts of his People sometimes Are not right laid,
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and therefore (saith he) though I desire this poor wounded soul may be quickly cured,
and Therefore (Says he) though I desire this poor wounded soul may be quickly cured,
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yet because this Comfort, this Promise, this Experience doth not lie right, it must be taken off again.
yet Because this Comfort, this Promise, this Experience does not lie right, it must be taken off again.
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Now the Comforts of the Saints are so laid somtimes, as the very laying of them doth breed discomfort.
Now the Comforts of the Saints Are so laid sometimes, as the very laying of them does breed discomfort.
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As in the sowing of Seed;
As in the sowing of Seed;
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it is not enough that the Seed be good, but it must be well sown, else the very sowing thereof may cause weeds:
it is not enough that the Seed be good, but it must be well sown, Else the very sowing thereof may cause weeds:
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So though Light be sown for the Righteous, yet somtimes it is so sown, as that the very sowing thereof doth breed these weeds of fears,
So though Light be sown for the Righteous, yet sometimes it is so sown, as that the very sowing thereof does breed these weeds of fears,
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and discouragements, that you may say, and that without Prophesie, Here is a poor soul that ere long will be much discouraged,
and discouragements, that you may say, and that without Prophesy, Here is a poor soul that ere long will be much discouraged,
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though for the present full of comfort.
though for the present full of Comfort.
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But this is hard to say, Can ye foretel a mans Discouragements, even in the time of his Comfort? who is there among all the Saints so comforted, concerning whom you may say, But this is hard to say, Can you foretell a men Discouragements, even in the time of his Comfort? who is there among all the Saints so comforted, Concerning whom you may say,
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surely this man will be much discouraged again? surely this man will be much discouraged again?
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First, When a man, a good man doth lay his Spiritual Comfort upon outward Blessings, you may say before-hand, this mans Comfort will never hold,
First, When a man, a good man does lay his Spiritual Comfort upon outward Blessings, you may say beforehand, this men Comfort will never hold,
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but ere long he will be much disquieted;
but ere long he will be much disquieted;
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and this was the reason why the Saints in the time of the old Testament, labored under so many Discouragements,
and this was the reason why the Saints in the time of the old Testament, laboured under so many Discouragements,
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even because they measured the Love of God so much by these outward blessings. Psal. 143.4.
even Because they measured the Love of God so much by these outward blessings. Psalm 143.4.
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Therefore my Spirit is over-whelmed within me, Why so? Verse 3. Because the enemy prevailed: He measured Gods Love too much by these outward things,Therefore my Spirit is overwhelmed within me, Why so? Verse 3. Because the enemy prevailed: He measured God's Love too much by these outward things,
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and therfore when the Enemy broke in upon him, he thought God did not love him,
and Therefore when the Enemy broke in upon him, he Thought God did not love him,
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and so he was over-whelmed, thus in regard of all outward blessings.
and so he was overwhelmed, thus in regard of all outward blessings.
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Seest thou therefore a man who raiseth his perswasion of Gods Love from the smiles of any Creature;
See thou Therefore a man who Raiseth his persuasion of God's Love from the smiles of any Creature;
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say of such a man before-hand, O this poor soul ere long, wil be in the dark, and under some discouragements.
say of such a man beforehand, Oh this poor soul ere long, will be in the dark, and under Some discouragements.
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When a man is unthankful for true Peace, and unhumbled for false Peace, he cannot hold his Peace long.
When a man is unthankful for true Peace, and unhumbled for false Peace, he cannot hold his Peace long.
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Before a man is converted, he hath Peace within; For when the strong man keeps the house, all is at Peace; but it is false Peace:
Before a man is converted, he hath Peace within; For when the strong man keeps the house, all is At Peace; but it is false Peace:
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God expecteth that a man should be humbled for his former false Peace, and thankful for his present true Peace;
God Expects that a man should be humbled for his former false Peace, and thankful for his present true Peace;
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Now when God sees one both unhumbled for false Peace, and unthankful for his present true Peace, the Spirit of the Lord is grieved,
Now when God sees one both unhumbled for false Peace, and unthankful for his present true Peace, the Spirit of the Lord is grieved,
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so it withdraweth, and the soul is comfortless.
so it withdraweth, and the soul is comfortless.
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When a man doth raise his Comfort only from somwhat that he doth find within himself;
When a man does raise his Comfort only from somewhat that he does find within himself;
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from Grace that he doth find within, and not from Grace without; from Christ within, and not from Christ without;
from Grace that he does find within, and not from Grace without; from christ within, and not from christ without;
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then his Comfort will not hold; Perpetuum est quod habet causam perpetuantem, that is perpetual, which hath a perpetuating cause:
then his Comfort will not hold; Perpetuum est quod habet Causam perpetuantem, that is perpetual, which hath a perpetuating cause:
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Grace without is perpetual, Christs own personal Obedience in the merit of it, is perpetual;
Grace without is perpetual, Christ own personal obedience in the merit of it, is perpetual;
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but the actings of Grace within us, are not perpetual, or not perpetually obvious to sight, and therefore cannot perpetually comfort.
but the actings of Grace within us, Are not perpetual, or not perpetually obvious to sighed, and Therefore cannot perpetually Comfort.
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Indeed our Grace within, and obedience, is in some respects a cause of our Peace: First, a Causa sine qua non, a cause without which we can have no Comfort;
Indeed our Grace within, and Obedience, is in Some respects a cause of our Peace: First, a Causa sine qua non, a cause without which we can have no Comfort;
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for a godly man can have no comfort, if he have no obedience. Secondly, A cause which doth, removere prohibens, remove what hinders our Comfort, namely, our sin. Thirdly, A Cause witnessing;
for a godly man can have no Comfort, if he have no Obedience. Secondly, A cause which does, removere prohibens, remove what hinders our Comfort, namely, our since. Thirdly, A Cause witnessing;
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for there are three that bear witness, The Spirit, Water, and Blood; Water which is our Sanctification, is one. Fourthly, A Cause confirming;
for there Are three that bear witness, The Spirit, Water, and Blood; Water which is our Sanctification, is one. Fourthly, A Cause confirming;
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for by our Obedience and Sanctification, our Justification is confirmed, and the sence thereof;
for by our obedience and Sanctification, our Justification is confirmed, and the sense thereof;
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so that Obedience is one cause, but not the only cause of our Peace, nor the principal:
so that obedience is one cause, but not the only cause of our Peace, nor the principal:
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When therefore you see the streams of a mans Comfort run in this Channel, raising all his comfort only,
When Therefore you see the streams of a men Comfort run in this Channel, raising all his Comfort only,
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or principally from his obedience, or acting of Grace within, then you may say, though the stream be now full, stay but a little,
or principally from his Obedience, or acting of Grace within, then you may say, though the stream be now full, stay but a little,
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and ere long you will see it dried, and this man wil be much discouraged.
and ere long you will see it dried, and this man will be much discouraged.
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When a man, a good man doth lay his comfort, rather upon the impression, or comings in of the Word,
When a man, a good man does lay his Comfort, rather upon the impression, or comings in of the Word,
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than upon the Word it self.
than upon the Word it self.
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For example, Suppose a man take the Bible, and upon the opening thereof doth pitch on some Promise;
For Exampl, Suppose a man take the bible, and upon the opening thereof does pitch on Some Promise;
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for the present he is much refreshed and comforted;
for the present he is much refreshed and comforted;
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or suppose that he doth not open the Bible, nor read the Scripture, but sitting down in a dark condition, some Promise doth come to him which before he thought not of;
or suppose that he does not open the bible, nor read the Scripture, but sitting down in a dark condition, Some Promise does come to him which before he Thought not of;
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and therefore the Scripture tels him for the present, that he is in the state of Nature,
and Therefore the Scripture tells him for the present, that he is in the state of Nature,
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now at the coming of this Promise, his heart is much raised, warmed, and comforted, insomuch that he concludeth, saying,
now At the coming of this Promise, his heart is much raised, warmed, and comforted, insomuch that he Concludeth, saying,
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Now I am a child of God, now I know that God loves me, that I have a share in Christ:
Now I am a child of God, now I know that God loves me, that I have a share in christ:
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either this man raiseth his comfort from the Word it self, or from the comings in of the Word;
either this man Raiseth his Comfort from the Word it self, or from the comings in of the Word;
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if from the Word it self, how can his comfort die? if upupon the bare coming in of the Word,
if from the Word it self, how can his Comfort die? if upupon the bore coming in of the Word,
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how can his Comfort live? For when a Word comes not, then his Comforts fail.
how can his Comfort live? For when a Word comes not, then his Comforts fail.
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We read in Psal. 16. That he shall multiply sorrows that hasteneth after another: your Translation reads it thus, Their sorrows shall be multiplied that hasten after another God;
We read in Psalm 16. That he shall multiply sorrows that hasteneth After Another: your translation reads it thus, Their sorrows shall be multiplied that hasten After Another God;
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but the word God is not in the Hebrew. but the word God is not in the Hebrew.
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The whol Verse are the words of Christ, what saith he, at verse 2. O my soul, thou hast said unto the Lord, thou art my Lord, my Goodness, Holiness,
The Whole Verse Are the words of christ, what Says he, At verse 2. Oh my soul, thou hast said unto the Lord, thou art my Lord, my goodness, Holiness,
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or Righteousness, is not for thee, but for the Saints that are in the Earth, and for the excellent in whom is all my delight: or Righteousness, is not for thee, but for the Saints that Are in the Earth, and for the excellent in whom is all my delight:
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But O Lord our Savior, what if we do not go to thy Goodness, Holiness,
But Oh Lord our Saviour, what if we do not go to thy goodness, Holiness,
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and Righteousness, resting upon that alone? He answereth, Their sorrows shall be multiplied who hasten after another:
and Righteousness, resting upon that alone? He Answers, Their sorrows shall be multiplied who hasten After Another:
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And is not this to hasten after another, when men rest upon the bare coming in of the Word,
And is not this to hasten After Another, when men rest upon the bore coming in of the Word,
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or the impressions on the heart that are made thereby? Where do we read in all the Scripture (turn from one end of the Bible to the other) and where do we read that Christ hath appointed any such way of Comfort as this, that a man should raise his Comforts from pitching,
or the impressions on the heart that Are made thereby? Where do we read in all the Scripture (turn from one end of the bible to the other) and where do we read that christ hath appointed any such Way of Comfort as this, that a man should raise his Comforts from pitching,
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or by an opening of the Book? If I pitch upon a Promise to day,
or by an opening of the Book? If I pitch upon a Promise to day,
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and so have comfort, may I not pitch upon a threatening to morrow, and so have no comfort again? Where hath Christ appointed any such way as this, that I should measure Gods Love,
and so have Comfort, may I not pitch upon a threatening to morrow, and so have no Comfort again? Where hath christ appointed any such Way as this, that I should measure God's Love,
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or cast my everlasting condition by the coming in of a particular word? Indeed God doth somtimes by his Providence, upon the opening of the Bible, cause our eye to fall upon some Promise, which is a Providential Comfort, he doth somtimes send a particular word to stay and bear up ones soul in a particular distress or affliction,
or cast my everlasting condition by the coming in of a particular word? Indeed God does sometimes by his Providence, upon the opening of the bible, cause our eye to fallen upon Some Promise, which is a Providential Comfort, he does sometimes send a particular word to stay and bear up ones soul in a particular distress or affliction,
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but not that I should measure his everlasting Love, or cast my condition by the coming in of every word;
but not that I should measure his everlasting Love, or cast my condition by the coming in of every word;
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Yea and though they do rest too much upon their righteousness whereby their feet sink into divers sloughs yet it is because they would be the more obedient to God their father,
Yea and though they do rest too much upon their righteousness whereby their feet sink into diverse sloughs yet it is Because they would be the more obedient to God their father,
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this therefore is to hasten after another, and how many sorrows are multiplied upon the hearts of Gods People hereby? How many poor souls are there that walk in this way? God our Father sees it, that the Plaister is not right laid,
this Therefore is to hasten After Another, and how many sorrows Are multiplied upon the hearts of God's People hereby? How many poor Souls Are there that walk in this Way? God our Father sees it, that the Plaster is not right laid,
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and so he is fain to take it off, but all from a design of Love, to lay it right;
and so he is fain to take it off, but all from a Design of Love, to lay it right;
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and for these reasons God suffers his own People to be much discouraged. But how can all this stand with Grace? Can a man be thus comforted,
and for these Reasons God suffers his own People to be much discouraged. But how can all this stand with Grace? Can a man be thus comforted,
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and discouraged? discouraged, and then comforted again? thus to and fro in his comfort,
and discouraged? discouraged, and then comforted again? thus to and from in his Comfort,
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yet in Christ, yet gracious, yet holy? Yes:yet in christ, yet gracious, yet holy? Yes:
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For though there be much evil in this traversing up and down, yet in the Saints there is still a mixture of some Grace withal, some Grace mixed with their discouragements.
For though there be much evil in this traversing up and down, yet in the Saints there is still a mixture of Some Grace withal, Some Grace mixed with their discouragements.
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Take the Saints and people of God, and though they be much discouraged and cast down,
Take the Saints and people of God, and though they be much discouraged and cast down,
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yet stil they mourn after God, and though they cannot wait so patiently as they would,
yet still they mourn After God, and though they cannot wait so patiently as they would,
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yet they say in truth, if they did but know that God would come at last, they would wait al their lives, here is Grace;
yet they say in truth, if they did but know that God would come At last, they would wait all their lives, Here is Grace;
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and though they cannot mourn for sins past, for which they are most disquieted, yet they dare not put forth their hand willingly unto any sin present.
and though they cannot mourn for Sins past, for which they Are most disquieted, yet they Dare not put forth their hand willingly unto any since present.
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I have read of one that was so troubled and cast down, that he said and thought, I find so little comfort in my soul, that I would willingly suffer my body to live in burning fire until Christs coming,
I have read of one that was so troubled and cast down, that he said and Thought, I find so little Comfort in my soul, that I would willingly suffer my body to live in burning fire until Christ coming,
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so that I might but have the assurance of Gods love and favor, and though I am perswaded I shal go to hel,
so that I might but have the assurance of God's love and favour, and though I am persuaded I shall go to hell,
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yet my hope is, that my paines here wil be mitigated there, in al which trouble (saith my author) nothing in the world could perswade him to do any thing willingly that was displeasing to God;
yet my hope is, that my pains Here will be mitigated there, in all which trouble (Says my author) nothing in the world could persuade him to do any thing willingly that was displeasing to God;
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this man was at the last comforted, and then he would often say, the Devil took advantage of my sorrow for evil things, to make me unthankful for good things.
this man was At the last comforted, and then he would often say, the devil took advantage of my sorrow for evil things, to make me unthankful for good things.
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But I speak this to shew, that the Saints are never so discouraged, but stil there is a Grace that is mixed withal, they dare not sin.
But I speak this to show, that the Saints Are never so discouraged, but still there is a Grace that is mixed withal, they Dare not since.
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Yea and though by their very discouragements, they do sin against the Gospel in unbelief,
Yea and though by their very discouragements, they do sin against the Gospel in unbelief,
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yet by the same discouragements they are kept from their sins against the law, these discouragements being as the lees that do keep the wines.
yet by the same discouragements they Are kept from their Sins against the law, these discouragements being as the lees that do keep the wines.
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but they must have it to day, O! let me know my interest in Christ to day (saith one) or else I am undone for ever.
but they must have it to day, OH! let me know my Interest in christ to day (Says one) or Else I am undone for ever.
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and in the midst of al their discouragement profess in truth, I would give al the world for the presence of God, here is Grace, a mixture of Grace withal, no marvel therefore, that these discouragements may be in a Godly Gracious man.
and in the midst of all their discouragement profess in truth, I would give all the world for the presence of God, Here is Grace, a mixture of Grace withal, no marvel Therefore, that these discouragements may be in a Godly Gracious man.
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But is there no evil in this to be thus fluctuating to and fro, comforted and then discouraged, is there no evil in these discouragements? But is there no evil in this to be thus fluctuating to and from, comforted and then discouraged, is there no evil in these discouragements?
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Much, very much, I shal not enter into the particulars.
Much, very much, I shall not enter into the particulars.
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But how can they improve Christ as they should in this condition? So long as a mans title for his land is in question, he cannot sow his ground, nor build houses;
But how can they improve christ as they should in this condition? So long as a men title for his land is in question, he cannot sow his ground, nor built houses;
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and if you ask him, why do not you sow your ground, and repair your houses? his answer is ready, I dare not lay out much cost,
and if you ask him, why do not you sow your ground, and repair your houses? his answer is ready, I Dare not lay out much cost,
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because my title is in question:
Because my title is in question:
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So here, so long as a mans title to Christ is in question, he cannot improve Christ as he should.
So Here, so long as a men title to christ is in question, he cannot improve christ as he should.
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If a man be going a journy, and know not his way, he loseth much of his way and of the comfort of it in inquiring after the way,
If a man be going a journey, and know not his Way, he loses much of his Way and of the Comfort of it in inquiring After the Way,
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and thinking whether he be right or wrong;
and thinking whither he be right or wrong;
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when he comes at three or four turnings, there he stands whilst he might ride a mile,
when he comes At three or four turnings, there he Stands while he might ride a mile,
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and when he comes above in the field, and sees a shephard at a distance from him, he rides up to him to inquire whether he be in his way or not;
and when he comes above in the field, and sees a shepherd At a distance from him, he rides up to him to inquire whither he be in his Way or not;
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yea and al the day long he is thinking of his way, whether he be right;
yea and all the day long he is thinking of his Way, whither he be right;
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whereas if he knew his way, he might have many precious thoughts of God and of the word.
whereas if he knew his Way, he might have many precious thoughts of God and of the word.
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So in this case, while a man is doubting and fearing, and knows not whether he be in the way to Heaven or no,
So in this case, while a man is doubting and fearing, and knows not whither he be in the Way to Heaven or no,
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how much precious time is lost? thoughts of Christ lost? thankfulness for Mercy lost? of al hearts the scripture saith an unbeleeving heart is an evil heart,
how much precious time is lost? thoughts of christ lost? thankfulness for Mercy lost? of all hearts the scripture Says an unbelieving heart is an evil heart,
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and when mens hearts are discouraged and cast down, are they not unbeleeving? Who would not therfore take heed of these discouragements,
and when men's hearts Are discouraged and cast down, Are they not unbelieving? Who would not Therefore take heed of these discouragements,
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and of the interruption of their peace?
and of the interruption of their peace?
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But suppose now that I have lost my comforts, times were heretofore when my soul was ful of joy, But suppose now that I have lost my comforts, times were heretofore when my soul was full of joy,
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but now I am quite discouraged, what should a poor soul do to recover his peace and comfort again that interrupted peace may be restored? but now I am quite discouraged, what should a poor soul do to recover his peace and Comfort again that interrupted peace may be restored?
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Some things by way of Question, some things by way of direction.
some things by Way of Question, Some things by Way of direction.
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Thus by stinting, and limiting God to a time, they tempt the holy one, and so are more distant from their comfort;
Thus by stinting, and limiting God to a time, they tempt the holy one, and so Are more distant from their Comfort;
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and under the wrath of God;
and under the wrath of God;
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First, Hast thou quite forgot the yeares of the right hand of the most high? hast thou lost al thy former experiences too? I know that usually when our comforts fail, our former experiences fail, yet not alwaies;
First, Hast thou quite forgotten the Years of the right hand of the most high? hast thou lost all thy former experiences too? I know that usually when our comforts fail, our former experiences fail, yet not always;
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for the Psalmist saith here, my soul is cast down, yet at the same time vers. 6. he saith, Therefore I wil remember thee from the land of Jordan,
for the Psalmist Says Here, my soul is cast down, yet At the same time vers. 6. he Says, Therefore I will Remember thee from the land of Jordan,
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and of the Hermonites, from the hil Missar. So Psal. 77 The Psalmist having said at the 7. vers.and of the Hermonites, from the hill Missar. So Psalm 77 The Psalmist having said At the 7. vers.
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Wil the Lord cast off for ever? and wil he be favorable no more? is his mercy clean gon for ever? and doth his promise fail for evermore? hath God forgotten to be Gracious & c? he addeth in the same breath, but I wil remember the years of the right hand of the most high. Will the Lord cast off for ever? and will he be favourable no more? is his mercy clean gone for ever? and does his promise fail for evermore? hath God forgotten to be Gracious & c? he adds in the same breath, but I will Remember the Years of the right hand of the most high.
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Ye know what the disciples said.
You know what the Disciples said.
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Did not our hearts glow within us while he opened the scriptures to us? Beloved! Did not our hearts glow within us while he opened the Scriptures to us? beloved!
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you have no comfort now, wel, but you remember at such a time, when you were al alone in your chamber,
you have no Comfort now, well, but you Remember At such a time, when you were all alone in your chamber,
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and no soul was near you, how the Lord came and opened the scriptures, the promise to your soul, wherewith your heart did glow within you.
and no soul was near you, how the Lord Come and opened the Scriptures, the promise to your soul, wherewith your heart did glow within you.
cc dx n1 vbds j pn22, c-crq dt n1 vvd cc vvd dt n2, dt n1 p-acp po22 n1, c-crq po22 n1 vdd vvi p-acp pn22.
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Have you quite forgotten the openings of those scriptures to you? (I speak not of the Glowings,
Have you quite forgotten the openings of those Scriptures to you? (I speak not of the Glowings,
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for I suppose they are now gone) but are the scriptures gone that were then opened to you? did not you say in your last trouble and down-cast condition,
for I suppose they Are now gone) but Are the Scriptures gone that were then opened to you? did not you say in your last trouble and downcast condition,
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if ever the Lord appear to me again, I wil never doubt of his mercy more? And did he not appear unto you and open the promise unto your heart? and have you now forgotten these things? this is your infirmity,
if ever the Lord appear to me again, I will never doubt of his mercy more? And did he not appear unto you and open the promise unto your heart? and have you now forgotten these things? this is your infirmity,
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why should you not remember the days, and times, and workes, and experiences of the right hand of the most high?
why should you not Remember the days, and times, and works, and experiences of the right hand of the most high?
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Secondly, Do you not use the means for the restoring of your comforts in such a manner,
Secondly, Do you not use the means for the restoring of your comforts in such a manner,
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as thereby you do lose them more? A man may have great desire after some preferment,
as thereby you do loose them more? A man may have great desire After Some preferment,
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and place, which many ride for, but one is so hasty that he rides over hedg and ditch,
and place, which many ride for, but one is so hasty that he rides over hedge and ditch,
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and thereby fals, and hurts himself, so others get before him, and by his too much hast, he doth lose his place.
and thereby falls, and hurts himself, so Others get before him, and by his too much haste, he does loose his place.
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Thus it is sometimes with good people, they make so much hast to their comfort, that they lose it by their hast, they would have it sooner,
Thus it is sometime with good people, they make so much haste to their Comfort, that they loose it by their haste, they would have it sooner,
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if they went on in an ordinary way of waiting on God without such posting hast,
if they went on in an ordinary Way of waiting on God without such posting haste,
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the more the child cries, and is froward under the rod, the longer is the rod continued.
the more the child cries, and is froward under the rod, the longer is the rod continued.
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Some seek comfort in a way of reason, and think to reason out their temptation, and to reason in their comfort, but as one saith wel;
some seek Comfort in a Way of reason, and think to reason out their temptation, and to reason in their Comfort, but as one Says well;
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dispute not with God lest you be confounded, dispute not with Satan lest you be deceived.
dispute not with God lest you be confounded, dispute not with Satan lest you be deceived.
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Some again tire themselves in duty, neglecting of their calling;
some again tire themselves in duty, neglecting of their calling;
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the truth is, prayer is a friend to comfort and more than ordinary time is to be used in prayer for those that are troubled in conscience,
the truth is, prayer is a friend to Comfort and more than ordinary time is to be used in prayer for those that Are troubled in conscience,
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but when men under temptations, and without comforts throw up their callings, thinking that nothing is to be done but prayer, by throwing aside their calling, they lay themselves open to more temptations of Satan, they do so tire out their natural spirits in duty, that they are flat and dead in duty,
but when men under temptations, and without comforts throw up their callings, thinking that nothing is to be done but prayer, by throwing aside their calling, they lay themselves open to more temptations of Satan, they do so tire out their natural spirits in duty, that they Are flat and dead in duty,
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so their temptations are the more increased, and their comforts more distanced.
so their temptations Are the more increased, and their comforts more distanced.
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Wherefore consider, if you would have comfort restored again, whether you do not use the means of comfort in such a manner,
Wherefore Consider, if you would have Comfort restored again, whither you do not use the means of Comfort in such a manner,
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as to set you at a further distance from it.
as to Set you At a further distance from it.
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Thirdly, Whether have you not strained, and reached for some outward comfort so far, as to lose your inward comfort? I read of Francis Spira, that when he was in horror of conscience, he could not with peace and quietness behold his wife and children,
Thirdly, Whither have you not strained, and reached for Some outward Comfort so Far, as to loose your inward Comfort? I read of Francis Spira, that when he was in horror of conscience, he could not with peace and quietness behold his wife and children,
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for, to get an estate for them he denyed the truth, and therfore when they came before him in his trouble, he cryed out in much horror,
for, to get an estate for them he denied the truth, and Therefore when they Come before him in his trouble, he cried out in much horror,
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How terrible is the sight of these to me!
How terrible is the sighed of these to me!
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they had been comforts to him before, yet now he could not away with the sight of them, O! thought he,
they had been comforts to him before, yet now he could not away with the sighed of them, OH! Thought he,
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for your sakes, and for your provision, I have denyed the truth and yeilded to these superstitions,
for your sakes, and for your provision, I have denied the truth and yielded to these superstitions,
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and therefore sayes he, How terrible is the sight of these unto me? What peace or comfort had Judas in the sight of his thirty pence? look what outward comfort a man strains his conscience for, that wil be death unto him to behold.
and Therefore Says he, How terrible is the sighed of these unto me? What peace or Comfort had Judas in the sighed of his thirty pence? look what outward Comfort a man strains his conscience for, that will be death unto him to behold.
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We read of David that when his men had ventured for the waters of Bethlehem, he would not drink of it,
We read of David that when his men had ventured for the waters of Bethlehem, he would not drink of it,
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but poured it out before the Lord, for (saith he) why should I drink the bloud of these men? he did not sin in desiring of it,
but poured it out before the Lord, for (Says he) why should I drink the blood of these men? he did not sin in desiring of it,
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nor did he command his men for to venture through the enemies quarters, for those Hebrew words NONLATINALPHABET quis dabit who wil give me? are but words of wishing, who wil give me to drink of the waters of Bethlehem that is, O! that I had the waters of Bethlehem: according to the hebrew language,
nor did he command his men for to venture through the enemies quarters, for those Hebrew words quis Dabit who will give me? Are but words of wishing, who will give me to drink of the waters of Bethlehem that is, OH! that I had the waters of Bethlehem: according to the hebrew language,
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but though he sinned not in his desires, yet when he had the waters he poured them forth before the Lord,
but though he sinned not in his Desires, yet when he had the waters he poured them forth before the Lord,
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and said, God forbid that I should drink the bloud of these men;
and said, God forbid that I should drink the blood of these men;
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and wil you drink the bloud of your own conscience? Time was heretofore when you had peace and comfort,
and will you drink the blood of your own conscience? Time was heretofore when you had peace and Comfort,
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and by straining and stretching your conscience for your outward comfort;
and by straining and stretching your conscience for your outward Comfort;
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now you have lost your inward, wil you not then take that outward comfort, and pour it forth before the Lord? and say, God forbid that I should drink the bloud of mine own peace and comfort,
now you have lost your inward, will you not then take that outward Comfort, and pour it forth before the Lord? and say, God forbid that I should drink the blood of mine own peace and Comfort,
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how can any of you have peace, while those stollen, and unrestored goods lye by you?
how can any of you have peace, while those stolen, and unrestored goods lie by you?
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But alas! al my comforts do lye prostrate at the feet of my fears, that now I have no peace at al, What shal I do that my peace and comfort may be restored? But alas! all my comforts do lie prostrate At the feet of my fears, that now I have no peace At all, What shall I do that my peace and Comfort may be restored?
p-acp uh! d po11 n2 vdb vvi j p-acp dt n2 pp-f po11 n2, cst av pns11 vhb dx n1 p-acp d, q-crq vmb pns11 vdi cst po11 n1 cc n1 vmb vbi vvn?
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By way of direction Three things.
By Way of direction Three things.
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First, Look what you would do if you were to be justifyed, and do the same now:
First, Look what you would do if you were to be justified, and do the same now:
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if I were to be justifyed, (having a sight of my own sin & nature) I would through Grace, come to the righteousness of Jesus Christ,
if I were to be justified, (having a sighed of my own since & nature) I would through Grace, come to the righteousness of jesus christ,
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and leave the weight of my poor, guilty soul upon it; which act of faith would justify me, and give me peace;
and leave the weight of my poor, guilty soul upon it; which act of faith would justify me, and give me peace;
cc vvi dt n1 pp-f po11 j, j n1 p-acp pn31; r-crq n1 pp-f n1 vmd vvi pno11, cc vvb pno11 n1;
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for being justifyed by faith, saith the Apostle, we have peace with God. for being justified by faith, Says the Apostle, we have peace with God.
p-acp vbg vvn p-acp n1, vvz dt n1, pns12 vhb n1 p-acp np1.
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And as faith doth justify and give peace at the first, so the renewing of this act of faith doth renew our peace,
And as faith does justify and give peace At the First, so the renewing of this act of faith does renew our peace,
cc p-acp n1 vdz vvi cc vvi n1 p-acp dt ord, av dt vvg pp-f d n1 pp-f n1 vdz vvi po12 n1,
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and what is my justifying faith, but in time of temptation to leave my self and condition upon Christ alone, saying,
and what is my justifying faith, but in time of temptation to leave my self and condition upon christ alone, saying,
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whether Godly or ungodly, whether in Christ or not in Christ, now I do not dispute,
whither Godly or ungodly, whither in christ or not in christ, now I do not dispute,
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but leave my self upon Christ alone, this do again, and this wil bring peace again.
but leave my self upon christ alone, this do again, and this will bring peace again.
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Secondly, You have now lost your comforts, and the shinings of Gods face:
Secondly, You have now lost your comforts, and the shinings of God's face:
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either God hath withdrawn himself for your sin, or not, if not for your sin, he wil return again, and that quickly too;
either God hath withdrawn himself for your since, or not, if not for your since, he will return again, and that quickly too;
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if for your sin, labor more and more for to find it out, and to be humbled for it.
if for your since, labour more and more for to find it out, and to be humbled for it.
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I know you wil say, O! but now in this condition I cannot be humbled. But withal remember, that in this condition, that goes for humbling which doth not before,
I know you will say, OH! but now in this condition I cannot be humbled. But withal Remember, that in this condition, that Goes for humbling which does not before,
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and God wil take that for humiliation now, which he would not take before.
and God will take that for humiliation now, which he would not take before.
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Psal. 32. saith David, I said I wil confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. Psalm 32. Says David, I said I will confess my Transgression unto the Lord, and thou forgavest the iniquity of my since.
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Dixit non fecit, saith Austin, he said he would do it, but did not do it fully,Dixit non fecit, Says Austin, he said he would do it, but did not do it Fully,
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yet thou forgavest the iniquity of my sin, God took his humiliation although it was very low. Why? vers. 3.4. we find him under temptation, and in much discouragement, for (saith he) My bones waxed old with my roaring al the day long, day and night thy hand was heavy upon me:
yet thou forgavest the iniquity of my since, God took his humiliation although it was very low. Why? vers. 3.4. we find him under temptation, and in much discouragement, for (Says he) My bones waxed old with my roaring all the day long, day and night thy hand was heavy upon me:
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my moisture is turned into the drought of Summer, yet how ready was God to receive an acknowledgment,my moisture is turned into the drought of Summer, yet how ready was God to receive an acknowledgment,
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and a little humiliation from him, at this time. O! But what is al this to us? this was Davids case.
and a little humiliation from him, At this time. OH! But what is all this to us? this was Davids case.
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Nay saith David, this is not my case alone, for vers. 6. For this shal every one that is Godly, pray unto thee, in a time when thou maiest be found:
Nay Says David, this is not my case alone, for vers. 6. For this shall every one that is Godly, pray unto thee, in a time when thou Mayest be found:
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God wil receive a little when you are much discouraged.
God will receive a little when you Are much discouraged.
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Either therefore God hath withdrawn for your sin, or not, if not, wait but a while, he wil return again;
Either Therefore God hath withdrawn for your since, or not, if not, wait but a while, he will return again;
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if for your sin, labor more and more to be humbled for it, for he wil receive that measure of humiliation now, which he wil not do at another time.
if for your since, labour more and more to be humbled for it, for he will receive that measure of humiliation now, which he will not do At Another time.
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Thirdly, Are al your comforts gone, and would you have them fain restored? Then read and read the scripture much;
Thirdly, are all your comforts gone, and would you have them fain restored? Then read and read the scripture much;
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if you cannot read your self, get some others for to read them to you.
if you cannot read your self, get Some Others for to read them to you.
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When a mans mind is empty, as in temptation and want of comfort, it is empty of Christ,
When a men mind is empty, as in temptation and want of Comfort, it is empty of christ,
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and ful of fear, then it doth grind it self, as a quern or mil when empty of corn, one stone grinds another:
and full of Fear, then it does grind it self, as a quern or mil when empty of corn, one stone grinds Another:
cc j pp-f n1, cs pn31 vdz vvi pn31 n1, c-acp dt n1 cc vmb c-crq j pp-f n1, crd n1 vvz j-jn:
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the more ful a mans mind is, the more free from temptations and fears, now scripture matter is the most filling matter, the more ye see Christ walking in the sweet shades of divine love toward poor sinners, the sooner wil your faith revive, and your comforts be restored;
the more full a men mind is, the more free from temptations and fears, now scripture matter is the most filling matter, the more you see christ walking in the sweet shades of divine love towards poor Sinners, the sooner will your faith revive, and your comforts be restored;
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and where can you see Jesus Christ walking, and taking his turns with poor sinners under the shades of divine love,
and where can you see jesus christ walking, and taking his turns with poor Sinners under the shades of divine love,
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but in the scriptures? stand there a while, and you shal see him, and your heart wil say,
but in the Scriptures? stand there a while, and you shall see him, and your heart will say,
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and why not one turn of love with me, O! my Savior? Study, read, and read much the scriptures.
and why not one turn of love with me, OH! my Saviour? Study, read, and read much the Scriptures.
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But if I do read the scriptures, and read them much, I shal then meet with some promise, possibly many, But if I do read the Scriptures, and read them much, I shall then meet with Some promise, possibly many,
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and now I cannot apply them being thus discouraged as I am, I shal see the promises indeed,
and now I cannot apply them being thus discouraged as I am, I shall see the promises indeed,
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and say, there is such and such an old friend of mine, but it is now mine enemy, the promise wil not own me,
and say, there is such and such an old friend of mine, but it is now mine enemy, the promise will not own me,
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and I cannot apply it, and so it wil do me no good. Ye cannot tel what the promise wil do til you come to apply it;and I cannot apply it, and so it will do me no good. You cannot tell what the promise will do till you come to apply it;
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the promise never gives down its power and strength til it be applyed, it doth then work when it is put to work, and not before.
the promise never gives down its power and strength till it be applied, it does then work when it is put to work, and not before.
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When Moses saw his rod turned into a Serpent, he was afraid of it, and fled from it,
When Moses saw his rod turned into a Serpent, he was afraid of it, and fled from it,
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but when he put forth his hand and took it by the tayl, it was a rod in his hand again, as it was before;
but when he put forth his hand and took it by the tail, it was a rod in his hand again, as it was before;
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it may be you look upon such and such a promise at a distance, and you say O! ther's my enemy,
it may be you look upon such and such a promise At a distance, and you say OH! ther's my enemy,
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now it wil not help me, it wil sting me, it wil undo me, but put forth your hand again to it,
now it will not help me, it will sting me, it will undo me, but put forth your hand again to it,
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and it wil become a promise, a rod in your hand, as comfortable as ever it was before.
and it will become a promise, a rod in your hand, as comfortable as ever it was before.
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And doth not the promise come to you? go you to it.
And does not the promise come to you? go you to it.
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Somtimes the promise doth come to us, somtimes we go to it, when the promise doth come to you, you have joy,
Sometimes the promise does come to us, sometimes we go to it, when the promise does come to you, you have joy,
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when you go to it, you have peace, and this peace may last longer than the other joy,
when you go to it, you have peace, and this peace may last longer than the other joy,
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but remember this as an everlasting rule, That, your very relying upon the promise doth make it yours.
but Remember this as an everlasting Rule, That, your very relying upon the promise does make it yours.
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But if I do read the scriptures much in this condition of my discouragement, I shal not onely meet with the promise, But if I do read the Scriptures much in this condition of my discouragement, I shall not only meet with the promise,
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but with a threatening, and that wil discourage me more. but with a threatening, and that will discourage me more.
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Not so, for i• a threatening make way to the promise, and doth therefore come forth to meet you, that it may lead you to the promise, have you any hurt thereby? now as the law was a Schoolmaster to bring to Christ,
Not so, for i• a threatening make Way to the promise, and does Therefore come forth to meet you, that it may led you to the promise, have you any hurt thereby? now as the law was a Schoolmaster to bring to christ,
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so somtimes the threatening is a Schoolmaster to bring you to the Promise.
so sometimes the threatening is a Schoolmaster to bring you to the Promise.
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Yea, and God doth therefore somtimes send the threatening, that it may lead you to the promise.
Yea, and God does Therefore sometimes send the threatening, that it may led you to the promise.
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You know how God appeared to Elijah, first in a wind that did shake the Mountains and Rocks,
You know how God appeared to Elijah, First in a wind that did shake the Mountains and Rocks,
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but God was not there, then in an Earthquake, but God was not there, then in a fire,
but God was not there, then in an Earthquake, but God was not there, then in a fire,
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but God was not there, then in a stil voice, and there was God.
but God was not there, then in a still voice, and there was God.
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So when God appears to a soul, somtimes he doth first send a threatning, and shakes the Rocks,
So when God appears to a soul, sometimes he does First send a threatening, and shakes the Rocks,
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and Mountains, and hard hearts, and his converting Grace may not be there, but there is a stil voice behind, the voice of the promise, God is there,
and Mountains, and hard hearts, and his converting Grace may not be there, but there is a still voice behind, the voice of the promise, God is there,
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and al this shaking of the threatning, is but to make way unto the stil voice of the promise that is behind.
and all this shaking of the threatening, is but to make Way unto the still voice of the promise that is behind.
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O! but if I should read the scriptures much in this condition, I should meet with many other things which concern not me, there are many histories in the scripture which suites not with my condition,
OH! but if I should read the Scriptures much in this condition, I should meet with many other things which concern not me, there Are many histories in the scripture which suits not with my condition,
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and so I should get no good or comfort. and so I should get no good or Comfort.
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Say not so, Christ cures, per modum divertentiae, by way of divertency, as you do those that are grieved.
Say not so, christ cures, per modum divertentiae, by Way of divertency, as you do those that Are grieved.
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If a friend have lost a husband, or wife, or child, you do not speak of the lost person,
If a friend have lost a husband, or wife, or child, you do not speak of the lost person,
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and say O! what a sweet friend, or husband, or wife, or child you have lost;
and say OH! what a sweet friend, or husband, or wife, or child you have lost;
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but you speak of somthing else, and then afterwards you are able to speak of the person lost,
but you speak of something Else, and then afterwards you Are able to speak of the person lost,
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but first you divert his mind from the matter of his grief, and so you do cure his grief.
but First you divert his mind from the matter of his grief, and so you do cure his grief.
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Thus doth Christ also when he cures a poor, wounded, grieved soul, he doth not alwayes speak to the subject matter of grief in hand,
Thus does christ also when he cures a poor, wounded, grieved soul, he does not always speak to the Subject matter of grief in hand,
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but leads the heart somtimes into the consideration of other truths, and then afterwards doth speak unto the matter that is now concerning, he cures by way of divertency.
but leads the heart sometimes into the consideration of other truths, and then afterwards does speak unto the matter that is now Concerning, he cures by Way of divertency.
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Study therefore, O! study the scriptures much, for thus the Lord wil pour wine and oyl into your bleeding wounds,
Study Therefore, OH! study the Scriptures much, for thus the Lord will pour wine and oil into your bleeding wounds,
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and in due time you wil say, as David did, In the multitude of my thoughts, O Lord, thy comforts have comforted my soul.
and in due time you will say, as David did, In the multitude of my thoughts, Oh Lord, thy comforts have comforted my soul.
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But suppose the Lord do restore to me the joy of my Salvation, that the bones which I have broken may rejoyce, suppose there be a return of peace and joy, what shal I do then? But suppose the Lord do restore to me the joy of my Salvation, that the bones which I have broken may rejoice, suppose there be a return of peace and joy, what shall I do then?
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I shal not need to tel you what then, you wil tel me what then,
I shall not need to tell you what then, you will tell me what then,
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for you wil say, O! now I must be thankful, now I must beleeve, now I wil never doubt of mercy and of grace again.
for you will say, OH! now I must be thankful, now I must believe, now I will never doubt of mercy and of grace again.
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Onely take these few words of advice.
Only take these few words of Advice.
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First, Be sure that you understand your comforts rightly, be not mistaken in them, labor to distil and refine your comforts.
First, Be sure that you understand your comforts rightly, be not mistaken in them, labour to distil and refine your comforts.
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As there was a mixt company came out of Egypt, which set the Israelites a murmuring:
As there was a mixed company Come out of Egypt, which Set the Israelites a murmuring:
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so there is a mixt company that comes with your comforts. Every creature is born into the world with some filth;
so there is a mixed company that comes with your comforts. Every creature is born into the world with Some filth;
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when you have comfort, labor to find out and seperate the dross and filth, put away that mixt company:
when you have Comfort, labour to find out and separate the dross and filth, put away that mixed company:
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Rose leaves keep not long in the leaf, distilled comforts keep the longest.
Rose leaves keep not long in the leaf, distilled comforts keep the longest.
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Secondly, If you would be rid of Satan from coming into your quarters, fal you upon his;
Secondly, If you would be rid of Satan from coming into your quarters, fall you upon his;
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the way to keep the enemy out of our country, is to fal into his:
the Way to keep the enemy out of our country, is to fall into his:
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so deal with Satan, do him al the mischief you can, be not barely offensive, up and be doing against him.
so deal with Satan, do him all the mischief you can, be not barely offensive, up and be doing against him.
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Thirdly If you would keep your comforts, put them al into the hand of Christ to be kept for you, a child that knows not how to keep his mony,
Thirdly If you would keep your comforts, put them all into the hand of christ to be kept for you, a child that knows not how to keep his money,
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if he get a penny from any friend, he brings it to his father or mother,
if he get a penny from any friend, he brings it to his father or mother,
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and saith, mother pray keep this penny for me.
and Says, mother pray keep this penny for me.
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You have experience that you cannot keep your own comforts, you wil lose and spend them quickly.
You have experience that you cannot keep your own comforts, you will loose and spend them quickly.
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As Jesus Christ is the Lord Treasurer of al our Graces, so he is the Lord keeper of al our comforts,
As jesus christ is the Lord Treasurer of all our Graces, so he is the Lord keeper of all our comforts,
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and therefore when God is pleased to give in any comfort to you, go to Jesus Christ,
and Therefore when God is pleased to give in any Comfort to you, go to jesus christ,
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and say, Lord keep my comforts for me, keep my evidences for me, keep my assurance for me, ye must not onely depend upon Christ for Graces,
and say, Lord keep my comforts for me, keep my evidences for me, keep my assurance for me, you must not only depend upon christ for Graces,
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but for comforts, and aswel for the keeping, as for the getting of them.
but for comforts, and aswell for the keeping, as for the getting of them.
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Fourthly, As you have any spiritual comfort from Christ, spend al for Christ, for though in temporal things, the way to have little, is to spend much;
Fourthly, As you have any spiritual Comfort from christ, spend all for christ, for though in temporal things, the Way to have little, is to spend much;
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yet in spiritual things, the more you spend, the more you have: and therefore whatsoever comfort you have, spend it with the Saints.
yet in spiritual things, the more you spend, the more you have: and Therefore whatsoever Comfort you have, spend it with the Saints.
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Do as Moses did, when Moses was in Pharoahs Court, and in great preferment, standing in the presence of the King, he went out to visit his brethren,
Do as Moses did, when Moses was in Pharaohs Court, and in great preferment, standing in the presence of the King, he went out to visit his brothers,
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and to comfort them under their burdens, I wil see (saith he) how it fares with my brethren, under their Burdens.
and to Comfort them under their burdens, I will see (Says he) how it fares with my brothers, under their Burdens.
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So do you also, hath the Lord spoken peace and comfort to your soul? and do you now stand in the presence of the King of Kings, having his face shining on you, with your comforts al restored unto you? now then go out unto your brethren,
So do you also, hath the Lord spoken peace and Comfort to your soul? and do you now stand in the presence of the King of Kings, having his face shining on you, with your comforts all restored unto you? now then go out unto your brothers,
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and inquire who they are that labor under any burden, and with the same comfort wherewith you have been comforted your selves, comfort others, knowing this for certain, that the more you spend, the more you shal have,
and inquire who they Are that labour under any burden, and with the same Comfort wherewith you have been comforted your selves, Comfort Others, knowing this for certain, that the more you spend, the more you shall have,
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and the longer you shal keep your comforts, yea, and this Christ expects, that what comforts we have from him, we should spend for him.
and the longer you shall keep your comforts, yea, and this christ expects, that what comforts we have from him, we should spend for him.
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And thus I have also done with the Second Argument.
And thus I have also done with the Second Argument.
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SAINTS Should not be DISCOURAGED, Whatever their Condition be. Sermon, III. PSALM, 42.11.
SAINTS Should not be DISCOURAGED, Whatever their Condition be. Sermon, III. PSALM, 42.11.
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Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. HAving spoken of the two first Doctrines, the third followeth, which is this.
Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. HAving spoken of the two First Doctrines, the third follows, which is this.
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The Saints and people of God, have no true reason for their discouragements, whatever their condition be.
The Saints and people of God, have no true reason for their discouragements, whatever their condition be.
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David had as much cause and reason for his discouragements here as any other, for he did want ordinances,David had as much cause and reason for his discouragements Here as any other, for he did want ordinances,
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yea he was kept from the ordinances, therefore saith he, vers. 1.2.
yea he was kept from the ordinances, Therefore Says he, vers. 1.2.
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As the heart panteth after the water brookes, so panteth my soul after thee, O God, my soul thirsteth for God, As the heart pants After the water brooks, so pants my soul After thee, Oh God, my soul Thirsteth for God,
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for the living God, when shal I come and appear before God? yea after he had known the sweetness of them he was deprived of them, vers. 4. For I had gon with the multitude, I went with them to the house of God. for the living God, when shall I come and appear before God? yea After he had known the sweetness of them he was deprived of them, vers. 4. For I had gone with the multitude, I went with them to the house of God.
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And in this condition he had many enemies, he was in the state of affliction and persecution, his enemies reproached him, they reproached him in the matter of his God,
And in this condition he had many enemies, he was in the state of affliction and persecution, his enemies reproached him, they reproached him in the matter of his God,
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and that daily, vers. 3. and 10. While they continually say unto me, where is thy God? As a sword in my bones mine enemies reproach me,
and that daily, vers. 3. and 10. While they continually say unto me, where is thy God? As a sword in my bones mine enemies reproach me,
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while they say daily unto me, where is thy God? And he was now under great desertions:while they say daily unto me, where is thy God? And he was now under great desertions:
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though the enemies did reproach him in the matter of his God, yet if God had been present with him, he had been wel enough,
though the enemies did reproach him in the matter of his God, yet if God had been present with him, he had been well enough,
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but they said, where is now thy God? and his own heart said so too, that God had left and forsaken him, (which was his failing) vers. 9. I wil say unto God my rock,
but they said, where is now thy God? and his own heart said so too, that God had left and forsaken him, (which was his failing) vers. 9. I will say unto God my rock,
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why hast thou forsaken me? yet for al this he saith, why art thou cast down, O my soul? As if he should say, Thine enemies do not onely reproach thee in the matter of thy God,why hast thou forsaken me? yet for all this he Says, why art thou cast down, Oh my soul? As if he should say, Thine enemies do not only reproach thee in the matter of thy God,
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but thine own heart, thou art now kept from those precious ordinances which once thou didst enjoy,
but thine own heart, thou art now kept from those precious ordinances which once thou didst enjoy,
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yet why shouldst thou be disquieted, or cast down? there is no reason for it.
yet why Shouldst thou be disquieted, or cast down? there is no reason for it.
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So that the words speak plainly this truth, A Godly, Gracious man hath no true scripture-reason for his discouragements whatever his condition be.
So that the words speak plainly this truth, A Godly, Gracious man hath no true Scriptural reason for his discouragements whatever his condition be.
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It was a sad condition that the prophet Habakkuk did present unto himself, yet saith he, Chap. 3. I wil rejoyce in the Lord, I wil joy in the God of my Salva•••n.
It was a sad condition that the Prophet Habakkuk did present unto himself, yet Says he, Chap. 3. I will rejoice in the Lord, I will joy in the God of my Salva•••n.
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vers. 18. But O thou servant of God, thou art now under a threatening, and not under a promise, which makes thy very belly to tremble,
vers. 18. But Oh thou servant of God, thou art now under a threatening, and not under a promise, which makes thy very belly to tremble,
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and wilt thou, canst thou now rejoyce? yes saith he, vers. 16. When I heard, my belly trembled, my lipps quivered at the voice, rottenness entred into my bones,
and wilt thou, Canst thou now rejoice? yes Says he, vers. 16. When I herd, my belly trembled, my lips quivered At the voice, rottenness entered into my bones,
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yet wil I rejoyce in the Lord &c. But it may be thou thinkest this threatening wil never be fulfilled. Yes saith he, vers.yet will I rejoice in the Lord etc. But it may be thou Thinkest this threatening will never be fulfilled. Yes Says he, vers.
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the 17. Although the figg-tree shal not blossom, neither shal fruit be in the vines, the labour of the Olive shal fail,
the 17. Although the Fig tree shall not blossom, neither shall fruit be in the vines, the labour of the Olive shall fail,
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and the field shal yeild no meat, the flock shal be cut off from the fold,
and the field shall yield no meat, the flock shall be Cut off from the fold,
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and there shal be no meat in the stalls, yet wil I rejoyce in the Lord &c. and there shall be no meat in the stalls, yet will I rejoice in the Lord etc.
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But a man may rejoyce though he have no wine to drink, or olive to eat,
But a man may rejoice though he have no wine to drink, or olive to eat,
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because these are but creatures which are for our refreshment;
Because these Are but creatures which Are for our refreshment;
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but wilt thou rejoyce (O Prophet) if thou wantest thy daily bread, and such creatures as are for our daily nourishment?
but wilt thou rejoice (Oh Prophet) if thou Wantest thy daily bred, and such creatures as Are for our daily nourishment?
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Yes (saith he) Although the field shal yeild no meat, and the flock shal be cut off from the fold,
Yes (Says he) Although the field shall yield no meat, and the flock shall be Cut off from the fold,
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and there be no herd in the stall, yet wil I rejoyce in the Lord.and there be no heard in the stall, yet will I rejoice in the Lord.
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So that whatever a Godly mans condition be, he may rejoyce, and there is no true reason for his discouragement.
So that whatever a Godly men condition be, he may rejoice, and there is no true reason for his discouragement.
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Indeed, there is no sin so unreasonable, but the sinner thinks he hath reason for it,
Indeed, there is no since so unreasonable, but the sinner thinks he hath reason for it,
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and so the Saints and people of God may think, that they have reason for their discouragements,
and so the Saints and people of God may think, that they have reason for their discouragements,
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hence it is that they have so many why's and wherefores, Why hast thou forsaken me? why go I mourning?
hence it is that they have so many why's and wherefores, Why hast thou forsaken me? why go I mourning?
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Yea, they may not onely seem to have some reason, but in a way of nature, they have reason for their discouragements:
Yea, they may not only seem to have Some reason, but in a Way of nature, they have reason for their discouragements:
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and therefore saith David, When I saw the prosperity of the wicked, I said, I have cleansed my hands in vain, til I went into the house of the Lord.
and Therefore Says David, When I saw the Prosperity of the wicked, I said, I have cleansed my hands in vain, till I went into the house of the Lord.
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So that, so long as he was in the house of nature, and natural reason, he did see reason for his discouragement.
So that, so long as he was in the house of nature, and natural reason, he did see reason for his discouragement.
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Yea, not only so, but take things asunder, and consider things by pieces, one from another, abstracting the means from the end,
Yea, not only so, but take things asunder, and Consider things by Pieces, one from Another, abstracting the means from the end,
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and so the Saints may have a true and real reason for their discouragements, for every affliction is Grievous.
and so the Saints may have a true and real reason for their discouragements, for every affliction is Grievous.
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If the husbandman look only upon the breaking up of his ground, without respect to the harvest, he may wel be discouraged,
If the husbandman look only upon the breaking up of his ground, without respect to the harvest, he may well be discouraged,
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but take both together, and so he wil not:
but take both together, and so he will not:
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thus if the Saints consider their breakings apart from their harvest, they may see cause for their discouragements:
thus if the Saints Consider their breakings apart from their harvest, they may see cause for their discouragements:
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but if they do consider their breaking up, and their harvest together, the means and the end together, I say take altogether,
but if they do Consider their breaking up, and their harvest together, the means and the end together, I say take altogether,
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and then, whatever their condition be, they have no reason to be cast down, or be disquieted.
and then, whatever their condition be, they have no reason to be cast down, or be disquieted.
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What is there in or for the Saints, that may be a sufficient bulwark against al discouragements? What is there in or for the Saints, that may be a sufficient bulwark against all discouragements?
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A Godly, Gracious man, hath propriety and interest in God himself.
A Godly, Gracious man, hath propriety and Interest in God himself.
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Some special men and women there are in the world, whom the great God of heaven and earth doth make over himself unto,
some special men and women there Are in the world, whom the great God of heaven and earth does make over himself unto,
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and they that have him for their God and portion, have no reason to be disquieted whatever their condition be:
and they that have him for their God and portion, have no reason to be disquieted whatever their condition be:
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thus it is with the Saints, and therefore the Psalmist doth not barely say, that he would rejoyce,
thus it is with the Saints, and Therefore the Psalmist does not barely say, that he would rejoice,
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but that God was his exceeding joy: Psal. 43. Satan may darken this light and joy for a time,
but that God was his exceeding joy: Psalm 43. Satan may darken this Light and joy for a time,
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but he can never put it out, al the Saints and people of God are possest of this.
but he can never put it out, all the Saints and people of God Are possessed of this.
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It's written of Antoninus the Emperor, one of the persecutors in the Primitive times, that being environed, It's written of Antoninus the Emperor, one of the persecutors in the Primitive times, that being environed,
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and compassed about by his enemies, (whereby he and al his army in the field were like to be lost for water) he commanded the Christians of his army to pray for rain;
and compassed about by his enemies, (whereby he and all his army in the field were like to be lost for water) he commanded the Christians of his army to pray for rain;
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Whereby present relief came to him, his army was preserved, and his enemies destroyed;
Whereby present relief Come to him, his army was preserved, and his enemies destroyed;
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wherupon he wrote a letter to the Roman Senate in favor of the Christians, and gave this commendation of them in it, that they were a people which were, Deo contenti, content with God, quem circumferunt secum in pectore, whom they did alwaies carry about with them in their bosom:
whereupon he wrote a Letter to the Roman Senate in favour of the Christians, and gave this commendation of them in it, that they were a people which were, God contenti, content with God, Whom circumferunt secum in pectore, whom they did always carry about with them in their bosom:
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yea saith he, in that same letter, It is very credible, that although we think them wicked men, Deum pro munimento habere in conscientia, that they have God in their conscience for their bulwark.
yea Says he, in that same Letter, It is very credible, that although we think them wicked men, God Pro munimento habere in conscientia, that they have God in their conscience for their bulwark.
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Thus a Heathen, thus an Enemy, thus he who was once a Persecutor confest, and shal not we say as much?
Thus a Heathen, thus an Enemy, thus he who was once a Persecutor confessed, and shall not we say as much?
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O! but say some, tolle meum et tolle Deum, take away that word My, and take away the comfort of that word God; no God to me unless he be my God,
OH! but say Some, Take meum et Take God, take away that word My, and take away the Comfort of that word God; no God to me unless he be my God,
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and there are many of Gods people that cannot say, God is my God, for they do want Assurance;
and there Are many of God's people that cannot say, God is my God, for they do want Assurance;
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and therefore how can they have comfort in this?
and Therefore how can they have Comfort in this?
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Yes, If my very resting on God doth make him mine, I may have comfort in him too,
Yes, If my very resting on God does make him mine, I may have Comfort in him too,
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now the Saints and people of God may alwaies, and do rest on God, and though Satan saith by way of temptation, you have not beleeved, you have not rested on God,
now the Saints and people of God may always, and do rest on God, and though Satan Says by Way of temptation, you have not believed, you have not rested on God,
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yet they may say, O! but now I do rest on God, and so may alwaies have comfort in their propriety and interest in God.
yet they may say, OH! but now I do rest on God, and so may always have Comfort in their propriety and Interest in God.
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God doth alwaies know them, and their conditions.
God does always know them, and their conditions.
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I know thy works, and thy tribulation, and thy poverty, saith Christ to the Church of Smyrna: and this Christ speaks as a releeving comfort to that Church in a sad condition; I know thy works, and thy tribulation, and thy poverty, Says christ to the Church of Smyrna: and this christ speaks as a relieving Comfort to that Church in a sad condition;
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for saith Christ, Satan shal cast some of you into prison ten daies. Yet be of good comfort Smyrna; I know thee and thy tribulation, and poverty;
for Says christ, Satan shall cast Some of you into prison ten days. Yet be of good Comfort Smyrna; I know thee and thy tribulation, and poverty;
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whatever thy condition be, I do know thee in it:
whatever thy condition be, I do know thee in it:
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and it seems this is a general cordial, for its given unto al the Churches, I know thy works, O Ephesus, Smyrna, Pergamus, Thyatira, Sardis, and Phyladelphia:
and it seems this is a general cordial, for its given unto all the Churches, I know thy works, Oh Ephesus, Smyrna, Pergamos, Thyatira, Sardis, and Philadelphia:
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it is spoken as a terror indeed to Laodicea, for that which is most comfortable to the good, is most terrible to the wicked,
it is spoken as a terror indeed to Laodicea, for that which is most comfortable to the good, is most terrible to the wicked,
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as the presence of God, the omniscience of God &c. But to the Godly this is a great comfort;
as the presence of God, the omniscience of God etc. But to the Godly this is a great Comfort;
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whatever my condition be, yet God my Father knows it, and doth know me in it.
whatever my condition be, yet God my Father knows it, and does know me in it.
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God would not have his people be discouraged, and if God their Father, and Jesus Christ their Savior would not have them discouraged,
God would not have his people be discouraged, and if God their Father, and jesus christ their Saviour would not have them discouraged,
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then there is no true reason for their discouragements:
then there is no true reason for their discouragements:
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now God and Christ would not have his people to be cast down, or disquieted, whatever their condition be.
now God and christ would not have his people to be cast down, or disquieted, whatever their condition be.
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John. 14. vers. 1. Let not your heart be troubled, saith our Savior to his disciples.John. 14. vers. 1. Let not your heart be troubled, Says our Saviour to his Disciples.
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As if he should say, I am now to dy, to leave you al, to go to my Father;
As if he should say, I am now to die, to leave you all, to go to my Father;
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and when I am gone, you wil meet with many troubles, but I would not have you discouraged, Let not your heart be troubled,
and when I am gone, you will meet with many Troubles, but I would not have you discouraged, Let not your heart be troubled,
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But now if thou dyest, we shal then lose thy presence, and what greater trouble or affliction can there be,
But now if thou Dies, we shall then loose thy presence, and what greater trouble or affliction can there be,
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than the loss of thy presence? Wel (saith Christ) yet I would not have you troubled at heart, Let not your heart be troubled.
than the loss of thy presence? Well (Says christ) yet I would not have you troubled At heart, Let not your heart be troubled.
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But if we lose thee, O Lord, we shal lose al the ordinances, and those many sweet opportunities of receiving good for our souls which we have injoyed by thy presence.
But if we loose thee, Oh Lord, we shall loose all the ordinances, and those many sweet opportunities of receiving good for our Souls which we have enjoyed by thy presence.
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Be it so, saith our savior, yet I would not have you troubled at the heart, Let not your heart be troubled.
Be it so, Says our Saviour, yet I would not have you troubled At the heart, Let not your heart be troubled.
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But Lord, if we lose thee, we shal be as sheep scattered, some wil deny thee, al wil forsake thee,
But Lord, if we loose thee, we shall be as sheep scattered, Some will deny thee, all will forsake thee,
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and had no pillow but an hard stone to ly upon, then doth Christ thus appear to him,
and had no pillow but an hard stone to lie upon, then does christ thus appear to him,
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and when the shepherd is smitten, we as sheep shal be al disperst, and fal into sad temptations, afflictions and desertions.
and when the shepherd is smitten, we as sheep shall be all dispersed, and fall into sad temptations, afflictions and desertions.
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Wel, saith he, however it be, yet I would not have you troubled at the heart, let not your heart be troubled however, this is Christs mind, wil, and pleasure concerning his disciples.
Well, Says he, however it be, yet I would not have you troubled At the heart, let not your heart be troubled however, this is Christ mind, will, and pleasure Concerning his Disciples.
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And if you say, how may it appear that God the father would have his people to be of the same mind and disposition never to be discouraged?
And if you say, how may it appear that God the father would have his people to be of the same mind and disposition never to be discouraged?
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It appears plainly, because God hath provided promises of comfort, succour, and relief, sutable to al conditions:
It appears plainly, Because God hath provided promises of Comfort, succour, and relief, suitable to all conditions:
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I dare boldly challenge al men, to shew me any one condition, which God hath not provided a promise of comfort, mercy, and succor sutable unto it.
I Dare boldly challenge all men, to show me any one condition, which God hath not provided a promise of Comfort, mercy, and succour suitable unto it.
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Yea, and if you look upon the promises, and mark them wel, you shal find they are so laid, worded,
Yea, and if you look upon the promises, and mark them well, you shall find they Are so laid, worded,
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and moulded, as that al discourag••g objections may be fully answered, and taken off as the rise.
and moulded, as that all discourag••g objections may be Fully answered, and taken off as the rise.
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For example, suppose the Church of God be under perse ution of enemies, Isa. 54.17. No weapon that is formed a•• •i •h•e shal prosper.
For Exampl, suppose the Church of God be under pierce ution of enemies, Isaiah 54.17. No weapon that is formed a•• •i •h•e shall prosper.
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But you wil say, our enemies, O Lord, are •any, they rise up against us, and gather into bodies, and con••••rate against thy servants.
But you will say, our enemies, Oh Lord, Are •any, they rise up against us, and gather into bodies, and con••••rate against thy Servants.
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vers. 15. he takes off that thus, b•••d they shal surely rather together, but not by me, whosoever shal ga•her together against thee shal fal for thy sake.
vers. 15. he Takes off that thus, b•••d they shall surely rather together, but not by me, whosoever shall ga•her together against thee shall fall for thy sake.
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But, O Lord, they have go ten instruments of death, and the whol power o• the Militia and Ammunition into their hands.
But, Oh Lord, they have go ten Instruments of death, and the Whole power o• the Militia and Ammunition into their hands.
p-acp, uh n1, pns32 vhb vvi crd n2 pp-f n1, cc dt j-jn n1 n1 dt n1 cc n1 p-acp po32 n2.
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Be it so, saith the Lord, vers. 16. Behold I have created the Smith that bloweth the coles in the fire,
Be it so, Says the Lord, vers. 16. Behold I have created the Smith that blows the coals in the fire,
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and tha• bringeth forth an instrument for his work, and I have created the waster to destroy:
and tha• brings forth an Instrument for his work, and I have created the waster to destroy:
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no weapon that is formed against thee shal prosper. no weapon that is formed against thee shall prosper.
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But, O Lord, they have got authority on their side, and they rise against us in judgment:
But, Oh Lord, they have god Authority on their side, and they rise against us in judgement:
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Mark then what follows, vers. 17. And every tongue that shal rise against thee in judgment, thou shalt condemn.
Mark then what follows, vers. 17. And every tongue that shall rise against thee in judgement, thou shalt condemn.
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But this is a promise made unto the Jewish Church only, and not to us.
But this is a promise made unto the Jewish Church only, and not to us.
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Not so, this is the heritage of the servants of the Lord, vers. 17. So that if you be the Servants of the Lord, this promise tels you it is made to you.
Not so, this is the heritage of the Servants of the Lord, vers. 17. So that if you be the Servants of the Lord, this promise tells you it is made to you.
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But we are in an unbeleeving condition, and are not able to lay hold on this promise.
But we Are in an unbelieving condition, and Are not able to lay hold on this promise.
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Wel, but saith this promise, this is the heritage or the servants of the Lord:
Well, but Says this promise, this is the heritage or the Servants of the Lord:
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Children shal have their inheritance, though for the present they are not able to sue for it, it falls up•n them in course.
Children shall have their inheritance, though for the present they Are not able to sue for it, it falls up•n them in course.
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O! but we may sin against the Lord, & cut our selves off from this promise,
OH! but we may sin against the Lord, & Cut our selves off from this promise,
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& this inheritance, Mark then what follows, and their righteousness is of me, saith the Lord, not only this promise is of me,
& this inheritance, Mark then what follows, and their righteousness is of me, Says the Lord, not only this promise is of me,
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but the righteousness, whereby they shal beleeve, and lay hold on it, and walk under it, is of me, saith the Lord.
but the righteousness, whereby they shall believe, and lay hold on it, and walk under it, is of me, Says the Lord.
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O! how Graciously is this promise laid, whereby al unbeleeving objections may be taken off:
OH! how Graciously is this promise laid, whereby all unbelieving objections may be taken off:
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so it is in al the promises, do but observe and mark them, they are so moulded, ordered, worded,
so it is in all the promises, do but observe and mark them, they Are so moulded, ordered, worded,
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as that every word of the promise doth hold forth a distinct answer unto your objections.
as that every word of the promise does hold forth a distinct answer unto your objections.
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Now if God have so laid his promises, that al unbeleeving objections may be taken off as they rise, what doth this argue,
Now if God have so laid his promises, that all unbelieving objections may be taken off as they rise, what does this argue,
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but that God our Father would not have his people discouraged, whatever their condition be? therfore they have no reason for it.
but that God our Father would not have his people discouraged, whatever their condition be? Therefore they have no reason for it.
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There is no matter of discouragement, which the Saints do, or can meet withal, but there is a greater incouragement bound up therewith, or comes along with it:
There is no matter of discouragement, which the Saints do, or can meet withal, but there is a greater encouragement bound up therewith, or comes along with it:
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God doth never more Graciously appear to his people, than when there is the greatest matter for their discouragement.
God does never more Graciously appear to his people, than when there is the greatest matter for their discouragement.
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John lay some years in the bosom of Jesus Christ, whilst Christ lived, but, then he had not the revelation given him;John lay Some Years in the bosom of jesus christ, while christ lived, but, then he had not the Revelation given him;
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Christ dies, John is afflicted, persecuted, driven into the Isle of Patmos, there an exile,
christ die, John is afflicted, persecuted, driven into the Isle of Patmos, there an exile,
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and there Christ appears to him, and gives him that blessed book of comfort, the book of the revelation.
and there christ appears to him, and gives him that blessed book of Comfort, the book of the Revelation.
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We read of Jacob, that at one time especially he did so see the Lord, that he called the name of the place, Peniel, for I have seen the Lord, saith he,
We read of Jacob, that At one time especially he did so see the Lord, that he called the name of the place, Peniel, for I have seen the Lord, Says he,
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and when was that? but when Churlish Laban, was on one side of him,
and when was that? but when Churlish Laban, was on one side of him,
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and his rough brother Esau, coming out against him in an hostile way on the other side.
and his rough brother Esau, coming out against him in an hostile Way on the other side.
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Once he had a vision of a Ladder, the top whereof was in heaven, and the foot on earth, Angels ascending and descending upon it;
Once he had a vision of a Ladder, the top whereof was in heaven, and the foot on earth, Angels ascending and descending upon it;
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which in John, 1. Chap. Christ interprets to be himself.
which in John, 1. Chap. christ interprets to be himself.
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You shal see the Angels ascending and descending upon the Son of man, but when had he this vision? not al the while he was in his Fathers house, bu• when he was fain to fly from the anger of his brother, lay in the open field in the night,You shall see the Angels ascending and descending upon the Son of man, but when had he this vision? not all the while he was in his Father's house, bu• when he was fain to fly from the anger of his brother, lay in the open field in the night,
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And when was it that Mr. Robert Glover was so filled with heavenly joyes, that he cryed out, he is come, he is come? ye read of him in the book of Martyrs, that for five years together, he was worn out & consumed with fears and troubles;
And when was it that Mr. Robert Glover was so filled with heavenly Joys, that he cried out, he is come, he is come? you read of him in the book of Martyrs, that for five Years together, he was worn out & consumed with fears and Troubles;
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he could neither eat nor sleep, he was so afflicted in his soul upon the apprehension of some backsliding, he thought he must needs be thrown down to hell when he died,
he could neither eat nor sleep, he was so afflicted in his soul upon the apprehension of Some backsliding, he Thought he must needs be thrown down to hell when he died,
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yea he thought (saith the story of him) that he could not more despair in hell,
yea he Thought (Says the story of him) that he could not more despair in hell,
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yet after this long time of wrastling with this Temptation, it pleased God to come in with comforts:
yet After this long time of wrestling with this Temptation, it pleased God to come in with comforts:
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But I say, when was this? why;
But I say, when was this? why;
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then especially, when he came within sight of the stake, then he cryed out with clapping of his hands, he is come, he is come.
then especially, when he Come within sighed of the stake, then he cried out with clapping of his hands, he is come, he is come.
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Thus doth God (with whom are reserves of mercies) reserve his sweetest consolations,
Thus does God (with whom Are reserves of Mercies) reserve his Sweetest consolations,
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for the time of our sowrest afflictions, and doth temper the one with the other in most fit proportion.
for the time of our sourest afflictions, and does temper the one with the other in most fit proportion.
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Yea, the Lord doth not onely give forth encouragement in time of discouragement, and proportion his encouragements unto our discouragements,
Yea, the Lord does not only give forth encouragement in time of discouragement, and proportion his encouragements unto our discouragements,
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but he doth make your discouragements, occasional rises and bottoms, unto your incouragements and comforts.
but he does make your discouragements, occasional rises and bottoms, unto your encouragements and comforts.
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The Lord caused a deep sleep to come upon Adam, and then he took a Rib from his side, wherewith he made a help for him;
The Lord caused a deep sleep to come upon Adam, and then he took a Rib from his side, wherewith he made a help for him;
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so doth God cause a deep sleep to come upon you in your discouragements, out of which he taks a Rib,
so does God cause a deep sleep to come upon you in your discouragements, out of which he Takes a Rib,
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and •uilds up a help for you, making the discouragements of the Saints, to contribute to their very incouragements. Hosea. 2.14.
and •uilds up a help for you, making the discouragements of the Saints, to contribute to their very encouragements. Hosea. 2.14.
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Behold, saith the Lord, I wil allure her (that is the Church his people) and bring her into the wilderness, Behold, Says the Lord, I will allure her (that is the Church his people) and bring her into the Wilderness,
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and speak comfortably to her, and I wil give her her vineyards from thence, and the valley of Achor for a door of hope. and speak comfortably to her, and I will give her her vineyards from thence, and the valley of Achor for a door of hope.
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But a wildernessed condition is a lost condition, and what comfort can one have in a lost condition? True saith God, ye cannot in,
But a wildernessed condition is a lost condition, and what Comfort can one have in a lost condition? True Says God, you cannot in,
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and by your selves, but there I wil speak friendly and comfortably to her, and of al the times that I chuse to preach Gospel to a poor soul, I chuse to do it in a wildernessed and lost condition.
and by your selves, but there I will speak friendly and comfortably to her, and of all the times that I choose to preach Gospel to a poor soul, I choose to do it in a wildernessed and lost condition.
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But though the Lord do speak comfortably to us, if we be in a wilderness, a dry & barren place where no food,
But though the Lord do speak comfortably to us, if we be in a Wilderness, a dry & barren place where no food,
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nor comfort is, how can we be but discouraged? Nay (saith the Lord) but I wil give her her vinyards from thence:
nor Comfort is, how can we be but discouraged? Nay (Says the Lord) but I will give her her vineyards from thence:
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But if we sin & murmur in the wilderness as the Israelites did, the Lord wil cut us off as he did them,
But if we sin & murmur in the Wilderness as the Israelites did, the Lord will Cut us off as he did them,
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& a wilderness is a place of trouble, wherein we are apt to murmur, & be discouraged:
& a Wilderness is a place of trouble, wherein we Are apt to murmur, & be discouraged:
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Nay (saith the Lord) but I wil give her her vinyards from thence, and the vally of Achor for a door of hope.
Nay (Says the Lord) but I will give her her vineyards from thence, and the valley of Achor for a door of hope.
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The valley of Achor, was the valley of Perturbation, trouble, and of great discouragement, when the men of Israel sled,
The valley of Achor, was the valley of Perturbation, trouble, and of great discouragement, when the men of Israel sled,
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and fel before the men of Ai, for the sin of Achan, Joshua, 7. vers. the last;
and fell before the men of Ai, for the since of achan, joshua, 7. vers. the last;
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yet it was an in-let to the Land of Canaan, to the Land of rest.
yet it was an inlet to the Land of Canaan, to the Land of rest.
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Now saith the Lord, look as it was with them, though the Valley of Achor was a Valley of Trouble and Perturbation,
Now Says the Lord, look as it was with them, though the Valley of Achor was a Valley of Trouble and Perturbation,
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yet it was the door by which the Israelites came into the Land of Rest:
yet it was the door by which the Israelites Come into the Land of Rest:
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So shall it be with you, I will make your Troubles and Discouragements, the very door of your Hope;
So shall it be with you, I will make your Troubles and Discouragements, the very door of your Hope;
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the Valley of your Discouragements shall be the door, and an in-let unto all your Rest and Comfort.
the Valley of your Discouragements shall be the door, and an inlet unto all your Rest and Comfort.
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God takes the same way with the Members, as he went with the Head;
God Takes the same Way with the Members, as he went with the Head;
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3595
Christs Cross an in-let of Glory, his suffering time was the Valley of Achor to his Disciples,
Christ Cross an inlet of Glory, his suffering time was the Valley of Achor to his Disciples,
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and was it not a door of Hope unto them, and unto all the Saints? This is Gods way; Discouragements bring Encouragements;
and was it not a door of Hope unto them, and unto all the Saints? This is God's Way; Discouragements bring Encouragements;
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3597
and the more Discouragements the Saints have, the more Encouragements they shall have;
and the more Discouragements the Saints have, the more Encouragements they shall have;
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3598
yea, their Discouragements shall contribute to their Encouragements, and be a door of Hope to them,
yea, their Discouragements shall contribute to their Encouragements, and be a door of Hope to them,
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3599
Now if the Valley of Achor shall by Promise be a door of Hope, why should we be discouraged whatsoever the Valley of Achor be, whatever our condition be?
Now if the Valley of Achor shall by Promise be a door of Hope, why should we be discouraged whatsoever the Valley of Achor be, whatever our condition be?
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3600
A praying man can never be very miserable whatever his condition be, for he hath the Ear of God;
A praying man can never be very miserable whatever his condition be, for he hath the Ear of God;
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3601
the Spirit within to indite, a friend in Heaven to present, and God himself to receive his desires as a Father;
the Spirit within to indite, a friend in Heaven to present, and God himself to receive his Desires as a Father;
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3602
'tis a mercy to pray, though I never have the mercy prayed for; thereby God doth come down to us, and we go up to God.
it's a mercy to pray, though I never have the mercy prayed for; thereby God does come down to us, and we go up to God.
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3603
It is the souls Converse with God on Earth, and a great ease to a burdened, troubled Spirit;
It is the Souls Converse with God on Earth, and a great ease to a burdened, troubled Spirit;
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3604
for thereby he may go and empty all his heart into the bosom of his best friend.
for thereby he may go and empty all his heart into the bosom of his best friend.
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3605
Now every godly, gracious man, is a praying man, more or less he prayeth;
Now every godly, gracious man, is a praying man, more or less he Prayeth;
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4613
Why art thou cast down, O my Soul? and why art thou disquieted within me? &c.
Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc.
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3606
It's spoken as an Argument of Pauls •onver•ion, Behold he prayeth; as Speech is common unto all men, so Prayer unto all Christians;
It's spoken as an Argument of Paul's •onver•ion, Behold he Prayeth; as Speech is Common unto all men, so Prayer unto all Christians;
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3607
God hath none of his Children born dumb;
God hath none of his Children born dumb;
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3608
as soon as one of your children is born, it cries, and it sucks, and it •l•eps:
as soon as one of your children is born, it cries, and it sucks, and it •l•eps:
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3609
So with every man that is born of God, as soo• •s •e is both, he cries unto God in Prayer, he sucks the breast of •he Promi e,
So with every man that is born of God, as soo• •s •e is both, he cries unto God in Prayer, he sucks the breast of •he Promi e,
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3610
and he sleeps in the bosom of God by Divine Contentment•, bei•g dead unto all the world;
and he sleeps in the bosom of God by Divine Contentment•, bei•g dead unto all the world;
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3611
it may be he cannot pray as 〈 ◊ 〉 would, but though he cannot pray as he would, not hear as h• ••uld,
it may be he cannot pray as 〈 ◊ 〉 would, but though he cannot pray as he would, not hear as h• ••uld,
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3612
nor perform any duty as he would, yet he prayeth, it may be said of him, behold he prayeth;
nor perform any duty as he would, yet he Prayeth, it may be said of him, behold he Prayeth;
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3613
turn him where you will, and behold he prayeth; sick, yet behold he prayeth; temp•ed, yet behold he prayeth;
turn him where you will, and behold he Prayeth; sick, yet behold he Prayeth; temp•ed, yet behold he Prayeth;
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3614
at home, or abroad, yet behold he prayet•: and can he be miserable while he prayeth? Surely no:
At home, or abroad, yet behold he prayet•: and can he be miserable while he Prayeth? Surely not:
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3615
why then should he be discouraged whatever his condition be? If the matter of the Saints discouragements, be but a cloud that wil blow over,
why then should he be discouraged whatever his condition be? If the matter of the Saints discouragements, be but a cloud that will blow over,
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3616
and melt away, then no reason for their Discouragements, whatsoever their condition be. Now thus it is with the People of God, though they be in a dark,
and melt away, then no reason for their Discouragements, whatsoever their condition be. Now thus it is with the People of God, though they be in a dark,
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3617
and very dark condition, yet their darkness is but the darkness o• a cloud, and as he said, Nichecula est, cito transibit;
and very dark condition, yet their darkness is but the darkness o• a cloud, and as he said, Nichecula est, Quick transibit;
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3618
it is but a cloud, it wil soon over: So may they say concerning every matter of their discouragement;
it is but a cloud, it will soon over: So may they say Concerning every matter of their discouragement;
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3619
it is dark indeed, but this darkness will over;
it is dark indeed, but this darkness will over;
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3620
there is a storm comes down upon us, but we shall see Land again, the Shore again, it is but a cloud, but a cloud:
there is a storm comes down upon us, but we shall see Land again, the Shore again, it is but a cloud, but a cloud:
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3621
And upon this account, David comforted his own heart here, and checkt his soul for his immoderate dejection, Why a•t thou cast down? &c. Hope in God, For I shall yet praise him;
And upon this account, David comforted his own heart Here, and checked his soul for his immoderate dejection, Why a•t thou cast down? etc. Hope in God, For I shall yet praise him;
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3622
I shal be delivered, this cloud will ove•, it will not last, it is but the darkness of a cloud.
I shall be Delivered, this cloud will ove•, it will not last, it is but the darkness of a cloud.
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3623
But how shall it appear that it is •ut a cloud, and the darkness of a cloud? I think it is night, But how shall it appear that it is •ut a cloud, and the darkness of a cloud? I think it is night,
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3624
and dark night with my soul, yea, such a night as shall never know morning ▪ indeed if I did know that the matter of my discouragement were but a cloudy darkness, then I would conclude and say, there is no reason for this discouragement:
and dark night with my soul, yea, such a night as shall never know morning ▪ indeed if I did know that the matter of my discouragement were but a cloudy darkness, then I would conclude and say, there is no reason for this discouragement:
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3625
but how shall I know whether this darkness be the darkness of a cloud, or of the night? but how shall I know whither this darkness be the darkness of a cloud, or of the night?
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3626
First, If the darkness be such as comes immediately after the rising and shining forth of the Promise,
First, If the darkness be such as comes immediately After the rising and shining forth of the Promise,
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3627
then it is but the darkness of a cloud, not of the night;
then it is but the darkness of a cloud, not of the night;
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3628
the Sun doth not rise to set immediately, and therefore if darkness comes immediately after Sun-rising, it is certainly the darkness of an Eclipse,
the Sun does not rise to Set immediately, and Therefore if darkness comes immediately After Sunrising, it is Certainly the darkness of an Eclipse,
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3629
or of a Cloud, not of the night.
or of a Cloud, not of the night.
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3630
There was a fair Promise rose and shined upon Joseph, when the Lord said, That his Sheaf should be higher than all the Sheaves of his B••thren;
There was a fair Promise rose and shined upon Joseph, when the Lord said, That his Sheaf should be higher than all the Sheaves of his B••thren;
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yet presently after that there arose a darkness upon him, but i• was the darkness of a cloud,
yet presently After that there arose a darkness upon him, but i• was the darkness of a cloud,
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3632
and not of the •igh 〈 ◊ 〉 why so? Because he had a Promise first, which did sh•• 〈 ◊ 〉 ••m.
and not of the •igh 〈 ◊ 〉 why so? Because he had a Promise First, which did sh•• 〈 ◊ 〉 ••m.
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3633
So David had a fair Promise of the Kingdom, wh•• 〈 … 〉 •nointed by Samuel, yet a darkness presently rose upon him;
So David had a fair Promise of the Kingdom, wh•• 〈 … 〉 •nointed by Samuel, yet a darkness presently rose upon him;
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3634
bu• it was the darkness of a cloud only, and not of the 〈 ◊ 〉;
bu• it was the darkness of a cloud only, and not of the 〈 ◊ 〉;
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3635
Why? Because it was such a darkness as arose immediately a•ter he •hinings forth of a Promise.
Why? Because it was such a darkness as arose immediately a•ter he •hinings forth of a Promise.
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And I pray you shew me any •cripture where you find that ever any darkness arose presently a•ter the breaking, shining forth of a Promise, which was more than the darkness of a cloud, which vanished away? Or whe e do you find in all the Scripture, that ever any poor soul came into the dark, immediately after the giving out of a Promise,
And I pray you show me any •cripture where you find that ever any darkness arose presently a•ter the breaking, shining forth of a Promise, which was more than the darkness of a cloud, which vanished away? Or when e do you find in all the Scripture, that ever any poor soul Come into the dark, immediately After the giving out of a Promise,
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3637
but that soul did come to the light again? Now as for the darkness that covers the Saints, it is usually a darkness that comes after the giving,
but that soul did come to the Light again? Now as for the darkness that covers the Saints, it is usually a darkness that comes After the giving,
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and shining out of a Promise;
and shining out of a Promise;
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3639
and therefore that darkness is but the darkness of a cloud, and they may say, a cloud, a cloud, and it will pass away. Secondly:
and Therefore that darkness is but the darkness of a cloud, and they may say, a cloud, a cloud, and it will pass away. Secondly:
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3640
If a man be so in the dark, as yet he can see to work, and dig up pits;
If a man be so in the dark, as yet he can see to work, and dig up pits;
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3641
it argues, that the darkness, is but the darkness of a cloud;
it argues, that the darkness, is but the darkness of a cloud;
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a man cannot see to work artificially in the night, but though there be much darkness by reason of a cloud,
a man cannot see to work artificially in the night, but though there be much darkness by reason of a cloud,
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yet he may see to work, and to dig up pits because it is day.
yet he may see to work, and to dig up pits Because it is day.
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3644
Now in Psalm, 84. the Psalmist faith, at verse 5. Blessed is the man whose strength is in thee,
Now in Psalm, 84. the Psalmist faith, At verse 5. Blessed is the man whose strength is in thee,
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and in whose hearts are the waies of them, who passing through the Valley of Baca, dig up pits, the rain also filleth the pits, they go from strength to strength, till they appear before God in Zion.and in whose hearts Are the ways of them, who passing through the Valley of Baca, dig up pits, the rain also fills the pits, they go from strength to strength, till they appear before God in Zion.
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It is an allu•ion to the practice of the Jews, when some of them went up to Jerusalem, their way lay through the Valley of Baca, which was a very dry Valley, where no houses were, where no Water was for their relief and refreshment;
It is an allu•ion to the practice of the jews, when Some of them went up to Jerusalem, their Way lay through the Valley of Baca, which was a very dry Valley, where no houses were, where no Water was for their relief and refreshment;
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whereupon they digged up pits, and to the rain fell, and they were refreshed, got strength,
whereupon they dug up pits, and to the rain fell, and they were refreshed, god strength,
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and went on to Jerusalem, where they saw the Lord in his Ordinances: So saith the Psalmist, Blessed are they in whose heart the Law of God is.
and went on to Jerusalem, where they saw the Lord in his Ordinances: So Says the Psalmist, Blessed Are they in whose heart the Law of God is.
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There are a Generation of men in the world, that have the Law of God in their hearts,
There Are a Generation of men in the world, that have the Law of God in their hearts,
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though they cannot act and work towards God as they would; these somtimes are in a dry, and barren condition, where no Water or Comfort is;
though they cannot act and work towards God as they would; these sometimes Are in a dry, and barren condition, where no Water or Comfort is;
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yet if in this condition, they dig up pits, go to prayer, wait upon God in Duty,
yet if in this condition, they dig up pits, go to prayer, wait upon God in Duty,
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though they find no Comfort springing up in their Duty for the present, yet in due time, the rain of Gods Blessing will fill those dry pits,
though they find no Comfort springing up in their Duty for the present, yet in due time, the rain of God's Blessing will fill those dry pits,
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and empty duties, whereby their Life shall be like unto a Pool of Water, and they shall go from strength of Grace, to strength of Grace, till they see the Lord.
and empty duties, whereby their Life shall be like unto a Pool of Water, and they shall go from strength of Grace, to strength of Grace, till they see the Lord.
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Know ye therefore, any man that is in this Valley of Baca, where no Water is,
Know you Therefore, any man that is in this Valley of Baca, where no Water is,
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yet if he can find in his heart to dig up pits, to pray, read, hear, meditate, confer,
yet if he can find in his heart to dig up pits, to pray, read, hear, meditate, confer,
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and perform Duties, though those duties be empty of Comfort for the present, yet the rain of Grace and Mercy shall fall upon those Pits,
and perform Duties, though those duties be empty of Comfort for the present, yet the rain of Grace and Mercy shall fallen upon those Pits,
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and he shall go from strength to strength, till he appears before the Lord in Glory.
and he shall go from strength to strength, till he appears before the Lord in Glory.
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Now thus it is with the Saints, though darkness, and a great darkness be upon them,
Now thus it is with the Saints, though darkness, and a great darkness be upon them,
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yet in that dark condition they are still digging up pits, and therefore this darkness is not the darkness of the night,
yet in that dark condition they Are still digging up pits, and Therefore this darkness is not the darkness of the night,
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but the darkness of a cloud, and they may say, this is a cloudy darkness, and it wil over ere long. Thirdly:
but the darkness of a cloud, and they may say, this is a cloudy darkness, and it will over ere long. Thirdly:
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If the darkness which a man is under, be such, as there are some openings of Light withal,
If the darkness which a man is under, be such, as there Are Some openings of Light withal,
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then it is the darkness of a cloud, and not of the night;
then it is the darkness of a cloud, and not of the night;
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though the cloud may cause much darkness, yet ever and anon it opens, and there are some interims of light withal;
though the cloud may cause much darkness, yet ever and anon it Opens, and there Are Some interims of Light withal;
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but the night opens not, there are no interims of light then, Now interims and intermissions of Light, are sure and certain pledges of a greater light which is yet to come.
but the night Opens not, there Are no interims of Light then, Now interims and intermissions of Light, Are sure and certain pledges of a greater Light which is yet to come.
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but if upon Christ himself, upon God himself, ye build upon the Rock, and though the flouds,
but if upon christ himself, upon God himself, you built upon the Rock, and though the floods,
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You know that when David fled from Absolon, he was in a dark condition, for the Text saith, He went, and he wept, and he went bare-foot;
You know that when David fled from Absalom, he was in a dark condition, for the Text Says, He went, and he wept, and he went barefoot;
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his own son persecutes him, drives him from his Throne, a great consederacy was raised against him by wicked men, with the child of his own bowels;
his own son persecutes him, drives him from his Throne, a great confederacy was raised against him by wicked men, with the child of his own bowels;
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here was darkness upon darkness, matter of great discouragement, but it was a cloud, and no more.
Here was darkness upon darkness, matter of great discouragement, but it was a cloud, and no more.
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You wil say, How should David have known that it was but the darkness of a cloud?
You will say, How should David have known that it was but the darkness of a cloud?
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David prayed, The Lord turn the Counsels of Ahithophel into folly; and before David had overcome Absolon, and was restored to his Kingdom, Ahithophel did hang himself:David prayed, The Lord turn the Counsels of Ahithophel into folly; and before David had overcome Absalom, and was restored to his Kingdom, Ahithophel did hang himself:
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David singled out Ahithophel to pray against, and the Lord heard his prayer: that Judgment of Ahithophel was the return of Davids Prayer;David singled out Ahithophel to pray against, and the Lord herd his prayer: that Judgement of Ahithophel was the return of Davids Prayer;
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here the cloud opened, and this Answer of his Prayer in the interim, was a Seal to David of the full deliverance that came afterwards, for God seals divers matters with the same Seal.
Here the cloud opened, and this Answer of his Prayer in the interim, was a Seal to David of the full deliverance that Come afterwards, for God Seals diverse matters with the same Seal.
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So when a man is in the dark by reason of some temptation, affliction, or desertion, which he cannot see the end of;
So when a man is in the dark by reason of Some temptation, affliction, or desertion, which he cannot see the end of;
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if in this interim, before the full deliverance comes, he hath some lesser deliverance, that lesser deliverance in the interim, is a Seal unto him of the future deliverance,
if in this interim, before the full deliverance comes, he hath Some lesser deliverance, that lesser deliverance in the interim, is a Seal unto him of the future deliverance,
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and he may say, here is a pledg of my full deliverance, for here is the opening of the cloud.
and he may say, Here is a pledge of my full deliverance, for Here is the opening of the cloud.
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Now thus it is alwaies with the People of God;
Now thus it is always with the People of God;
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they never are in any affliction, temptation, or desertion, but before their great deliverance comes, they have some special Providence, some reviving in the midst of their trouble, some interim of light, some openings of the cloud;
they never Are in any affliction, temptation, or desertion, but before their great deliverance comes, they have Some special Providence, Some reviving in the midst of their trouble, Some interim of Light, Some openings of the cloud;
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and therefore in the midst of all they may say, surely this my darkness, is not the darkness of a night, but of a cloud;
and Therefore in the midst of all they may say, surely this my darkness, is not the darkness of a night, but of a cloud;
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I say, there is no discouragement doth befall the Saints, but the matter thereof is a cloud,
I say, there is no discouragement does befall the Saints, but the matter thereof is a cloud,
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and they may say, it is but a cloud, it will pass over, and therefore why should they be discouraged? Surely there is no reason for their discouragements whatever their condition be.
and they may say, it is but a cloud, it will pass over, and Therefore why should they be discouraged? Surely there is no reason for their discouragements whatever their condition be.
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If these things be so, How heavily doth this Doctrine fall in reproof upon some, I wish I might not say, some of the Servants and People of God:
If these things be so, How heavily does this Doctrine fallen in reproof upon Some, I wish I might not say, Some of the Servants and People of God:
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A godly man hath no true reason for his discouragements whatever his condition is, although it be never so sad;
A godly man hath no true reason for his discouragements whatever his condition is, although it be never so sad;
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and some are alwaies discouraged whatever their condition be, although it be never so good;
and Some Are always discouraged whatever their condition be, although it be never so good;
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whatever falls out, the Saints should not be discouraged, no not at any thing, and yet many are discouraged at every thing, and upon every occasion.
whatever falls out, the Saints should not be discouraged, no not At any thing, and yet many Are discouraged At every thing, and upon every occasion.
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O! what unworthy walking is this, how contrary do you walk to God? And do you know what it is to walk contrary to him? Hath he not said, If you walk contrary to me, I will walk contrary to you?
OH! what unworthy walking is this, how contrary do you walk to God? And do you know what it is to walk contrary to him? Hath he not said, If you walk contrary to me, I will walk contrary to you?
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But I have reason to be discouraged, for I have no sence and feeling of Gods Love. But I have reason to be discouraged, for I have no sense and feeling of God's Love.
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We do not live by feeling but by faith:
We do not live by feeling but by faith:
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it is the Duty of a Christian to begin with Faith, and so to ri•e up to feeling:
it is the Duty of a Christian to begin with Faith, and so to ri•e up to feeling:
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you would begin with feeling, and so come down to faith; but you must begin with faith, and so rise up to feeling.
you would begin with feeling, and so come down to faith; but you must begin with faith, and so rise up to feeling.
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And I pray tell me, Is it not sufficient to be as our Master was? Did not Christ want the sence of Gods Love,
And I pray tell me, Is it not sufficient to be as our Master was? Did not christ want the sense of God's Love,
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when he said, My God, my God, why hast thou forsaken me? Yea, had not Christ the sence of Gods Anger upon him when he did perform the greatest act of Obedience that ever the Sun saw? yet did he then say, I am not the Child of God,
when he said, My God, my God, why hast thou forsaken me? Yea, had not christ the sense of God's Anger upon him when he did perform the greatest act of obedience that ever the Sun saw? yet did he then say, I am not the Child of God,
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because I want the sence of Gods Love, because I am under the sence of Gods Anger? No,
Because I want the sense of God's Love, Because I am under the sense of God's Anger? No,
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but with the same breath that he said he was forsaken, he said, My God, my God;
but with the same breath that he said he was forsaken, he said, My God, my God;
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and at the same time he called God Father, Father forgive them, &c. So may you do;
and At the same time he called God Father, Father forgive them, etc. So may you do;
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though God hath forsaken you, though you want the sence of his Love, yea, and are under the sence of Gods Anger;
though God hath forsaken you, though you want the sense of his Love, yea, and Are under the sense of God's Anger;
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yet at the same time you may say, the Lord is my Father, and you may go to him as your Father:
yet At the same time you may say, the Lord is my Father, and you may go to him as your Father:
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and if ye can say, God is my Father, have ye any reason for your Discouragements? Yet how often are Gods own People discouraged and cast down? O! you that are the Disciples of Christ, labor more and more to follow your Master;
and if you can say, God is my Father, have you any reason for your Discouragements? Yet how often Are God's own People discouraged and cast down? OH! you that Are the Disciples of christ, labour more and more to follow your Master;
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and as David here, so do you often say, Why art thou cast down, O my soul? Secondly:
and as David Here, so do you often say, Why art thou cast down, Oh my soul? Secondly:
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What a mighty, vast difference, is there between a Godly man, and a wicked, upon this account:
What a mighty, vast difference, is there between a Godly man, and a wicked, upon this account:
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A godly, gracious man, hath no reason for his discouragements whatever his Condition be; a wicked man, hath no reason for his encouragement whatever his Condition be.
A godly, gracious man, hath no reason for his discouragements whatever his Condition be; a wicked man, hath no reason for his encouragement whatever his Condition be.
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A gracious man is apt to be much discouraged, but he hath no true reason for it;
A gracious man is apt to be much discouraged, but he hath no true reason for it;
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a wicked man is apt to be much encouraged, but he hath no true reason for it.
a wicked man is apt to be much encouraged, but he hath no true reason for it.
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It's said of the wicked, Psalm 7. God is angry with the wicked every day: whatever the day be, God is angry with them;
It's said of the wicked, Psalm 7. God is angry with the wicked every day: whatever the day be, God is angry with them;
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though it be a day of Fasting and Prayer, yet then is God angry with them;
though it be a day of Fasting and Prayer, yet then is God angry with them;
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though it be a day of Praises, and of Thanksgiving, then is God angry with them;
though it be a day of Praises, and of Thanksgiving, then is God angry with them;
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when he sins most, and when he sins least, God is angry with him, not one day goes over his head,
when he Sins most, and when he Sins least, God is angry with him, not one day Goes over his head,
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but God is angry with him, and one blow or another that Gods Anger reacheth forth to him every day, he doth not alwaies feel those blows,
but God is angry with him, and one blow or Another that God's Anger reaches forth to him every day, he does not always feel those blows,
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but God is smiting of him, and is angry with h••• every day, and therefore whatever his condition be, there is no reason for his encouragement.
but God is smiting of him, and is angry with h••• every day, and Therefore whatever his condition be, there is no reason for his encouragement.
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Suppose a man were in Pri•on, committed for some great Offence, and condemned to die under the di•pleasure of his Prince or State;
Suppose a man were in Pri•on, committed for Some great Offence, and condemned to die under the di•pleasure of his Prince or State;
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and his Servant should come unto him, saying, Sir, Be of good Comfort, your Wife is well at home, you have very sweet children,
and his Servant should come unto him, saying, Sir, Be of good Comfort, your Wife is well At home, you have very sweet children,
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an excellent Crop of Corn, your Neighbors love you deerly, your Sheep and Cattel thrive, and al your Houses are in good repair and order:
an excellent Crop of Corn, your Neighbours love you dearly, your Sheep and Cattle thrive, and all your Houses Are in good repair and order:
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would he not answer that Servant, and say, What's all this, so long as I am condemned to die? Thus it is with every wicked man, he is under the displeasure of the great God, a condemned man,
would he not answer that Servant, and say, What's all this, so long as I am condemned to die? Thus it is with every wicked man, he is under the displeasure of the great God, a condemned man,
vmd pns31 xx vvi d n1, cc vvi, q-crq|vbz d d, av av-j c-acp pns11 vbm vvn pc-acp vvi? av pn31 vbz p-acp d j n1, pns31 vbz p-acp dt n1 pp-f dt j np1, dt j-vvn n1,
(15) sermon (DIV1)
473
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3712
and God is angry with him every day;
and God is angry with him every day;
cc np1 vbz j p-acp pno31 d n1;
(15) sermon (DIV1)
473
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3713
and if his heart were open to be sensible of it, he would say, you tell me of my Friends,
and if his heart were open to be sensible of it, he would say, you tell me of my Friends,
cc cs po31 n1 vbdr j pc-acp vbi j pp-f pn31, pns31 vmd vvi, pn22 vvb pno11 pp-f po11 n2,
(15) sermon (DIV1)
473
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3714
and Goods, and Name, and Trade;
and Goods, and Name, and Trade;
cc n2-j, cc n1, cc n1;
(15) sermon (DIV1)
473
Image 69
3715
but what is al this, so long as I am a condemned person, and God is angry with me every day I rise? but for the present he feeleth not his displeasure, is not sensible of it;
but what is all this, so long as I am a condemned person, and God is angry with me every day I rise? but for the present he feeleth not his displeasure, is not sensible of it;
cc-acp q-crq vbz d d, av av-j c-acp pns11 vbm dt j-vvn n1, cc np1 vbz j p-acp pno11 d n1 pns11 vvb? cc-acp p-acp dt j pns31 vvz xx po31 n1, vbz xx j pp-f pn31;
(15) sermon (DIV1)
473
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3716
yet let him know that there is a day a coming, when he will find the Truth of this matter, no reason for his encouragement whatever his condition be.
yet let him know that there is a day a coming, when he will find the Truth of this matter, no reason for his encouragement whatever his condition be.
av vvb pno31 vvi cst pc-acp vbz dt n1 dt n-vvg, c-crq pns31 vmb vvi dt n1 pp-f d n1, dx n1 p-acp po31 n1 r-crq po31 n1 vbi.
(15) sermon (DIV1)
473
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3717
And as Saul once cryed out, saying, God hath forsaken me, and the Philistins are upon me;
And as Saul once cried out, saying, God hath forsaken me, and the philistines Are upon me;
cc p-acp np1 a-acp vvd av, vvg, np1 vhz vvn pno11, cc dt njp2 vbr p-acp pno11;
(15) sermon (DIV1)
473
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3718
so shal he cry out and say, God hath forsaken my soul, temptations are now upon me, my sins and guilt are upon me, God hath forsaken me,
so shall he cry out and say, God hath forsaken my soul, temptations Are now upon me, my Sins and guilt Are upon me, God hath forsaken me,
av vmb pns31 vvi av cc vvi, np1 vhz vvn po11 n1, n2 vbr av p-acp pno11, po11 n2 cc n1 vbr p-acp pno11, np1 vhz vvn pno11,
(15) sermon (DIV1)
473
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3719
and the Devils are now upon me. But now, as for a godly, gracious man, though his condition be never so sad,
and the Devils Are now upon me. But now, as for a godly, gracious man, though his condition be never so sad,
cc dt n2 vbr av p-acp pno11. p-acp av, c-acp p-acp dt j, j n1, cs po31 n1 vbb av-x av j,
(15) sermon (DIV1)
473
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3720
and his soul never so much cast down, yet he hath no reason to be discouraged, I say, whatever his condition be:
and his soul never so much cast down, yet he hath no reason to be discouraged, I say, whatever his condition be:
cc po31 n1 av-x av av-d vvn a-acp, av pns31 vhz dx n1 pc-acp vbi vvn, pns11 vvb, r-crq po31 n1 vbi:
(15) sermon (DIV1)
473
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3761
and stormes, and winds do rise and beat upon you, yet you shal not lose your comforts,
and storms, and winds do rise and beatrice upon you, yet you shall not loose your comforts,
cc n2, cc n2 vdb vvi cc vvi p-acp pn22, av pn22 vmb xx vvi po22 n2,
(15) sermon (DIV1)
481
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3721
what a glorious condition are the Saints in, who would not be in love with this condition? who would not be in Christ? who would not leave the waies of the wicked? who would not be Godly? O! you that are ungodly labor to become Godly.
what a glorious condition Are the Saints in, who would not be in love with this condition? who would not be in christ? who would not leave the ways of the wicked? who would not be Godly? OH! you that Are ungodly labour to become Godly.
r-crq dt j n1 vbr dt n2 p-acp, r-crq vmd xx vbi p-acp n1 p-acp d n1? q-crq vmd xx vbi p-acp np1? q-crq vmd xx vvi dt n2 pp-f dt j? q-crq vmd xx vbi j? uh pn22 cst vbr j n1 pc-acp vvi j.
(15) sermon (DIV1)
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3722
Thirdly, The exhortation is specially directed to the Saints, and with you I must leave a word of exhortation, Take heed and beware of discouragements, of being cast down, you have no reason for it, much reason against it. Thereby.
Thirdly, The exhortation is specially directed to the Saints, and with you I must leave a word of exhortation, Take heed and beware of discouragements, of being cast down, you have no reason for it, much reason against it. Thereby.
ord, dt n1 vbz av-j vvn p-acp dt n2, cc p-acp pn22 pns11 vmb vvi dt n1 pp-f n1, vvb n1 cc vvi pp-f n2, pp-f vbg vvn a-acp, pn22 vhb dx n1 p-acp pn31, d n1 p-acp pn31. av.
(15) sermon (DIV1)
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3723
You rejoyce the heart of Satan, he claps his hands and laughs to see you cast down,
You rejoice the heart of Satan, he claps his hands and laughs to see you cast down,
pn22 vvb dt n1 pp-f np1, pns31 vvz po31 n2 cc vvz pc-acp vvi pn22 vvd a-acp,
(15) sermon (DIV1)
475
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3724
now, O now (faith he) this man is like to me, I am a despairing spirit,
now, Oh now (faith he) this man is like to me, I am a despairing Spirit,
av, uh av (n1 pns31) d n1 vbz av-j p-acp pno11, pns11 vbm dt j-vvg n1,
(15) sermon (DIV1)
475
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3725
and so is he, I am discouraged and cast down, and so is he, he stands triumphing over you, to see you under these discouragements:
and so is he, I am discouraged and cast down, and so is he, he Stands triumphing over you, to see you under these discouragements:
cc av vbz pns31, pns11 vbm vvn cc vvd a-acp, cc av vbz pns31, pns31 vvz vvg p-acp pn22, pc-acp vvi pn22 p-acp d n2:
(15) sermon (DIV1)
475
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3726
when you are sad, he is glad.
when you Are sad, he is glad.
c-crq pn22 vbr j, pns31 vbz j.
(15) sermon (DIV1)
475
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3727
And as you rejoyce the heart of Satan, so you grieve the heart of God, one friend is grieved at the grief, sorrow,
And as you rejoice the heart of Satan, so you grieve the heart of God, one friend is grieved At the grief, sorrow,
cc c-acp pn22 vvb dt n1 pp-f np1, av pn22 vvb dt n1 pp-f np1, crd n1 vbz vvn p-acp dt n1, n1,
(15) sermon (DIV1)
476
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3728
and discouragement of another, and the more real friendship, the greater is the affliction and trouble of the one,
and discouragement of Another, and the more real friendship, the greater is the affliction and trouble of the one,
cc n1 pp-f n-jn, cc dt av-dc j n1, dt jc vbz dt n1 cc n1 pp-f dt crd,
(15) sermon (DIV1)
476
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3729
if the other be grieved, now God is the friend of the faithful, Abraham the friend of God, actively, passively:
if the other be grieved, now God is the friend of the faithful, Abraham the friend of God, actively, passively:
cs dt j-jn vbi vvn, av np1 vbz dt n1 pp-f dt j, np1 dt n1 pp-f np1, av-j, av-j:
(15) sermon (DIV1)
476
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3730
God was a friend to him, and he a friend to God; So with al beleevers;
God was a friend to him, and he a friend to God; So with all believers;
np1 vbds dt n1 p-acp pno31, cc pns31 dt n1 p-acp np1; av p-acp d n2;
(15) sermon (DIV1)
476
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3731
Christ is their friend, Hence-forth cal I you no more Servants, but friends, saith Christ;
christ is their friend, Henceforth call I you no more Servants, but Friends, Says christ;
np1 vbz po32 n1, av vvb pns11 pn22 dx dc n2, cc-acp n2, vvz np1;
(15) sermon (DIV1)
476
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3732
and the Holy Ghost is their friend, for it is the Spirit that comes and dwels in them, and manifests himself to them:
and the Holy Ghost is their friend, for it is the Spirit that comes and dwells in them, and manifests himself to them:
cc dt j n1 vbz po32 n1, c-acp pn31 vbz dt n1 cst vvz cc vvz p-acp pno32, cc vvz px31 p-acp pno32:
(15) sermon (DIV1)
476
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3733
and we are said to grieve the spirit.
and we Are said to grieve the Spirit.
cc pns12 vbr vvn pc-acp vvi dt n1.
(15) sermon (DIV1)
476
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3734
As God is the worst enemy, so he is the best friend, the truest friend, the most real friend in al the world,
As God is the worst enemy, so he is the best friend, the Truest friend, the most real friend in all the world,
p-acp np1 vbz dt js n1, av pns31 vbz dt js n1, dt js n1, dt av-ds j n1 p-acp d dt n1,
(15) sermon (DIV1)
476
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3735
therefore when you are cast down and discouraged, ye grieve him, you grieve the Father, you grieve the Son, you grieve the Spirit,
Therefore when you Are cast down and discouraged, you grieve him, you grieve the Father, you grieve the Son, you grieve the Spirit,
av c-crq pn22 vbr vvn a-acp cc vvn, pn22 vvb pno31, pn22 vvb dt n1, pn22 vvb dt n1, pn22 vvb dt n1,
(15) sermon (DIV1)
476
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3736
and do you know what you do when you grieve the Lord? is it nothing to grieve such a friend?
and do you know what you do when you grieve the Lord? is it nothing to grieve such a friend?
cc vdb pn22 vvb r-crq pn22 vdb c-crq pn22 vvb dt n1? vbz pn31 pix p-acp vvi d dt n1?
(15) sermon (DIV1)
476
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3737
Thereby you do in some measure, yea, in a great measure, make void and frustrate the end of Christs coming, who came not onely to free us from hell,
Thereby you do in Some measure, yea, in a great measure, make void and frustrate the end of Christ coming, who Come not only to free us from hell,
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(15) sermon (DIV1)
477
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3738
but from our present fears, That being delivered out of the hands of our enemies, we might serve him without fear.
but from our present fears, That being Delivered out of the hands of our enemies, we might serve him without Fear.
cc-acp p-acp po12 j n2, cst vbg vvn av pp-f dt n2 pp-f po12 n2, pns12 vmd vvi pno31 p-acp n1.
(15) sermon (DIV1)
477
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3739
Luke, 1. And wil you then go drooping, discouraged, bowed down under your fears al your dayes?
Lycia, 1. And will you then go drooping, discouraged, bowed down under your fears all your days?
av, crd cc vmb pn22 av vvi vvg, vvn, vvd a-acp p-acp po22 n2 d po22 n2?
(15) sermon (DIV1)
477
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3740
Thereby you unfit your selves for the service of Christ, the Passover of old was not to be eaten with any old leaven, the old leaven was to be purged our,
Thereby you unfit your selves for the service of christ, the Passover of old was not to be eaten with any old leaven, the old leaven was to be purged our,
av pn22 j po22 n2 p-acp dt n1 pp-f np1, dt np1 pp-f n1 vbds xx pc-acp vbi vvn p-acp d j n1, dt j n1 vbds pc-acp vbi vvn po12,
(15) sermon (DIV1)
478
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3742
Now saith the Apostle, Christ our passover is Sacrificed for us, therefore let us keep the feast, that is, the Gospel feast, not with old leaven, and wil no bread down with you,
Now Says the Apostle, christ our passover is Sacrificed for us, Therefore let us keep the feast, that is, the Gospel feast, not with old leaven, and will no bred down with you,
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(15) sermon (DIV1)
478
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3743
but leavened bread? sowr bread? the bread of mourning? wil you thus keep your passover, your christian feast? some of you have been doubting, fearing, trembling; cast down, discouraged many years;
but leavened bred? sour bred? the bred of mourning? will you thus keep your passover, your christian feast? Some of you have been doubting, fearing, trembling; cast down, discouraged many Years;
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(15) sermon (DIV1)
478
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3744
and is it not yet time to bewail your unbelief? to honor free Grace? what wil you alwaies grieve the Spirit, the Father and Christ? alwaies be frustrating of Christs work? wil ye alwaies be eating old leaven? is it not yet time to say,
and is it not yet time to bewail your unbelief? to honour free Grace? what will you always grieve the Spirit, the Father and christ? always be frustrating of Christ work? will you always be eating old leaven? is it not yet time to say,
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(15) sermon (DIV1)
478
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3745
why art thou cast down, O my soul, and why art thou disquieted within me? hope in him,
why art thou cast down, Oh my soul, and why art thou disquieted within me? hope in him,
q-crq vb2r pns21 vvn a-acp, uh po11 n1, cc q-crq vb2r pns21 vvn p-acp pno11? vvb p-acp pno31,
(15) sermon (DIV1)
478
Image 69
3746
for I shal yet praise him, who is the health of my countenance, and my God.
for I shall yet praise him, who is the health of my countenance, and my God.
c-acp pns11 vmb av vvi pno31, r-crq vbz dt n1 pp-f po11 n1, cc po11 n1.
(15) sermon (DIV1)
478
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3747
I know indeed that I have no just and scripture reason for my discouragements, but I see there is much reason against it, I know indeed that I have no just and scripture reason for my discouragements, but I see there is much reason against it,
pns11 vvb av cst pns11 vhb dx j cc n1 n1 p-acp po11 n2, cc-acp pns11 vvb a-acp vbz d n1 p-acp pn31,
(15) sermon (DIV1)
479
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3748
yet I am one of a troubled spirit, I would fain have it otherwise, that at last I might glorify free Grace, what should I do that I may bear up against al discouragements, that I may not be discouraged whatever my condition be? yet I am one of a troubled Spirit, I would fain have it otherwise, that At last I might Glorify free Grace, what should I do that I may bear up against all discouragements, that I may not be discouraged whatever my condition be?
av pns11 vbm pi pp-f dt j-vvn n1, pns11 vmd av-j vhi pn31 av, cst p-acp ord pns11 vmd vvi j n1, r-crq vmd pns11 vdi cst pns11 vmb vvi a-acp p-acp d n2, cst pns11 vmb xx vbi vvn r-crq po11 n1 vbi?
(15) sermon (DIV1)
479
Image 69
3749
The onely way which the Psalmist useth here is, to hope, trust, beleeve in God;
The only Way which the Psalmist uses Here is, to hope, trust, believe in God;
dt j n1 r-crq dt n1 vvz av vbz, pc-acp vvi, vvb, vvb p-acp np1;
(15) sermon (DIV1)
480
Image 69
3750
and how we should use our faith in Christ as that we may not be discouraged, followes after,
and how we should use our faith in christ as that we may not be discouraged, follows After,
cc c-crq pns12 vmd vvi po12 n1 p-acp np1 p-acp cst pns12 vmb xx vbi vvn, vvz a-acp,
(15) sermon (DIV1)
480
Image 69
3751
for the present, take these directons.
for the present, take these directons.
p-acp dt j, vvb d n2.
(15) sermon (DIV1)
480
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3752
First, If we would not be discouraged in any condition, Then never lay your comforts upon your condition,
First, If we would not be discouraged in any condition, Then never lay your comforts upon your condition,
ord, cs pns12 vmd xx vbi vvn p-acp d n1, av av-x vvb po22 n2 p-acp po22 n1,
(15) sermon (DIV1)
481
Image 69
3753
nor be in love with any condition for it self; let not your condition it self be the cause or bottom of your incouragements.
nor be in love with any condition for it self; let not your condition it self be the cause or bottom of your encouragements.
ccx vbi p-acp n1 p-acp d n1 c-acp pn31 n1; vvb xx po22 n1 pn31 n1 vbi dt n1 cc n1 pp-f po22 n2.
(15) sermon (DIV1)
481
Image 69
3754
Hang a cloak or garment upon a rotten peg, and that wil break, and the garment fal down;
Hang a cloak or garment upon a rotten peg, and that will break, and the garment fall down;
vvb dt n1 cc n1 p-acp dt j-vvn n1, cc cst vmb vvi, cc dt n1 vvi a-acp;
(15) sermon (DIV1)
481
Image 69
3755
now there is no condition but is a rotten peg, every condition is alterable, no condition so firm and fast,
now there is no condition but is a rotten peg, every condition is alterable, no condition so firm and fast,
av a-acp vbz dx n1 cc-acp vbz dt j-vvn n1, d n1 vbz j, dx n1 av j cc av-j,
(15) sermon (DIV1)
481
Image 69
3756
but is exposed to many changes, it is a rotten hold;
but is exposed to many changes, it is a rotten hold;
cc-acp vbz vvn p-acp d n2, pn31 vbz dt j-vvn n1;
(15) sermon (DIV1)
481
Image 69
3757
God is Pillars, his name is Adonai, which signifies so much, and in Isa. 26. we are commanded to trust in the Lord, for in the Lord Jehovah is everlasting strength, or the rock of ages.
God is Pillars, his name is Adonai, which signifies so much, and in Isaiah 26. we Are commanded to trust in the Lord, for in the Lord Jehovah is everlasting strength, or the rock of ages.
np1 vbz n2, po31 n1 vbz np1, r-crq vvz av av-d, cc p-acp np1 crd n1 vbr vvn pc-acp vvi p-acp dt n1, p-acp p-acp dt n1 np1 vbz j n1, cc dt n1 pp-f n2.
(15) sermon (DIV1)
481
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3758
And, saith the Psalmist, my flesh faileth, and my heart faileth, but God is the rock of my heart for ever, so the Hebrew.
And, Says the Psalmist, my Flesh Faileth, and my heart Faileth, but God is the rock of my heart for ever, so the Hebrew.
cc, vvz dt n1, po11 n1 vvz, cc po11 n1 vvz, cc-acp np1 vbz dt n1 pp-f po11 n1 c-acp av, av dt njp.
(15) sermon (DIV1)
481
Image 69
3759
Lay your comforts upon your own condition, and you do but build on the sand, which wil be carryed away with every wind, and storm, and tempest;
Lay your comforts upon your own condition, and you do but built on the sand, which will be carried away with every wind, and storm, and tempest;
n1 po22 n2 p-acp po22 d n1, cc pn22 vdb p-acp vvi p-acp dt n1, r-crq vmb vbi vvn av p-acp d n1, cc n1, cc n1;
(15) sermon (DIV1)
481
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3762
because they are built upon a rock.
Because they Are built upon a rock.
c-acp pns32 vbr vvn p-acp dt n1.
(15) sermon (DIV1)
481
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3763
Secondly, Be sure that you think of Christ in a right way and manner, as he suteth with your condition,
Secondly, Be sure that you think of christ in a right Way and manner, as he suits with your condition,
ord, vbb j cst pn22 vvb pp-f np1 p-acp dt j-jn n1 cc n1, c-acp pns31 vvz p-acp po22 n1,
(15) sermon (DIV1)
482
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3764
and as he is held forth in the Gospel, We are very apt to have mis-thoughts of Christ,
and as he is held forth in the Gospel, We Are very apt to have mis-thoughts of christ,
cc c-acp pns31 vbz vvn av p-acp dt n1, pns12 vbr av j pc-acp vhi n2 pp-f np1,
(15) sermon (DIV1)
482
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3765
as Satan doth transform himself into an Angel of light, so he would transform Christ before you into an Angel of darkness:
as Satan does transform himself into an Angel of Light, so he would transform christ before you into an Angel of darkness:
c-acp np1 vdz vvi px31 p-acp dt n1 pp-f n1, av pns31 vmd vvi np1 p-acp pn22 p-acp dt n1 pp-f n1:
(15) sermon (DIV1)
482
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3766
But the scripture holds him forth under such Relations, as do make him very amiable unto poor sinners.
But the scripture holds him forth under such Relations, as do make him very amiable unto poor Sinners.
cc-acp dt n1 vvz pno31 av p-acp d n2, c-acp vdb vvi pno31 av j p-acp j n2.
(15) sermon (DIV1)
482
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3767
Are you accused by Satan, world, or your own conscience? He is called your Advocate:
are you accused by Satan, world, or your own conscience? He is called your Advocate:
vbr pn22 vvn p-acp np1, n1, cc po22 d n1? pns31 vbz vvn po22 n1:
(15) sermon (DIV1)
482
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3768
Are you ignorant? He is called the Prophet. Are you guilty of sin? He is called, A Priest, and high Priest:
are you ignorant? He is called the Prophet. are you guilty of since? He is called, A Priest, and high Priest:
vbr pn22 j? pns31 vbz vvn dt n1. vbr pn22 j pp-f n1? pns31 vbz vvn, dt n1, cc j n1:
(15) sermon (DIV1)
482
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3769
Are you afflicted with many enemies, inward and outward? He is called, a King, and King of Kings:
are you afflicted with many enemies, inward and outward? He is called, a King, and King of Kings:
vbr pn22 vvn p-acp d n2, j cc j? pns31 vbz vvn, dt n1, cc n1 pp-f n2:
(15) sermon (DIV1)
482
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3770
Are you in streights? He is called your way; Are you hungry, or thirsty? he is called, bread, and water of life:
are you in straights? He is called your Way; are you hungry, or thirsty? he is called, bred, and water of life:
vbr pn22 p-acp n2? pns31 vbz vvn po22 n1; vbr pn22 j, cc j? pns31 vbz vvn, n1, cc n1 pp-f n1:
(15) sermon (DIV1)
482
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3771
Are you affraid you shal fal away, and be condemned at the last? He is our second Adam, a publick person, in whose death we dyed,
are you afraid you shall fall away, and be condemned At the last? He is our second Adam, a public person, in whose death we died,
vbr pn22 j pn22 vmb vvi av, cc vbi vvn p-acp dt ord? pns31 vbz po12 ord np1, dt j n1, p-acp rg-crq n1 pns12 vvd,
(15) sermon (DIV1)
482
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3772
and in whose satisfaction we satisfyed;
and in whose satisfaction we satisfied;
cc p-acp rg-crq n1 pns12 vvn;
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482
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3773
As there is no Temptation or affliction, but some promise or other doth especially sute there withal;
As there is no Temptation or affliction, but Some promise or other does especially suit there withal;
c-acp pc-acp vbz dx n1 cc n1, cc-acp d n1 cc av-jn vdz av-j vvi a-acp av;
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So there is no condition, but some Name, some Title, some Attribute of Christ doth especially sute with it:
So there is no condition, but Some Name, Some Title, Some Attribute of christ does especially suit with it:
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and as you do not look on Christ, but in reference to your condition, so you are not to look upon your condition alone,
and as you do not look on christ, but in Referente to your condition, so you Are not to look upon your condition alone,
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but with Christs Attribute sutable thereunto; if you look upon Christs Attribute of love without your condition, you may presume;
but with Christ Attribute suitable thereunto; if you look upon Christ Attribute of love without your condition, you may presume;
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if on your condition without Christs Attribute of love, you may despair: think on both together & you wil not be discouraged.
if on your condition without Christ Attribute of love, you may despair: think on both together & you will not be discouraged.
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Thirdly, If your discouragements begin to arise and press in upon you, check your self and say,
Thirdly, If your discouragements begin to arise and press in upon you, check your self and say,
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why should I multiply thoughts without knowledg? why should I tire out my soul with these thoughts? am I able to ad one cubit to my spiritual state? am I by al my thoughtfulness able to alter my condition? yea, doth not my thoughtfulness set me at a farther distance from the mercy desired? The truth is, the only way to lose the comfort desired, is to be sollicitous about it:
why should I multiply thoughts without knowledge? why should I tire out my soul with these thoughts? am I able to and one cubit to my spiritual state? am I by all my thoughtfulness able to altar my condition? yea, does not my thoughtfulness Set me At a farther distance from the mercy desired? The truth is, the only Way to loose the Comfort desired, is to be solicitous about it:
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as the only way to have an outward blessing is to be content to go without it;
as the only Way to have an outward blessing is to be content to go without it;
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So the only way to have a spiritual or outward affliction removed, is to be contented that it should be continued,
So the only Way to have a spiritual or outward affliction removed, is to be contented that it should be continued,
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if God and Christ wil have it so.
if God and christ will have it so.
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But you wil have your affliction presently removed, and you must presently know that you are in the state of Grace,
But you will have your affliction presently removed, and you must presently know that you Are in the state of Grace,
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and the child of God, or else you wil be discouraged, and as the bird in the net, the more it strives, the more it is intangled; so with you also.
and the child of God, or Else you will be discouraged, and as the bird in the net, the more it strives, the more it is entangled; so with you also.
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Wherefore do temptations, afflictions, desertions come, and Satan joyn with them, and say unto thy soul, this wil ever be? answer,
Wherefore do temptations, afflictions, desertions come, and Satan join with them, and say unto thy soul, this will ever be? answer,
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wel, but I therefore beleeve the contrary, because thou sayest so Satan, who art a Lyar,
well, but I Therefore believe the contrary, Because thou Sayest so Satan, who art a Liar,
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yet if God wil have it so, I am contented, I leave it to him:
yet if God will have it so, I am contented, I leave it to him:
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whether I shal ever be in this condition or not, is not my question, but now O Lord, let me serve thee, that is al my desire, let me see thee as thou pleasest, when thou pleasest.
whither I shall ever be in this condition or not, is not my question, but now Oh Lord, let me serve thee, that is all my desire, let me see thee as thou pleasest, when thou pleasest.
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I have done, Lord I have done, I have been questioning, and questioning my condition these many years, I see there is no end of that,
I have done, Lord I have done, I have been questioning, and questioning my condition these many Years, I see there is no end of that,
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yea, the more I do, the more I may, I get nothing by it, why therefore, O my soul, should I tear out my self with this kind of thoughtfulness? thus check your selves.
yea, the more I do, the more I may, I get nothing by it, why Therefore, Oh my soul, should I tear out my self with this kind of thoughtfulness? thus check your selves.
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Fourthly, When ever you think of any thing which is in it self terrible, or matter of discouragement, be sure that you mingle the Consideration thereof, with those sweet things which God hath given and prescribed to you.
Fourthly, When ever you think of any thing which is in it self terrible, or matter of discouragement, be sure that you mingle the Consideration thereof, with those sweet things which God hath given and prescribed to you.
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There is nothing terrible, but God hath joyned some comfortable thing with it: the Name of God is terrible, he is called the great and dreadful God;
There is nothing terrible, but God hath joined Some comfortable thing with it: the Name of God is terrible, he is called the great and dreadful God;
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but to sweeten this, he is called the God of all Consolations: Death is terrible, it's called the King of Terrors;
but to sweeten this, he is called the God of all Consolations: Death is terrible, it's called the King of Terrors;
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but to sweeten this, it is called a Sleep: The day of Judgment is terrible; but to sweeten that, our present Advocate shal be our future Judg;
but to sweeten this, it is called a Sleep: The day of Judgement is terrible; but to sweeten that, our present Advocate shall be our future Judge;
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yea, our best Friend, and our dear Husband.
yea, our best Friend, and our dear Husband.
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Now if you abstract the terror of any Object from the sweetness of it, no wonder if you be much discouraged.
Now if you abstract the terror of any Object from the sweetness of it, no wonder if you be much discouraged.
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It is our Duty to behold things as God presents them, and to take things as God doth give them.
It is our Duty to behold things as God presents them, and to take things as God does give them.
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What God hath joyned together, no man may put asunder. If you consider the sweetness of an Object or Condition, without the sowrness of it,
What God hath joined together, no man may put asunder. If you Consider the sweetness of an Object or Condition, without the sourness of it,
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then you may grow too wanton: if you consider the terror of an Object or Condition, without the sweetness of it,
then you may grow too wanton: if you Consider the terror of an Object or Condition, without the sweetness of it,
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then you may be too fearful: But if you think on both together, then you will fear, and beleeve;
then you may be too fearful: But if you think on both together, then you will Fear, and believe;
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and beleeve, and fear, and so be kept from Discouragement.
and believe, and Fear, and so be kept from Discouragement.
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Fifthly, If you would not be discouraged whatever your condition be, Labor more and more to get your self-love mortified, even Religious self-love:
Fifthly, If you would not be discouraged whatever your condition be, Labour more and more to get your Self-love mortified, even Religious Self-love:
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All your Dscouragements are from self-love, not from the venom of your condition, but from the poyson of self-love.
All your Dscouragements Are from Self-love, not from the venom of your condition, but from the poison of Self-love.
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O but I am discouraged, because I have no assurance. Well, but suppose you had assurance, what then? then I should have Comfort:
O but I am discouraged, Because I have no assurance. Well, but suppose you had assurance, what then? then I should have Comfort:
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And is not here Self? O but I am discouraged about my everlasting Condition.
And is not Here Self? O but I am discouraged about my everlasting Condition.
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And is not that Self? doth not that word Condition sound ones Self? I dare boldly say, there is no tumult or immoderate Discouragement in the soul,
And is not that Self? does not that word Condition found ones Self? I Dare boldly say, there is no tumult or immoderate Discouragement in the soul,
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but hath Self at the bottom.
but hath Self At the bottom.
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Could I leave my self, and my Condition with God and Christ, and mind his Service, Glory,
Could I leave my self, and my Condition with God and christ, and mind his Service, Glory,
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and Honor more, God would take care of my Comfort: but when I mind my self, and my condition so much, and his Service, Glory,
and Honour more, God would take care of my Comfort: but when I mind my self, and my condition so much, and his Service, Glory,
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and Honor so little, no wonder that I am so much discouraged.
and Honour so little, no wonder that I am so much discouraged.
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Therefore labor more and more to mortifie self-love, and so shall you never be discouraged whatever your condition be. Sixtly:
Therefore labour more and more to mortify Self-love, and so shall you never be discouraged whatever your condition be. Sixty:
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In case that Temptation press in upon you, and urge you to sad Discouragements, speak to this purpose unto your own soul.
In case that Temptation press in upon you, and urge you to sad Discouragements, speak to this purpose unto your own soul.
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Why should I buy my Repentance at so dear a rate? There is none of all these doubtings, unbeleeving fears,
Why should I buy my Repentance At so dear a rate? There is none of all these doubtings, unbelieving fears,
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and discouragements, but you will be ashamed and repent of afterwards.
and discouragements, but you will be ashamed and Repent of afterwards.
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You know how it is with the Traveller, he thinks the Sun is not yet up,
You know how it is with the Traveller, he thinks the Sun is not yet up,
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and so he loyters, and sits down; but the Sun creeping up behind the cloud, at last breaks out upon his face,
and so he loiters, and sits down; but the Sun creeping up behind the cloud, At last breaks out upon his face,
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and is got before him, and then he saies, O what a fool was I to think the Sun was not up,
and is god before him, and then he Says, Oh what a fool was I to think the Sun was not up,
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because I saw it not, what an unwise man was I thus to loyter and sit down!
Because I saw it not, what an unwise man was I thus to loiter and fit down!
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So it will be with you, you now lie down upon the Earth, and your belly cleaves to the dust by reason of your Discouragements;
So it will be with you, you now lie down upon the Earth, and your belly cleaves to the dust by reason of your Discouragements;
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but the Grace of God, and the Love of Christ, is creeping up behind the dark cloud,
but the Grace of God, and the Love of christ, is creeping up behind the dark cloud,
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and it will break out at the last upon you, and shine into your face with the Golden beams of mercy, it will prevent you, and be before you;
and it will break out At the last upon you, and shine into your face with the Golden beams of mercy, it will prevent you, and be before you;
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and then you wil say, O what a fool was I to be thus discouraged, what an unworthy Creature I, to doubt thus of Gods Love;
and then you will say, Oh what a fool was I to be thus discouraged, what an unworthy Creature I, to doubt thus of God's Love;
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I have sinned, I have sinned by all my unbeleef:
I have sinned, I have sinned by all my unbelief:
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now the Lord pardon me all my doubtings, I am O Lord, ashamed of these my doubtings and questionings of thy Love, pardon them O Lord unto my soul.
now the Lord pardon me all my doubtings, I am Oh Lord, ashamed of these my doubtings and questionings of thy Love, pardon them O Lord unto my soul.
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This is that which you must come to, you must at last be ashamed and repent of these your unbeleefs, doubtings,
This is that which you must come to, you must At last be ashamed and Repent of these your unbeleefs, doubtings,
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and fears, and therefore when-ever they press in upon thee, say at the first unto thy self,
and fears, and Therefore whenever they press in upon thee, say At the First unto thy self,
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Why should I buy my Repentance at so dear a rate, by yielding unto these Discouragements? And for this very reason,
Why should I buy my Repentance At so dear a rate, by yielding unto these Discouragements? And for this very reason,
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because that Discouragements are to be repented of, Therefore the Saints and People of God have no reason to be discouraged whatever their Condition be.
Because that Discouragements Are to be repented of, Therefore the Saints and People of God have no reason to be discouraged whatever their Condition be.
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And thus have I spoken to this Truth under a more General Consideration; through Grace I shall labor to cleer it further to you by Particulars.
And thus have I spoken to this Truth under a more General Consideration; through Grace I shall labour to clear it further to you by Particulars.
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A LIFTING UP, In case of GREAT SINS. Serm. IV PSALM, 42.11.
A LIFTING UP, In case of GREAT SINS. Sermon IV PSALM, 42.11.
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Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. THE Doctrine or Observation that now we are pressing from these words, is this: Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. THE Doctrine or Observation that now we Are pressing from these words, is this:
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That the Saints and People of God, have no reason for their Discouragements, whatever their condition be;
That the Saints and People of God, have no reason for their Discouragements, whatever their condition be;
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no just, true, Scripture Reason, for their Discouragements, whatever their Condition be. It is cleer by the Words, and proved the last day by some General Considerations.
no just, true, Scripture Reason, for their Discouragements, whatever their Condition be. It is clear by the Words, and proved the last day by Some General Considerations.
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Now more Particularly, to make it out by divers Instances. Nine things there are, which usually are the Grounds and Occasions of the Discouragements of Gods People.
Now more Particularly, to make it out by diverse Instances. Nine things there Are, which usually Are the Grounds and Occasions of the Discouragements of God's People.
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1. Somtimes their Discouragements are drawn from their greater and grosser sins. 2. Somtimes they do arise from the weakness of Grace.
1. Sometimes their Discouragements Are drawn from their greater and grosser Sins. 2. Sometimes they do arise from the weakness of Grace.
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3. Somtimes they are taken from their failing in, and non-acceptance of Duty.
3. Sometimes they Are taken from their failing in, and nonacceptance of Duty.
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4. Somtimes they are drawn from their want of Evidence for Heaven, and non-assurance of the Love of God.
4. Sometimes they Are drawn from their want of Evidence for Heaven, and non-assurance of the Love of God.
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5. Somtimes they do come from their Temptations.
5. Sometimes they do come from their Temptations.
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6. Somtimes from their Desertions. 7. Somtimes from their Afflictions. 8. Somtimes from their Unserviceableness. 9. Somtimes from their Condition it self.
6. Sometimes from their Desertions. 7. Sometimes from their Afflictions. 8. Sometimes from their Unserviceableness. 9. Sometimes from their Condition it self.
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Now if in all these Respects, the Saints and People of God have no reason to be discouraged, then we may safely conclude;
Now if in all these Respects, the Saints and People of God have no reason to be discouraged, then we may safely conclude;
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That a godly man should not be discouraged whatever his condition be.
That a godly man should not be discouraged whatever his condition be.
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I shall labor therefore, through the Grace of Christ, to make out this great Truth unto you in all these Respects;
I shall labour Therefore, through the Grace of christ, to make out this great Truth unto you in all these Respects;
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and begin with the First at this time.
and begin with the First At this time.
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Somtimes the Discouragements of the Saints and People of God, are drawn from their Sins, their greater and grosser Sins:
Sometimes the Discouragements of the Saints and People of God, Are drawn from their Sins, their greater and grosser Sins:
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The Peace and Quiet of the Saints and People of God, is many times interrupted by their Sins.
The Peace and Quiet of the Saints and People of God, is many times interrupted by their Sins.
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O saies one, I am a man or woman of a rebellious heart, I have so sleight a Spirit,
Oh Says one, I am a man or woman of a rebellious heart, I have so sleight a Spirit,
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so unholy, and uneven a conversation, that when I reflect upon my heart and life, I cannot but be discouraged I know indeed, it is a great evil,
so unholy, and uneven a Conversation, that when I reflect upon my heart and life, I cannot but be discouraged I know indeed, it is a great evil,
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for a man to labor under a •ore temptation, or a sad desertion;
for a man to labour under a •ore temptation, or a sad desertion;
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but were my heart good my life good, my conversation good, I should not be discouraged;
but were my heart good my life good, my Conversation good, I should not be discouraged;
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but as for me, I have committed, and do commit such and •uen great sins, have I not reason,
but as for me, I have committed, and do commit such and •uen great Sins, have I not reason,
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and just reason now to be discouraged ▪ No: For Discouragement it self is a sin, another sin, a Gospel sin;
and just reason now to be discouraged ▪ No: For Discouragement it self is a since, Another since, a Gospel since;
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now my sin against the Law, is no just cause why I should sin against the Gospel. I confess indeed;
now my since against the Law, is no just cause why I should sin against the Gospel. I confess indeed;
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there is much evil in every sin, the least sin is worse than the greatest affliction;
there is much evil in every since, the least since is Worse than the greatest affliction;
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Afflictions, Judgments, and punishments, are but the Claws of this Lyon; it is more contrary to God than the Misery of Hell:
Afflictions, Judgments, and punishments, Are but the Claws of this lion; it is more contrary to God than the Misery of Hell:
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Chrysostom had so great a sence of the evil of it, that when the Empress sent him a threatening Message;Chrysostom had so great a sense of the evil of it, that when the Empress sent him a threatening Message;
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Go tell her (said he) Nil nisi peccatum metuo, I fear nothing but sin.
Go tell her (said he) Nil nisi peccatum metuo, I Fear nothing but since.
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And in some respects, the sins of the Godly are worse than the sins of others,
And in Some respects, the Sins of the Godly Are Worse than the Sins of Others,
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for they grieve the Spirit more, they dishonor Christ more, they grieve the Saints more, they wound the Name of God more, they are more against the Love,
for they grieve the Spirit more, they dishonour christ more, they grieve the Saints more, they wound the Name of God more, they Are more against the Love,
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and Grace, and Favor of God, than other mens sins are.
and Grace, and Favour of God, than other men's Sins Are.
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And the Lord doth see the sins of his own People, yea, so far he sees sin in them, that he doth chastise and afflict them for it;
And the Lord does see the Sins of his own People, yea, so Far he sees since in them, that he does chastise and afflict them for it;
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not only from their sin, but for their sin;
not only from their since, but for their since;
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and therefore saith the Apostle in 1 Cor. 11.30. (speaking of the unworthy receiving of the Lords Supper) For this cause many are sick and weak among you.
and Therefore Says the Apostle in 1 Cor. 11.30. (speaking of the unworthy receiving of the lords Supper) For this cause many Are sick and weak among you.
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And he doth not speak only of Saints in Appearance, and in Church-Estate, but of such also as were Saints indeed,
And he does not speak only of Saints in Appearance, and in Church-estate, but of such also as were Saints indeed,
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and therefore he saith, We are judged, we are chastened of the Lord, that we should not be condemned with the world.
and Therefore he Says, We Are judged, we Are chastened of the Lord, that we should not be condemned with the world.
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He puts himself in, We are judged that we may not be condemned with the world.
He puts himself in, We Are judged that we may not be condemned with the world.
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Our Savior Christ saith, Revel. 3. As many a• I love, I rebuke and chasten, be zealous therefore, Our Saviour christ Says, Revel. 3. As many a• I love, I rebuke and chasten, be zealous Therefore,
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and repent, it seems then it was for sin committed, else why should he say, Repent? and repent therefore? Repentance is for sin committed already,and Repent, it seems then it was for since committed, Else why should he say, repent? and Repent Therefore? Repentance is for since committed already,
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and these were such as he loved too, whom he threatens thus to rebuke and chastise;
and these were such as he loved too, whom he threatens thus to rebuke and chastise;
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and doth any Father rebuke, chastise, or correct his Child only from sin, and not for sin? Was not Moses a gracious and an holy man? and yet for his unbeleef and sin, he lost the Land of Canaan: Was not Sampson a good man? and yet by his sin, he lost his Eyes, and his Life too:
and does any Father rebuke, chastise, or correct his Child only from since, and not for since? Was not Moses a gracious and an holy man? and yet for his unbelief and since, he lost the Land of Canaan: Was not Sampson a good man? and yet by his since, he lost his Eyes, and his Life too:
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Was not David a gracious and a holy man? and yet for his sin, the Lord said, The Sword should never depart from his house, and yet Christ had made satisfaction for his sin too,
Was not David a gracious and a holy man? and yet for his since, the Lord said, The Sword should never depart from his house, and yet christ had made satisfaction for his since too,
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as well then, as for the Saints now. But now, though there be never so much evil in the sins of Gods People,
as well then, as for the Saints now. But now, though there be never so much evil in the Sins of God's People,
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yet they have no reason, no just cause, or Scripture reason to be cast down, and to be discouraged in that respect. But how may this appear;
yet they have no reason, no just cause, or Scripture reason to be cast down, and to be discouraged in that respect. But how may this appear;
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That notwithstanding the sins of Gods own People do grieve the Spirit of God, are a dishonor to Jesus Christ,
That notwithstanding the Sins of God's own People do grieve the Spirit of God, Are a dishonour to jesus christ,
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and do wound the Name of God, and the Profession of Christ so much; That yet the Saints have no reason to be discouraged, or cast down? First:and do wound the Name of God, and the Profession of christ so much; That yet the Saints have no reason to be discouraged, or cast down? First:
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They know, or they may know, that they shall never be condemned for their sin, whatever it be.
They know, or they may know, that they shall never be condemned for their since, whatever it be.
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There is no Condemnation to those that are in Christ Jesus (saith the Apostle.) Christ was made sin for them;There is no Condemnation to those that Are in christ jesus (Says the Apostle.) christ was made since for them;
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and if Christ be made sin for me, then my sin shall never hurt me.
and if christ be made since for me, then my since shall never hurt me.
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Luther is bold here, for (saith he) Christ is made sin damning, our sin is sin damned: Luther is bold Here, for (Says he) christ is made since damning, our since is since damned:
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I confess indeed (said he) that I have sinned, but sin damning is stronger than sin damned,
I confess indeed (said he) that I have sinned, but since damning is Stronger than since damned,
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and Christ was made sin damning for me. The thing is true, though the expression be strange;
and christ was made since damning for me. The thing is true, though the expression be strange;
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Christ was made sin for Saints, therefore their sin shall not hurt them.
christ was made since for Saints, Therefore their since shall not hurt them.
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It stands not with the Justice of God to exact the payment of one debt twice.
It Stands not with the justice of God to exact the payment of one debt twice.
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Now the Lord Jesus Christ hath not only been arrested, but in Goal for the debt of the Saints and People of God,
Now the Lord jesus christ hath not only been arrested, but in Goal for the debt of the Saints and People of God,
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and he hath paid it to the utmost farthing, he hath paid it better than they could have paid it themselves,
and he hath paid it to the utmost farthing, he hath paid it better than they could have paid it themselves,
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if they had gone to Hell:
if they had gone to Hell:
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for if a Godly man had gone to Hell, and been damned for ever, he would have been alwaies paying,
for if a Godly man had gone to Hell, and been damned for ever, he would have been always paying,
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but the debt would never have been paid: Christ paid it all down for the present.
but the debt would never have been paid: christ paid it all down for the present.
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And if you look into Scripture, you will find, That the Lord doth not condemn a man, no not a wicked man, barely for the act of his former sin,
And if you look into Scripture, you will find, That the Lord does not condemn a man, no not a wicked man, barely for the act of his former since,
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but because he wil not turn from it. Psal. 7.11. The Lord is angry with the wicked every day:
but Because he will not turn from it. Psalm 7.11. The Lord is angry with the wicked every day:
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verse 12. If he turn not, he will whet his Sword; he hath bent his bow, and made it ready;
verse 12. If he turn not, he will whet his Sword; he hath bent his bow, and made it ready;
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he hath prepared for him the Instruments of death, he ordaineth his Arrows against the Persecutor: he hath prepared for him the Instruments of death, he ordaineth his Arrows against the Persecutor:
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The Lord hath prepared Instruments of Death against every wicked man;
The Lord hath prepared Instruments of Death against every wicked man;
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but yet notwithstanding, though a man be never so wicked, if he turn unto the Lord, God will not discharge those Instruments of Death upon him,
but yet notwithstanding, though a man be never so wicked, if he turn unto the Lord, God will not discharge those Instruments of Death upon him,
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yea, though his sins have been never so great;
yea, though his Sins have been never so great;
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but, saith the Text, If he turn not (not because he hath sinned before only,
but, Says the Text, If he turn not (not Because he hath sinned before only,
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but because he turns not from his sin) he will whet his Sword; he hath bent his Bow, and made it ready.
but Because he turns not from his since) he will whet his Sword; he hath bent his Bow, and made it ready.
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Now there is alwaies in the Saints and People of God, a turning disposition, although they do sin against God;
Now there is always in the Saints and People of God, a turning disposition, although they do sin against God;
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there is alwaies (I say) a turning disposition in them, and therefore the Lord will not discharge the Instruments of death upon them,
there is always (I say) a turning disposition in them, and Therefore the Lord will not discharge the Instruments of death upon them,
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surely then, they have no reason to be quite discouraged in this respect. Secondly:
surely then, they have no reason to be quite discouraged in this respect. Secondly:
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As Godly men shall never be condemned for their sins, so their sins shall never part God and them.
As Godly men shall never be condemned for their Sins, so their Sins shall never part God and them.
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What is the s•eming Reason why some are so discouraged about their sins? but because they think they shall not only lose the face and presence of God by their sins,
What is the s•eming Reason why Some Are so discouraged about their Sins? but Because they think they shall not only loose the face and presence of God by their Sins,
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but that they shall lose God himself. But now, I say, the sins of the Godly shall never part God and them;
but that they shall loose God himself. But now, I say, the Sins of the Godly shall never part God and them;
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their sins may hide Gods Face:
their Sins may hide God's Face:
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But as their sins did not hinder God and their coming together at first, so their sins shall never part God and them:
But as their Sins did not hinder God and their coming together At First, so their Sins shall never part God and them:
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their sins may cause a strangeness between God and them, but shall never cause an Enmity;
their Sins may cause a strangeness between God and them, but shall never cause an Enmity;
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their sins may hide Gods Face from them, but shall never turn Gods back upon them;
their Sins may hide God's Face from them, but shall never turn God's back upon them;
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those whom God Loves, he loves unto the end; I am the Lord that changeth not, saith he.
those whom God Loves, he loves unto the end; I am the Lord that changes not, Says he.
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then surely they have no reason to be discouraged in this respect.
then surely they have no reason to be discouraged in this respect.
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And as the Prophet Isaiah speaks, As the Covenant that the Lord made with Noah, such is the Covenant that he makes with his People.
And as the Prophet Isaiah speaks, As the Covenant that the Lord made with Noah, such is the Covenant that he makes with his People.
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Now look into Genesis, Chap. 8. and you shall see what the Covenant is, that the Lord made there with Noah, and with the World by Noah: When Noah came out of the Ark, he built an Altar,
Now look into Genesis, Chap. 8. and you shall see what the Covenant is, that the Lord made there with Noah, and with the World by Noah: When Noah Come out of the Ark, he built an Altar,
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and Sacrificed, verse 21. And the Lord smelled a sweet savor, and the Lord said in his heart, I will not again curse the Ground for mans sake;
and Sacrificed, verse 21. And the Lord smelled a sweet savour, and the Lord said in his heart, I will not again curse the Ground for men sake;
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Why? For the Imagination of mans heart is evil from his youth. You would think this were a reason why God should curse the Ground again;
Why? For the Imagination of men heart is evil from his youth. You would think this were a reason why God should curse the Ground again;
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for the imagination of mans heart is evil from his youth; man is wicked, therefore surely God will curse the Ground again:
for the imagination of men heart is evil from his youth; man is wicked, Therefore surely God will curse the Ground again:
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nay, saith the Lord, but though you that are poor Creatures think so, yet I that am the God of all Grace, I make this Covenant with the World by Noah, That I will not curse the Ground any more for mans sake;
nay, Says the Lord, but though you that Are poor Creatures think so, yet I that am the God of all Grace, I make this Covenant with the World by Noah, That I will not curse the Ground any more for men sake;
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Because the Imagination of mans heart is evil from his youth continually. I confess indeed the Hebrew, NONLATINALPHABET, signifies Quamvis, Although; as well as Quoniam, Because:
Because the Imagination of men heart is evil from his youth continually. I confess indeed the Hebrew,, signifies Quamvis, Although; as well as Quoniam, Because:
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and it may be so translated;
and it may be so translated;
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Although the Imagination of mans heart is evil, &c. (Yet the Chaldee Paraphrase, •eptuagint, Hierom, and Montanus, render it, Because ) But though it be so translated, Although the Imagination of men heart is evil, etc. (Yet the Chaldee paraphrase, •eptuagint, Hieronymus, and Montanus, render it, Because) But though it be so translated,
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yet that is enough to make good the Truth and Doctrine which I urge from this Scripture.
yet that is enough to make good the Truth and Doctrine which I urge from this Scripture.
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The Covenant that the Lord makes with his People, is such a Covenant as the Lord made with Noah; so saith •he Prophet Isaiah. What then? Therefore if God be in Covenant with a man, he shall never lie under wrath again; The Covenant that the Lord makes with his People, is such a Covenant as the Lord made with Noah; so Says •he Prophet Isaiah. What then? Therefore if God be in Covenant with a man, he shall never lie under wrath again;
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for though the World sin, the World shall never be drowned again; and so, though he do sin he shall never lie under wrath again.
for though the World since, the World shall never be drowned again; and so, though he do sin he shall never lie under wrath again.
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Now as for the People of God, they are all in Covenant with God, they are under this gracious Covenant,
Now as for the People of God, they Are all in Covenant with God, they Are under this gracious Covenant,
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and therefore though the Mountains may be removed, Gods Mercy shal never be removed from them;
and Therefore though the Mountains may be removed, God's Mercy shall never be removed from them;
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and though the great Hills may be thrown into the Sea, the People of God, once in Covenant with God, shal never be thrown into Hell:
and though the great Hills may be thrown into the Sea, the People of God, once in Covenant with God, shall never be thrown into Hell:
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and tell me then, Have you that are the People of God, any just cause or reason to be cast down, or to be discouraged?
and tell me then, Have you that Are the People of God, any just cause or reason to be cast down, or to be discouraged?
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Thirdly, If the very sins of Gods People, through the over-ruling hand of Grace, shall be an occasion of more Grace and Comfort to them than ever they had in all their lives before;
Thirdly, If the very Sins of God's People, through the overruling hand of Grace, shall be an occasion of more Grace and Comfort to them than ever they had in all their lives before;
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Now mark it, and you shall find, That God doth never suffer his People to fall into any sin,
Now mark it, and you shall find, That God does never suffer his People to fallen into any since,
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but he intends to make that sin an in-let unto further Grace and Comfort to them.
but he intends to make that since an inlet unto further Grace and Comfort to them.
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This ye see in the first great Sin that ever was committed by the Children of Men, the Fall of Adam, the Lord himself came and preached the Gospel, preached Christ unto fallen Man;
This you see in the First great since that ever was committed by the Children of Men, the Fallen of Adam, the Lord himself Come and preached the Gospel, preached christ unto fallen Man;
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and surely when God himself preached the Gospel, we are to think the man was converted:
and surely when God himself preached the Gospel, we Are to think the man was converted:
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Now the greatest Blessing that ever the World saw, was the Righteousness of Jesus Christ;
Now the greatest Blessing that ever the World saw, was the Righteousness of jesus christ;
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but how came that about? God suffers man to fall, and mans Unrighteousness, must usher in Christs Righteousness.
but how Come that about? God suffers man to fallen, and men Unrighteousness, must usher in Christ Righteousness.
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The Scripture tells us, that the Lord suffered Hezekiah to fall, that Hezekiah might know all that was in his heart;
The Scripture tells us, that the Lord suffered Hezekiah to fallen, that Hezekiah might know all that was in his heart;
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he did not know his own heart before, and therefore the Lord let him fall that he might know his own heart.
he did not know his own heart before, and Therefore the Lord let him fallen that he might know his own heart.
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But if you look into the Romans, Chap. 11. you shall find in so many words, what I am now speaking, verse 32. For God hath concluded them all in unbeleef;
But if you look into the Roman, Chap. 11. you shall find in so many words, what I am now speaking, verse 32. For God hath concluded them all in unbelief;
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Why? That he might have mercy upon all. O! what a blessed design upon Unbeleef is here!
Why? That he might have mercy upon all. OH! what a blessed Design upon Unbelief is Here!
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Therefore God concludes all under Unbeleef, that he might have mercy upon all: Sin gets not, but is a loser by every fall of the Godly.
Therefore God concludes all under Unbelief, that he might have mercy upon all: since gets not, but is a loser by every fallen of the Godly.
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And if ye look into the Scripture, ye shall observe, That when the People of God fall, usually they fail in that Grace, wherein they do most excel;
And if you look into the Scripture, you shall observe, That when the People of God fallen, usually they fail in that Grace, wherein they do most excel;
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and wherein they did most excel, therein they did most miscarry. Abraham did most excel in Faith, and therein he did most miscarry:
and wherein they did most excel, therein they did most miscarry. Abraham did most excel in Faith, and therein he did most miscarry:
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Moses did most excel in Meekness, and therein he did most miscarry; we read of no other sin concerning Moses, but his Anger:Moses did most excel in Meekness, and therein he did most miscarry; we read of no other since Concerning Moses, but his Anger:
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Job did most excel in Patience, and therein he did most miscarry:Job did most excel in Patience, and therein he did most miscarry:
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Peter did most excel in Zeal, and Resolution for Christ (Though all the World for sake thee, Peter did most excel in Zeal, and Resolution for christ (Though all the World for sake thee,
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yet will not I) and therein he did most miscarry: denying Christ at the voyce of a Damzel.yet will not I) and therein he did most miscarry: denying christ At the voice of a Damsel.
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I say ye shall observe this, That the Saints fell, and failed in that Grace wherein they did most excel;
I say you shall observe this, That the Saints fell, and failed in that Grace wherein they did most excel;
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and they did most excel, wherein they did most miscarry:
and they did most excel, wherein they did most miscarry:
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what's the Reason of this? but because the Lord by the over-ruling hand of his Grace, did make their very miscarriages, in-lets and occasions to their further Grace and Holiness.
what's the Reason of this? but Because the Lord by the overruling hand of his Grace, did make their very miscarriages, inlets and occasions to their further Grace and Holiness.
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He doth never suffer any of his People to fall into any sin, but he hath a design by that fall, to break the back of that sin they do fall into.
He does never suffer any of his People to fallen into any since, but he hath a Design by that fallen, to break the back of that since they do fallen into.
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Now then, have the Saints and People of God, any reason to be discouraged in this respect? By their sin they may be,
Now then, have the Saints and People of God, any reason to be discouraged in this respect? By their since they may be,
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and are often times suspended from their Comforts, and use of their Priviledges; but by their sin, they do not lose their right thereunto.
and Are often times suspended from their Comforts, and use of their Privileges; but by their since, they do not loose their right thereunto.
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Ye know how it was with the Leper in the times of the Old Testament, among the Jews;
You know how it was with the Leper in the times of the Old Testament, among the jews;
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when he was carried out of the City or Town from his own House, by reason of his uncleanness:
when he was carried out of the city or Town from his own House, by reason of his uncleanness:
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Or now, if a man that hath the Plague, and be carried from his own House by reason thereof;
Or now, if a man that hath the Plague, and be carried from his own House by reason thereof;
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the Leper then, and the man that hath the Plague, or the Pest now, may say,
the Leper then, and the man that hath the Plague, or the Pest now, may say,
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Though I be removed from mine own House, and have not the use of my House,
Though I be removed from mine own House, and have not the use of my House,
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yet I have a right to my House still;
yet I have a right to my House still;
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and though I cannot come to the use of my Land, yet I have a Right to my Land still.
and though I cannot come to the use of my Land, yet I have a Right to my Land still.
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So a Godly man may say as concerning his sin; This sin of mine indeed, it is a Pest, and the Plague of my Soul, and a Leprosy;
So a Godly man may say as Concerning his since; This since of mine indeed, it is a Pest, and the Plague of my Soul, and a Leprosy;
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but though by this Leprosy of mine, I am now suspended from the use of my Comforts,
but though by this Leprosy of mine, I am now suspended from the use of my Comforts,
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yea, from the full use of my Interest in Jesus Christ;
yea, from the full use of my Interest in jesus christ;
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yet notwithstanding, I have an Interest in Christ still, I have not lost my Interest, still I have Right to Christ;
yet notwithstanding, I have an Interest in christ still, I have not lost my Interest, still I have Right to christ;
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although I cannot come to the use of him as I did before, yet I have right unto Jesus Christ now, as I had before:
although I cannot come to the use of him as I did before, yet I have right unto jesus christ now, as I had before:
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And if all these things be so, Why should a godly man be cast down, or discouraged in this respect? Surely he ought not to be so.
And if all these things be so, Why should a godly man be cast down, or discouraged in this respect? Surely he ought not to be so.
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But suppose a mans sins be such as never were pardoned before, and truly that is my case, But suppose a men Sins be such as never were pardoned before, and truly that is my case,
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for I have sinned a great sin, and I do not read in all the Word of God, any example that ever such a sin as mine was pardoned;
for I have sinned a great since, and I do not read in all the Word of God, any Exampl that ever such a since as mine was pardoned;
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Have I not reason now to be quite discouraged, and cast down? No:Have I not reason now to be quite discouraged, and cast down? No:
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For I pray, what do you think of Adam? Adam sinned a great sin in our first Fall;
For I pray, what do you think of Adam? Adam sinned a great since in our First Fallen;
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the Lord himself came and preached the Gospel to him, The Seed of the Woman shall break the Serpents head.
the Lord himself Come and preached the Gospel to him, The Seed of the Woman shall break the Serpents head.
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Should Adam have said, O! but there is no hope for me, for I have no example or precedent of pardon? Adam could have no Example of any that was pardoned before him,
Should Adam have said, OH! but there is no hope for me, for I have no Exampl or precedent of pardon? Adam could have no Exampl of any that was pardoned before him,
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Should he have sate down, and been discouraged, because he could not find any Example for the pardon of the like sin that he had committed? You know what our Savior Christ said, Every sin and blasphemy shall be forgiven;
Should he have sat down, and been discouraged, Because he could not find any Exampl for the pardon of the like since that he had committed? You know what our Saviour christ said, Every since and blasphemy shall be forgiven;
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unless it be the sin against the Holy Ghost, every sin, though it be boyled up to blasphemy.
unless it be the since against the Holy Ghost, every since, though it be boiled up to blasphemy.
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You say you have no example for the pardon of such a sin as yours is;
You say you have no Exampl for the pardon of such a since as yours is;
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but doth not your sin come within the compass of these words, Every Sin, and Blasphemy? Surely it doth:
but does not your since come within the compass of these words, Every since, and Blasphemy? Surely it does:
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Have ye any reason then to be discouraged under the power of this Objection?
Have you any reason then to be discouraged under the power of this Objection?
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But suppose that a man have sinned greatly against his conscience, or against his light, against his knowledg, hath he not just cause or reason then to be cast down, But suppose that a man have sinned greatly against his conscience, or against his Light, against his knowledge, hath he not just cause or reason then to be cast down,
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and to be quite discouraged? No:and to be quite discouraged? No:
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For if there be a Sacrifice for such a sin as this is, then a man hath no reason to be quite discouraged, cause to be humbled, (as you shal hear afterward) but no reason to be discouraged.
For if there be a Sacrifice for such a since as this is, then a man hath no reason to be quite discouraged, cause to be humbled, (as you shall hear afterwards) but no reason to be discouraged.
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Now in the times of the old Testament, in the times of the Law among the Jews, there was a Sacrifice, not only for sin committed ignorantly,
Now in the times of the old Testament, in the times of the Law among the jews, there was a Sacrifice, not only for since committed ignorantly,
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but also for sin co•itted against light and against consc ence:
but also for since co•itted against Light and against Conscience ence:
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and I appeal to you who ever you are that make this objection, do you not think, that Peter, when he denyed his Lord and Master sinned against his conscie•ce, against his light,
and I appeal to you who ever you Are that make this objection, do you not think, that Peter, when he denied his Lord and Master sinned against his conscie•ce, against his Light,
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and against his knowledg? surely then there is no reason that a man should be quite discouraged, no not in this respect.
and against his knowledge? surely then there is no reason that a man should be quite discouraged, no not in this respect.
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But suppose that a mans sins be exceeding great, gross, and hainous, for I do confess that possibly a Godly man may sin some sin against his light, But suppose that a men Sins be exceeding great, gross, and heinous, for I do confess that possibly a Godly man may sin Some since against his Light,
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and against his conscience somtimes, but as for me, my sin is exceeding great, gross, and hainous, and have I not just cause and reason now to be discouraged? and against his conscience sometimes, but as for me, my since is exceeding great, gross, and heinous, and have I not just cause and reason now to be discouraged?
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No, not yet, For though your sin be great, is not Gods mercy great, exceeding great, is not the Satisfaction of Christ great? are the merits of Christs blood smal? is not God the great God of Heaven and Earth able to do great things? you grant that God is almighty in providing for you;
No, not yet, For though your since be great, is not God's mercy great, exceeding great, is not the Satisfaction of christ great? Are the merits of Christ blood small? is not God the great God of Heaven and Earth able to do great things? you grant that God is almighty in providing for you;
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and is he not almighty also in pardoning? wil ye spoil God of his almightiness in pardoning.
and is he not almighty also in pardoning? will you spoil God of his almightiness in pardoning.
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You say your sin is great, but is it infinite•? is there any more infinites than one:
You say your since is great, but is it infinite•? is there any more infinites than one:
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and rebellion as the sin of witch-craft) yet a good man, hath no reason to be discouraged in this regard:
and rebellion as the since of witchcraft) yet a good man, hath no reason to be discouraged in this regard:
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and that is God? is your sin as big as God? as big as Christ? Is Jesus Christ only a mediator for smal sins? wil you bring down the satisfaction of Christ,
and that is God? is your since as big as God? as big as christ? Is jesus christ only a Mediator for small Sins? will you bring down the satisfaction of christ,
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and the •ercy of God to your own model? Hath not the Lord said concerning pardoning mercy, That his thoughts are not as our thoughts,
and the •ercy of God to your own model? Hath not the Lord said Concerning pardoning mercy, That his thoughts Are not as our thoughts,
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but as the heavens are greater than the earth, so are his thoughts in this respect beyond our thoughts. but as the heavens Are greater than the earth, so Are his thoughts in this respect beyond our thoughts.
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Hath not the Lord said, in Isa. 43. unto the people of the Jews, at vers. 22. But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel Vers. 23. Thou hast not brought me the smal cattel of thy burnt offering,
Hath not the Lord said, in Isaiah 43. unto the people of the jews, At vers. 22. But thou hast not called upon me, Oh Jacob, but thou hast been weary of me, Oh Israel Vers. 23. Thou hast not brought me the small cattle of thy burned offering,
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neither hast thou honored me with thy Sacrifices. neither haste thou honoured me with thy Sacrifices.
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Vers. 24. Thou hast bought me no sweet cane with mony, neither hast thou filled me with the fat of thy Sacrifice? but thou hast made me to serve with thy sins, thou hast wearied me with thy iniquity,
Vers. 24. Thou hast bought me no sweet cane with money, neither haste thou filled me with the fat of thy Sacrifice? but thou hast made me to serve with thy Sins, thou hast wearied me with thy iniquity,
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yet, vers. 25. I, even I, am he that blotteth out thy transgression for my own sake,
yet, vers. 25. I, even I, am he that blots out thy Transgression for my own sake,
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and wil not remember thy sins. and will not Remember thy Sins.
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Here are sins, and great sins ▪ and if the Lord wil therefore pardon sin because it is great,
Here Are Sins, and great Sins ▪ and if the Lord will Therefore pardon since Because it is great,
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unto his people, then surely they have no reason to be quite discouraged in this respect.
unto his people, then surely they have no reason to be quite discouraged in this respect.
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Now look what David saith in Psal. 25. vers. 11. For thy name sake, O Lord, pardon mine iniquity for it is great, mark his argument, pardon mine iniquity, for it is great,
Now look what David Says in Psalm 25. vers. 11. For thy name sake, Oh Lord, pardon mine iniquity for it is great, mark his argument, pardon mine iniquity, for it is great,
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if David use this reason then may you also, and if this be a reason why God should pardon sin,
if David use this reason then may you also, and if this be a reason why God should pardon since,
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because it is great, then this cannot be a reason, a just reason, why you should be discouraged.
Because it is great, then this cannot be a reason, a just reason, why you should be discouraged.
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But suppose that a mans sin be the sin of revolting, declining: But suppose that a men since be the since of revolting, declining:
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for this is my case, wil some say, I have striven, and striven against my sin a long while,
for this is my case, will Some say, I have striven, and striven against my since a long while,
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and I return unto it again, times were heretofore, that I have been exceeding forward,
and I return unto it again, times were heretofore, that I have been exceeding forward,
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and ready unto what is good, but now, I am much declined, abated, and even gone backward with revolting,
and ready unto what is good, but now, I am much declined, abated, and even gone backward with revolting,
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and deep revolting, and I have layn long so, even for many years;
and deep revolting, and I have lain long so, even for many Years;
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have I not reason, and just reason now to be discouraged and cast down within my self? have I not reason, and just reason now to be discouraged and cast down within my self?
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No not yet For though this be a sufficient cause of great humiliation, (for backsliding in scripture phrase is called rebellion,
No not yet For though this be a sufficient cause of great humiliation, (for backsliding in scripture phrase is called rebellion,
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for thus saith the Lord, Jer. 3.1.
for thus Says the Lord, Jer. 3.1.
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They say if a man put away his wife, and she go from him, and become another mans, shal he return unto her again? shal not that land be greatly polluted? but thou hast played the Harlot with many lovers, yet return again unto me; saith the Lord. They say if a man put away his wife, and she go from him, and become Another men, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the Harlot with many lovers, yet return again unto me; Says the Lord.
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And vers. 12. return thou back-sliding Israel, saith the Lord, and I wil not cause mine anger to fal upon you,
And vers. 12. return thou backsliding Israel, Says the Lord, and I will not cause mine anger to fall upon you,
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for I am merciful, saith the Lord, and I wil not keep anger for ever, & again vers. 14. Turn O back-sliding Children, for I am marryed unto you. & if ever the Lord Jesus Christ did betroth himself unto any soul, he wil never put that soul away again, I hate putting away, saith God.for I am merciful, Says the Lord, and I will not keep anger for ever, & again vers. 14. Turn Oh backsliding Children, for I am married unto you. & if ever the Lord jesus christ did betrothed himself unto any soul, he will never put that soul away again, I hate putting away, Says God.
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Men put away their wives among the Jewes, but saith the Lord, I hate putting away.
Men put away their wives among the Jews, but Says the Lord, I hate putting away.
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And Isae. 50. vers. 1. Thus saith the Lord where is the Bil of your mothers divorcement, whom I have pu• away, or which of my creditors is it to whom I have sold you? Among the Jews, the husband did put away his wife upon smal occasions.
And Isae. 50. vers. 1. Thus Says the Lord where is the Bil of your mother's divorcement, whom I have pu• away, or which of my creditors is it to whom I have sold you? Among the jews, the husband did put away his wife upon small occasions.
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As for adultery, you know that was death, he did not put away his wife upon adultery, she was to dy for it,
As for adultery, you know that was death, he did not put away his wife upon adultery, she was to die for it,
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but the husbands put away their wives upon other occasions, and when they put away their wives, they gave the wife a bil of divorce, that so upon al occasions the woman might shew thereby, that she was free from such a man.
but the Husbands put away their wives upon other occasions, and when they put away their wives, they gave the wife a bil of divorce, that so upon all occasions the woman might show thereby, that she was free from such a man.
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Now, saith the Lord, you that charge me, and complain that I have put you away, come and shew me the bil of divorce:
Now, Says the Lord, you that charge me, and complain that I have put you away, come and show me the bil of divorce:
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Thus saith the Lord, where is the bil? &c. Poor soul, thou complainest that I have put thee away, come then and shew me the bil of divorce:
Thus Says the Lord, where is the bil? etc. Poor soul, thou complainest that I have put thee away, come then and show me the bil of divorce:
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let any one who complains that I have put him away and cast him off, come and bring out his bil of divorce;
let any one who complains that I have put him away and cast him off, come and bring out his bil of divorce;
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This ye cannot do, men indeed put away, but if ever the Lord Christ doth match himself unto thee, he wil never put thee away again.
This you cannot do, men indeed put away, but if ever the Lord christ does match himself unto thee, he will never put thee away again.
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And whereas you say, That you are declined, and have much revolted, and so have continued,
And whereas you say, That you Are declined, and have much revolted, and so have continued,
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even many yeers, Consider, whether you be not mistaken; Every abatement in affection is not a declining in grace;
even many Years, Consider, whither you be not mistaken; Every abatement in affection is not a declining in grace;
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possibly we may not grieve for sin afterward so much, as at our first conversion,
possibly we may not grieve for since afterwards so much, as At our First conversion,
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yet we may hate it more, at first you may pray more against it, yet afterward watch more against it, we never see the face of sin so ugly as in the glass of Gods free love,
yet we may hate it more, At First you may pray more against it, yet afterwards watch more against it, we never see the face of since so ugly as in the glass of God's free love,
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& do you not see the free love of God more? possibly your affections might be higher at the first,
& do you not see the free love of God more? possibly your affections might be higher At the First,
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as affections dry up, so we grow more setled in our judgment, and if your judgment be more setled, you are not declined,
as affections dry up, so we grow more settled in our judgement, and if your judgement be more settled, you Are not declined,
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though your affections be somewhat abated.
though your affections be somewhat abated.
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And whereas you say, That you have returned to your sin again and again, and have continued under your revolt for many yeers, I shal only tel you what Mr. Bilney, a blessed Martyr, once said, hearing a Minister preach very terribly against sin, and saying thus, Behold!
And whereas you say, That you have returned to your since again and again, and have continued under your revolt for many Years, I shall only tell you what Mr. Bilney, a blessed Martyr, once said, hearing a Minister preach very terribly against since, and saying thus, Behold!
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thou old sinner, thou hast layn rotting in the grave of thy sin this threescore years,
thou old sinner, thou hast lain rotting in the grave of thy since this threescore Years,
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and dost thou now think to go to heaven in one yeer? dost thou think to go forward to heaven more in one yeer,
and dost thou now think to go to heaven in one year? dost thou think to go forward to heaven more in one year,
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than thou hast gone backward to hel these threescore yeers. Ah! said Mr. Bilney,: here is goodly preaching of repentance in the name of Christ;
than thou hast gone backward to hell these threescore Years. Ah! said Mr. Bilney,: Here is goodly preaching of Repentance in the name of christ;
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Had I heard such doctrine preached heretofore, my poor soul had despaired for ever, but, saith he, the Lord Christ dyed for sinners, young sinners,
Had I herd such Doctrine preached heretofore, my poor soul had despaired for ever, but, Says he, the Lord christ died for Sinners, young Sinners,
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and old sinners, for one as wel as the other, such as have layn long in sin, aswel as those that have layn but a little while in sin,
and old Sinners, for one as well as the other, such as have lain long in since, aswell as those that have lain but a little while in since,
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if they wil come home unto Christ. And you know what our Savior saith, if thy Brother transgress against thee, forgive him.
if they will come home unto christ. And you know what our Saviour Says, if thy Brother transgress against thee, forgive him.
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But Lord, he hath transgressed against me once, and I have forgiven him, yet, saith our Savior, forgive him again.
But Lord, he hath transgressed against me once, and I have forgiven him, yet, Says our Saviour, forgive him again.
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O! but Lord, I have forgiven him again and again, and yet he returns to his fault again,
OH! but Lord, I have forgiven him again and again, and yet he returns to his fault again,
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then forgive him again, saith Christ.
then forgive him again, Says christ.
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But Lord, how often shal I forgive my Brother? Saith our Savior, if he sin against thee Seaventy seven times,
But Lord, how often shall I forgive my Brother? Says our Saviour, if he sin against thee Seaventy seven times,
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and saies that he doth repent, do thou forgive so oft;
and Says that he does Repent, do thou forgive so oft;
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And now shal the Lord Jesus Christ injoyn us to forgive our Brother, if he sin against us seventy seaven times? and wil not the Lord Christ forgive much more,
And now shall the Lord jesus christ enjoin us to forgive our Brother, if he sin against us seventy seaven times? and will not the Lord christ forgive much more,
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if a poor soul do turn unto him, and say, Lord I repent me that I have sinned against thee? Wil the Lord Christ command me a poor sinner to forgive so many times,
if a poor soul do turn unto him, and say, Lord I Repent me that I have sinned against thee? Wil the Lord christ command me a poor sinner to forgive so many times,
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how often wil the great God forgive, what seaventy seven times? nay seaven hundred times seaven hundred.
how often will the great God forgive, what seaventy seven times? nay seaven hundred times seaven hundred.
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And have ye any reason then to be discouraged in this respect? surely you have not.
And have you any reason then to be discouraged in this respect? surely you have not.
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But suppose that a man have sinned fowly, greatly, and he cannot repent, or be humbled enough; (for that is my case, I have sinned, I have sinned greatly, But suppose that a man have sinned foully, greatly, and he cannot Repent, or be humbled enough; (for that is my case, I have sinned, I have sinned greatly,
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and now after al, my heart is hard, and I cannot be humbled enough, O! I cannot repent enough,) hath he not just cause and reason for his discouragement now,
and now After all, my heart is hard, and I cannot be humbled enough, OH! I cannot Repent enough,) hath he not just cause and reason for his discouragement now,
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yea now to be quite discouraged? yea now to be quite discouraged?
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No, not yet, For what if the Lord wil have your humiliation from you by degrees? should you be so,
No, not yet, For what if the Lord will have your humiliation from you by Degrees? should you be so,
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or so muc• humbled for the present, it may be it would be with you as it h••h been with others, you would never think of your sins afterward,
or so muc• humbled for the present, it may be it would be with you as it h••h been with Others, you would never think of your Sins afterwards,
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but may be the Lord wil have this work of humiliation to stay long upon thy soul,
but may be the Lord will have this work of humiliation to stay long upon thy soul,
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and he wil not give it you al at once. Some there are, that when they come into a house, they pay a great in-come,
and he will not give it you all At once. some there Are, that when they come into a house, they pay a great income,
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and little rent, others pay a little in-come, and a great rent, so it is with souls that come to Christ, some at the first lay down a great humiliation,
and little rend, Others pay a little income, and a great rend, so it is with Souls that come to christ, Some At the First lay down a great humiliation,
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and they have lesser of it afterward, some have less at the first, and have more afterwards by continuance in it,
and they have lesser of it afterwards, Some have less At the First, and have more afterwards by Continuance in it,
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and what now if the Lord wil lead thy soul in this latter way? this latter way may be the better way if the Lord think fit. Again.
and what now if the Lord will led thy soul in this latter Way? this latter Way may be the better Way if the Lord think fit. Again.
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It may be that if you had so much, or so much humiliation now at the first, you would think, that in,
It may be that if you had so much, or so much humiliation now At the First, you would think, that in,
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and by, and for your humiliation you should have acceptance with God, and the remi•sion of your sin;
and by, and for your humiliation you should have acceptance with God, and the remi•sion of your since;
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if you be kept off from this rock & danger, by your want of that degree of humiliation, which you would have,
if you be kept off from this rock & danger, by your want of that degree of humiliation, which you would have,
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and so be trayned up to prize the Lords free Grace in giving you humiliation, have you any cause to complayn? Again.
and so be trained up to prize the lords free Grace in giving you humiliation, have you any cause to complain? Again.
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If you had so much, or so much humiliation for the present, i• may be then, you would have the less humility, a little humility, is as good as a great deal of humiliation,
If you had so much, or so much humiliation for the present, i• may be then, you would have the less humility, a little humility, is as good as a great deal of humiliation,
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as good being humble, as being humbled.
as good being humble, as being humbled.
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Now because thou art not humbled, therefore thy soul is kept humble, hadst thou many tears,
Now Because thou art not humbled, Therefore thy soul is kept humble, Hadst thou many tears,
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and abundance of tears, may be then thou wouldest be proud, but the Lord doth deny thee tears,
and abundance of tears, may be then thou Wouldst be proud, but the Lord does deny thee tears,
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and thou art not humbled to the degrees of thy own desires, and so the Lord keeps thee humble by the want of thy humiliation.
and thou art not humbled to the Degrees of thy own Desires, and so the Lord keeps thee humble by the want of thy humiliation.
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Again, It may be, that if you were humbled so, or so much at the present,
Again, It may be, that if you were humbled so, or so much At the present,
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or at the first, you would have the less fear of your own heart.
or At the First, you would have the less Fear of your own heart.
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The more humbled, it may be, the less after-fear, and the less humbled, the more after-fear, the less humbled, sometimes, the more a man fears his own heart, and his own condition.
The more humbled, it may be, the less after-fear, and the less humbled, the more after-fear, the less humbled, sometime, the more a man fears his own heart, and his own condition.
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Gracious fear is as good as humiliation, and if that which you want in humil•ation you have it made up in fear, have you any reason to be discouraged? I know it is usual with Satan, to say unto the people of God at their first coming on to Christ, that they are not humbled enough,
Gracious Fear is as good as humiliation, and if that which you want in humil•ation you have it made up in Fear, have you any reason to be discouraged? I know it is usual with Satan, to say unto the people of God At their First coming on to christ, that they Are not humbled enough,
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and so keeps them off from Mercy and Grace:
and so keeps them off from Mercy and Grace:
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But I pray tell me, Can ye ever be humbled enough? Can there be any proportion between your sins,
But I pray tell me, Can you ever be humbled enough? Can there be any proportion between your Sins,
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and your humiliation? The Truth is, we should labor that our Humiliation be answerable to our sin;
and your humiliation? The Truth is, we should labour that our Humiliation be answerable to our since;
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but God is not pleased with grief for grief, God is not pleased with sorrow for sorrow;
but God is not pleased with grief for grief, God is not pleased with sorrow for sorrow;
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the end of all our sorrow and grief is, to imbitter our sin to us, to make us to prize Jesus Christ, to wean us from the delights and pleasures of the Creature, to discover the deceitfulness and naughtiness of our own hearts.
the end of all our sorrow and grief is, to embitter our since to us, to make us to prize jesus christ, to wean us from the delights and pleasures of the Creature, to discover the deceitfulness and naughtiness of our own hearts.
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In scripture phrase, and language or the new Testament, Repentance is called an after-wisdom, an after-mind, NONLATINALPHABET, a bethinking of ones self, it is called a conviction;
In scripture phrase, and language or the new Testament, Repentance is called an after-wisdom, an after-mind,, a bethinking of ones self, it is called a conviction;
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now though you be not humbled unto the degree which you do desire, yet notwithstanding, do you not bethink your self, are you not convinced of the evil of your former way? hath not the Lord now given you an after-wisdom? and do not you say concerning your sin, O! if it were to do again, I would not do it for al the world? Thus it is with the Servants and people of God,
now though you be not humbled unto the degree which you do desire, yet notwithstanding, do you not bethink your self, Are you not convinced of the evil of your former Way? hath not the Lord now given you an after-wisdom? and do not you say Concerning your since, OH! if it were to do again, I would not do it for all the world? Thus it is with the Servants and people of God,
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though they cannot be humbled so much as they would be, yet notwithstanding, they are thus far humbled,
though they cannot be humbled so much as they would be, yet notwithstanding, they Are thus Far humbled,
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thus far grieved, that their sins are imbittered, and themselves thereby weaned from the delights and pleasures of the world, convinced of the evil of their sin,
thus Far grieved, that their Sins Are imbittered, and themselves thereby weaned from the delights and pleasures of the world, convinced of the evil of their since,
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and what they want in humiliation they have it in humility, the less humbled, the more they are kept humble,
and what they want in humiliation they have it in humility, the less humbled, the more they Are kept humble,
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and what they do want at the first, they have it afterwards by degrees, soaking into their souls.
and what they do want At the First, they have it afterwards by Degrees, soaking into their Souls.
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Have they then any reason to be discouraged, in these respects? surely no.
Have they then any reason to be discouraged, in these respects? surely no.
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But should not a Godly, Gracious man be fully grieved and humbled for his sin? But should not a Godly, Gracious man be Fully grieved and humbled for his since?
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Grieved, humbled for his sin? yes surely;
Grieved, humbled for his since? yes surely;
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though the Lord through the over-ruling hand of his Grace, do work never so much good out of my sin unto me,
though the Lord through the overruling hand of his Grace, do work never so much good out of my since unto me,
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yet I am to be humbled for it, and the rather to be humbled for it,
yet I am to be humbled for it, and the rather to be humbled for it,
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because he works good out of it.
Because he works good out of it.
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but if you look into the Psal. 51. you shal find David humbled, but not discouraged,
but if you look into the Psalm 51. you shall find David humbled, but not discouraged,
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I have read indeed of the Mother of those three Learned men, Lumbard, Gratian, and Comaestor, the three great pillars of the Roman Church (for Lumbard wrote the sentences; and Gratian the Popish Decretals;
I have read indeed of the Mother of those three Learned men, Lumbard, Gratian, and Comaestor, the three great pillars of the Roman Church (for Lumbard wrote the sentences; and Gratian the Popish Decretals;
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and Comaestor, Historiam Scholasticam ) that when she lay on her death bed, and the Priest came unto her,
and Comaestor, Historiam Scholasticam) that when she lay on her death Bed, and the Priest Come unto her,
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and called upon her for repentance of her whoredomes, (for these three, Lumbard, Gratian, and Comaestor, were her bastards,
and called upon her for Repentance of her whoredoms, (for these three, Lumbard, Gratian, and Comaestor, were her bastards,
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as the very popish writers do record it) & he telling her that she must be greatly afflicted, grieved,
as the very popish writers do record it) & he telling her that she must be greatly afflicted, grieved,
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and humbled for her uncleanness, or else she could not be saved, why? said she, I confess indeed, that whoredom and uncleanness is a great sin,
and humbled for her uncleanness, or Else she could not be saved, why? said she, I confess indeed, that whoredom and uncleanness is a great since,
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but considering what a great deal of good hath come to the Church of God by my sin, that three such great lights have been brought forth into the world by my sin, Non valeo paenitentiam agere, I cannot, I wil not repent.
but considering what a great deal of good hath come to the Church of God by my since, that three such great lights have been brought forth into the world by my since, Non valeo paenitentiam agere, I cannot, I will not Repent.
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& thus it is with many poor ignorant souls, when they see, how the Lord by his over-ruling hand doth work good unto them out of their sin,
& thus it is with many poor ignorant Souls, when they see, how the Lord by his overruling hand does work good unto them out of their since,
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as some outward blessings & mercys, they do not repent of their sin, but rather justify themselves in their sins:
as Some outward blessings & Mercies, they do not Repent of their since, but rather justify themselves in their Sins:
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but now take a Godly man, a gracious soul, and the more that he sees the Lord working good out of his sin, the more he is humbled for it;
but now take a Godly man, a gracious soul, and the more that he sees the Lord working good out of his since, the more he is humbled for it;
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and upon that very ground, because God works good of it, therefore he is humbled the more. Yet further;
and upon that very ground, Because God works good of it, Therefore he is humbled the more. Yet further;
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it is observed, that though the Lord did ordinarily cal David his servant, yet when David had sinned that great sin, he sent the prophet to him saying, Go say to David, he had lost the title of servant,
it is observed, that though the Lord did ordinarily call David his servant, yet when David had sinned that great since, he sent the Prophet to him saying, Go say to David, he had lost the title of servant,
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now bare David, now single David, now David without the title my servant.
now bore David, now single David, now David without the title my servant.
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And so though God ordinarily called the people of Israel his people, yet when they had committed that great sin of Idolatry in the matter of the Golden Calfe, the Lord doth not cal them his people,
And so though God ordinarily called the people of Israel his people, yet when they had committed that great since of Idolatry in the matter of the Golden Calf, the Lord does not call them his people,
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but he saith to Moses, The people, not My people, but The people, and Thy people Moses, now they had lost their old title.
but he Says to Moses, The people, not My people, but The people, and Thy people Moses, now they had lost their old title.
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Thus, I say, the sins of Gods own people do deprive them, and divest them of their spiritual priviledges,
Thus, I say, the Sins of God's own people do deprive them, and divest them of their spiritual privileges,
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and can a gracious heart look upon this, and consider how he is divested and disrobed of his spiritual priviledges,
and can a gracious heart look upon this, and Consider how he is divested and disrobed of his spiritual privileges,
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and not mourn under it? Can one friend grieve another friend, and not be grieved himself? The Saints by their sins they grieve God, who is their best friend,
and not mourn under it? Can one friend grieve Another friend, and not be grieved himself? The Saints by their Sins they grieve God, who is their best friend,
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and therefore certainly they must needs be grieved, they must needs be humbled, or there is no Grace, not grieved, not humbled, not Gracious.
and Therefore Certainly they must needs be grieved, they must needs be humbled, or there is no Grace, not grieved, not humbled, not Gracious.
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But now because they are grieved, and humbled for sin committed, therefore they are not discouraged, I say,
But now Because they Are grieved, and humbled for since committed, Therefore they Are not discouraged, I say,
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because they are grieved, and because they are humbled for sin committed, therefore they are not discouraged,
Because they Are grieved, and Because they Are humbled for since committed, Therefore they Are not discouraged,
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for discouragement is a hinderance to humiliation, and the more truly a man is humbled for sin committed, the less he is discouraged,
for discouragement is a hindrance to humiliation, and the more truly a man is humbled for since committed, the less he is discouraged,
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and the more a man is discouraged, the less he is truly humbled.
and the more a man is discouraged, the less he is truly humbled.
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You wil say then, but what is the difference between these? a man is to be humbled, You will say then, but what is the difference between these? a man is to be humbled,
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and not discouraged, not discouraged and yet to be humbled, what is the difference between these two, being humbled, and being discouraged? and not discouraged, not discouraged and yet to be humbled, what is the difference between these two, being humbled, and being discouraged?
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It is a profitable question and worth our time: by way of answer therefore thus.
It is a profitable question and worth our time: by Way of answer Therefore thus.
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First, When a man is humbled, truly humbled, the object of his grief, sorrow or trouble, is sin it self,
First, When a man is humbled, truly humbled, the Object of his grief, sorrow or trouble, is since it self,
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as a dishonor done unto God:
as a dishonour done unto God:
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the object of discouragement is a mans own condition, or sin in order to his own condition, the ultimate object of discouragement being a mans own condition when a man is discouraged, you shal find stil, that his trouble runs al out upon his own condition, O! saith a discouraged person, I have sinned, I have thus sinned,
the Object of discouragement is a men own condition, or since in order to his own condition, the ultimate Object of discouragement being a men own condition when a man is discouraged, you shall find still, that his trouble runs all out upon his own condition, OH! Says a discouraged person, I have sinned, I have thus sinned,
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and therefore my condition is naught, and if my condition be naught now, it wil never be better, Lord, what wil become of my soul? Stil his trouble is about his own condition.
and Therefore my condition is nought, and if my condition be nought now, it will never be better, Lord, what will become of my soul? Still his trouble is about his own condition.
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But when a man is grieved and truly humbled for sin, his trouble is about sin it self,
But when a man is grieved and truly humbled for since, his trouble is about since it self,
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as a dishonor done unto God. To clear this by scripture, you know Cain was discouraged, but Cain was not humbled:
as a dishonour done unto God. To clear this by scripture, you know Cain was discouraged, but Cain was not humbled:
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how may that appear? Cain was troubled about his condition Ah! saith he, My punishment is greater than I can bear.
how may that appear? Cain was troubled about his condition Ah! Says he, My punishment is greater than I can bear.
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on the other side, the poor prodigal was humbled, but not discouraged:
on the other side, the poor prodigal was humbled, but not discouraged:
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how may that appear? his trouble was about his sin, and not about his condition:
how may that appear? his trouble was about his since, and not about his condition:
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I wil return unto my Father, saith he, and I wil say unto him, I have sinned against Heaven, I will return unto my Father, Says he, and I will say unto him, I have sinned against Heaven,
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and before thee, and I am no more worthy to be called thy Son, make me as one of thy hired servants.
and before thee, and I am no more worthy to be called thy Son, make me as one of thy hired Servants.
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David sometimes was both discouraged and humbled, and then you find his repentance and humiliation to be very brackish:David sometime was both discouraged and humbled, and then you find his Repentance and humiliation to be very brackish:
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for it is a penitential Psalm, therefore humbled and not discouraged, for stil he did keep his Assurance, vers. 14. Deliver me from blood-guiltiness O God, thou God of my Salvation.
for it is a penitential Psalm, Therefore humbled and not discouraged, for still he did keep his Assurance, vers. 14. Deliver me from Bloodguiltiness Oh God, thou God of my Salvation.
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But what was his repentance, his trouble about? It was about his sin, and not about his condition, read vers. 23. and so on, Wash me throughly from mine iniquity,
But what was his Repentance, his trouble about? It was about his since, and not about his condition, read vers. 23. and so on, Wash me thoroughly from mine iniquity,
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and clense me from my sin, for I acknowledg my transgression, and my sin is ever before me, Against thee, thee only have I sinned, and done this evil in thy sight:
and cleanse me from my since, for I acknowledge my Transgression, and my since is ever before me, Against thee, thee only have I sinned, and done this evil in thy sighed:
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Behold I was shapen in iniquity, and in sin did my mother conceive me, stil ye see his eye is upon his sin,Behold I was shapen in iniquity, and in since did my mother conceive me, still you see his eye is upon his since,
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and not upon his condition only;
and not upon his condition only;
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So that I say, when a man is truly humbled and grieved for sin, the object of his grief is sin,
So that I say, when a man is truly humbled and grieved for since, the Object of his grief is since,
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as a dishonor done unto God:
as a dishonour done unto God:
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when a man is discouraged and not humbled, then his trouble is al about his condition,
when a man is discouraged and not humbled, then his trouble is all about his condition,
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and what wil become of him.
and what will become of him.
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Secondly, True humiliation, it is no enemy, but a real friend unto spiritual joy, to our rejoyceing in God.
Secondly, True humiliation, it is no enemy, but a real friend unto spiritual joy, to our rejoicing in God.
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The more a man is humbled for sin committed, the more he wil rejoyce in God,
The more a man is humbled for since committed, the more he will rejoice in God,
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and rejoyce that he can grieve for Sin: He grieves, and rejoyceth that he can grieve for sin.
and rejoice that he can grieve for since: He grieves, and Rejoiceth that he can grieve for since.
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therefore humiliation (by our Savior Christ) is made an effect of the comforter.
Therefore humiliation (by our Saviour christ) is made an Effect of the comforter.
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I wil send the comforter, and he shal convince the world of sin, because there is comfort alwaies goes along with true humiliation, it is not an enemy but a friend to our spiritual rejoycing;
I will send the comforter, and he shall convince the world of since, Because there is Comfort always Goes along with true humiliation, it is not an enemy but a friend to our spiritual rejoicing;
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but discouragement is an enemy to spiritual joy;
but discouragement is an enemy to spiritual joy;
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A man that is discouraged, is grieved, and he is sad upon his grief, and if ye tel him that he must rejoyce in God,
A man that is discouraged, is grieved, and he is sad upon his grief, and if you tell him that he must rejoice in God,
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and cal upon him to rejoyce in God, O! no, saith he, it is not for me to rejoyce, I am a man of another disposition, joy doth not belong to me,
and call upon him to rejoice in God, OH! no, Says he, it is not for me to rejoice, I am a man of Another disposition, joy does not belong to me,
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or to one in my condition:
or to one in my condition:
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But now when a man is truly humbled, the more he is humbled for Sin, the more he can rejoyce in God,
But now when a man is truly humbled, the more he is humbled for since, the more he can rejoice in God,
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but the more a man is discouraged, the less he rejoyceth in God.
but the more a man is discouraged, the less he Rejoiceth in God.
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Thirdly, The more a man is humbled, truly humbled for Sin, the more he is found in Duty;
Thirdly, The more a man is humbled, truly humbled for since, the more he is found in Duty;
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the more a man is discouraged, the more his hands are weakened to Duty:
the more a man is discouraged, the more his hands Are weakened to Duty:
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As it is with the Water, if the Water do continue in its true stream, it doth not over-flow the Banks, it doth not break down the Dam:
As it is with the Water, if the Water do continue in its true stream, it does not overflow the Banks, it does not break down the Dam:
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Somtimes you have a great fall of Water, a great and mighty flood, and then the River over-flows the Banks,
Sometimes you have a great fallen of Water, a great and mighty flood, and then the River overflows the Banks,
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and the Water bears down the Dam. So here; Duty is the Bank of Sorrow, Grief, and Humiliation for Sin;
and the Water bears down the Dam. So Here; Duty is the Bank of Sorrow, Grief, and Humiliation for since;
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I say, your Duties are the Banks of all your Godly Sorrow, and when a mans Sorrow,
I say, your Duties Are the Banks of all your Godly Sorrow, and when a men Sorrow,
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or Grief, doth arise to such an height, that it swels over Duty, and a man saith, I will pray no more, it is to no purpose;
or Grief, does arise to such an height, that it Swells over Duty, and a man Says, I will pray no more, it is to no purpose;
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and I will hear no more, for there is no hope for my soul; and I will examine my own heart no more:
and I will hear no more, for there is no hope for my soul; and I will examine my own heart no more:
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when thus Sorrow swels over Duty, and breaks down the Dam of Duty, then it is Discouragement, it is not Humiliation:
when thus Sorrow Swells over Duty, and breaks down the Dam of Duty, then it is Discouragement, it is not Humiliation:
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be not mistaken, this is not Humiliation, this is a plain Discouragement. There is a great difference then between Discouragement and Humiliation:
be not mistaken, this is not Humiliation, this is a plain Discouragement. There is a great difference then between Discouragement and Humiliation:
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Many People indeed do call their Discouragements, Humiliation;
Many People indeed do call their Discouragements, Humiliation;
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but the Lord knows, there is not a drop of Humiliation in a flood of Discouragement:
but the Lord knows, there is not a drop of Humiliation in a flood of Discouragement:
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Would you therefore be humbled? O then, be not discouraged; for the more you are discouraged, the less you will be humbled;
Would you Therefore be humbled? O then, be not discouraged; for the more you Are discouraged, the less you will be humbled;
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and the more humbled you are, the less discouraged you wil be.
and the more humbled you Are, the less discouraged you will be.
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But if there be such a great difference between these, and if it be our Duty, to be humbled for sin, but not to be discouraged; But if there be such a great difference between these, and if it be our Duty, to be humbled for since, but not to be discouraged;
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What should a man do to bear up his heart to the work of Humiliation,
What should a man do to bear up his heart to the work of Humiliation,
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and yet bear up against all Discouragement? How shall I be so humbled as I may not be discouraged? or what shal a man do that he may be humbled,
and yet bear up against all Discouragement? How shall I be so humbled as I may not be discouraged? or what shall a man do that he may be humbled,
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and yet not be discouraged in his Humiliation? First:and yet not be discouraged in his Humiliation? First:
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Let Christians carry this Rule alwaies up and down with them, namely, That a man is to be humbled for his sin,
Let Christians carry this Rule always up and down with them, namely, That a man is to be humbled for his since,
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although it be never so smal, but he is not to be discouraged for his sin though it be never so great. Both these parts are true:
although it be never so small, but he is not to be discouraged for his since though it be never so great. Both these parts Are true:
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A man is not to be discouraged under his sin, although it be never so great;
A man is not to be discouraged under his since, although it be never so great;
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because Discouragement it self is a sin, and that cannot help against sin, Sin cannot help against sin.
Because Discouragement it self is a since, and that cannot help against since, since cannot help against since.
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A man is to be humbled for his sin, although it be never so smal, for it is a dishonor to God, and little sins make way to great sins.
A man is to be humbled for his since, although it be never so small, for it is a dishonour to God, and little Sins make Way to great Sins.
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So then, if thou would'st be humbled, and not discouraged, carry this Rule up and down with you,
So then, if thou Wouldst be humbled, and not discouraged, carry this Rule up and down with you,
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and alwaies remember it upon all occasions:
and always Remember it upon all occasions:
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It is my Duty, and I have reason to be humbled for my sin, although it be never so smal;
It is my Duty, and I have reason to be humbled for my since, although it be never so small;
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but I have no reason to be discouraged under my sin, though it be never so great. Secondly:
but I have no reason to be discouraged under my since, though it be never so great. Secondly:
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In all your Humiliation, be sure that you never part or separate those things that God hath joyned together:
In all your Humiliation, be sure that you never part or separate those things that God hath joined together:
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God hath joyned Commandement and Promise together, the Promise & the Commandement are born Twins;
God hath joined Commandment and Promise together, the Promise & the Commandment Are born Twins;
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there is never a Commandement that you read of, but hath a Promise annexed to it, a Promise of Assistance, a Promise of Acceptance, and a Promise of Reward.
there is never a Commandment that you read of, but hath a Promise annexed to it, a Promise of Assistance, a Promise of Acceptance, and a Promise of Reward.
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If you look upon the Commandement it self without the Promise, then you will despair; if you look upon the Promise without the Commandement, then you will presume:
If you look upon the Commandment it self without the Promise, then you will despair; if you look upon the Promise without the Commandment, then you will presume:
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But look upon Promise and Commandement, Commandement and Promise together, then ye will be humbled, in case ye have sinned,
But look upon Promise and Commandment, Commandment and Promise together, then you will be humbled, in case you have sinned,
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but ye wil not be discouraged.
but you will not be discouraged.
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The Lord you know hath given two Eyes to man, and if a man should put out one,
The Lord you know hath given two Eyes to man, and if a man should put out one,
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and say, I can see well enough with the other, what need I have two? he should sin greatly.
and say, I can see well enough with the other, what need I have two? he should sin greatly.
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So for the soul, the Lord hath given two eyes, as I may so speak; the eye of Conscience, which is to look upon Gods Commandement;
So for the soul, the Lord hath given two eyes, as I may so speak; the eye of Conscience, which is to look upon God's Commandment;
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and the eye of Faith, which is to look upon Gods Promise: and if any man will say;
and the eye of Faith, which is to look upon God's Promise: and if any man will say;
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I will put out the eye of Faith, I can see well enough with the Eye of Conscience upon Gods Commandement, he shal do ill, and very ill:
I will put out the eye of Faith, I can see well enough with the Eye of Conscience upon God's Commandment, he shall do ill, and very ill:
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and if a man shall say, I will put out the Eye of Conscience, for I can see well enough with the Eye of Faith, he shal do very ill.
and if a man shall say, I will put out the Eye of Conscience, for I can see well enough with the Eye of Faith, he shall do very ill.
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But whenever you find you have sinned against any Commandement, presently say, Where is the Promise? I may not look upon the Commandement without the Promise,
But whenever you find you have sinned against any Commandment, presently say, Where is the Promise? I may not look upon the Commandment without the Promise,
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nor the Promise without the Commandement. Thus joyn both together, and you shall not be discouraged; yet be humbled. Thirdly:
nor the Promise without the Commandment. Thus join both together, and you shall not be discouraged; yet be humbled. Thirdly:
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In all your Humiliation, take heed that you do not mourn for your sin only in order to your condition,
In all your Humiliation, take heed that you do not mourn for your since only in order to your condition,
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but rather mourn over your condition in order to your sin.
but rather mourn over your condition in order to your since.
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Humiliation (you have heard) is objectated upon Sin it self, as a dishonor to God;
Humiliation (you have herd) is objectated upon since it self, as a dishonour to God;
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the Object of our Humiliation is Sin it self, as a dishonor done unto God:
the Object of our Humiliation is since it self, as a dishonour done unto God:
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but now the Object of our Discouragement (you have heard) is our Condition, only our Condition.
but now the Object of our Discouragement (you have herd) is our Condition, only our Condition.
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Well then, would you be humbled so as you may not be discouraged? take heed that you do not stand poring only upon your Condition;
Well then, would you be humbled so as you may not be discouraged? take heed that you do not stand poring only upon your Condition;
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but rather say thus unto thine own soul;
but rather say thus unto thine own soul;
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O my soul, thou hast been much mistaken (the Lord pardon it) for all this questioning hath been about thy Condition,
Oh my soul, thou hast been much mistaken (the Lord pardon it) for all this questioning hath been about thy Condition,
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and what will become of thee, and if at any time thou hast grieved for Sin, it hath been in order to thy condition,
and what will become of thee, and if At any time thou hast grieved for since, it hath been in order to thy condition,
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because thy condition is naught, and because thou did'st not know what should become of thee:
Because thy condition is nought, and Because thou didst not know what should become of thee:
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but now if thou would'st be truly humbled, and not be discouraged, then lay aside a little the thoughts of your own condition,
but now if thou Wouldst be truly humbled, and not be discouraged, then lay aside a little the thoughts of your own condition,
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and pitch upon sin as a breach of Gods Law, a transgression of the Law of God, a dishonor done to God,
and pitch upon since as a breach of God's Law, a Transgression of the Law of God, a dishonour done to God,
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and as a breach of the Law of Love between Christ and you.
and as a breach of the Law of Love between christ and you.
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Thus I say, if you would be humbled, and not discouraged, rather mourn over your Condition in order to your Sin,
Thus I say, if you would be humbled, and not discouraged, rather mourn over your Condition in order to your since,
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than for your Sin in order to your Condition. Fourthly: In your Humiliation, take heed that you do not meddle too much with Gods Prerogative, and with Gods Peculiar.
than for your since in order to your Condition. Fourthly: In your Humiliation, take heed that you do not meddle too much with God's Prerogative, and with God's Peculiar.
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In Humiliation, a man is to meddle with that which belongs to man: Some things there are that are peculiar to God, and are his Prerogative.
In Humiliation, a man is to meddle with that which belongs to man: some things there Are that Are peculiar to God, and Are his Prerogative.
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You see how it is with the Birds of the Air;
You see how it is with the Birds of the Air;
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so long as the Birds fly up and down here in the Air, they do live comfortably;
so long as the Birds fly up and down Here in the Air, they do live comfortably;
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but if the Birds do fly up to the Element of Fire, it wil burn their Wings,
but if the Birds do fly up to the Element of Fire, it will burn their Wings,
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and they will fall down head-long.
and they will fallen down headlong.
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So here, so long as a man in his Humiliation keeps within his own Compass and Element, he may walk comfortably there;
So Here, so long as a man in his Humiliation keeps within his own Compass and Element, he may walk comfortably there;
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but if a man in Humiliation, will soar up unto Gods Prerogative, certainly his Soul wil fal down upon the Earth, and be much discouraged.
but if a man in Humiliation, will soar up unto God's Prerogative, Certainly his Soul will fall down upon the Earth, and be much discouraged.
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Now I pray, what is more the Prerogative and Peculiar of God than this, To know who is a Reprobate,
Now I pray, what is more the Prerogative and Peculiar of God than this, To know who is a Reprobate,
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and who is not? When a man is humbled and grieved about his Sin,
and who is not? When a man is humbled and grieved about his since,
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and he finds that he hath sinned much against God, and thereupon he concludes himself to be a Reprobate, is not this •o come upon Gods Prerogative? The Scripture tels a man indeed, what he is for the present, That a man for the present is a Drunkard,
and he finds that he hath sinned much against God, and thereupon he concludes himself to be a Reprobate, is not this •o come upon God's Prerogative? The Scripture tells a man indeed, what he is for the present, That a man for the present is a Drunkard,
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or a Swearer, or a Sabbath-breaker, or an Adulterer;
or a Swearer, or a Sabbath breaker, or an Adulterer;
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but doth the Scripture tel him that he is a Reprobate, that he can never be converted and turned to God? Surely this is Gods great Prerogative to know, his Secret which he reserves to himself,
but does the Scripture tell him that he is a Reprobate, that he can never be converted and turned to God? Surely this is God's great Prerogative to know, his Secret which he reserves to himself,
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and therefore when a man goes to be humbled before God, and concludes, O! I am a Reprobate,
and Therefore when a man Goes to be humbled before God, and concludes, OH! I am a Reprobate,
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and there is no hope for me, and I shal never be converted; this is to soar too high into Gods Prerogative, and he wil burn his wings,
and there is no hope for me, and I shall never be converted; this is to soar too high into God's Prerogative, and he will burn his wings,
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and he wil fal down into great Discouragement.
and he will fall down into great Discouragement.
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Therefore in al your Humiliation, take heed that you do not fal upon any thing that is the Peculiar and Prerogative of God,
Therefore in all your Humiliation, take heed that you do not fall upon any thing that is the Peculiar and Prerogative of God,
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for then you wil not be humbled, but discouraged. Fifthly:
for then you will not be humbled, but discouraged. Fifthly:
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The more you are humbled and grieved by the Sight of Gods free Love and Grace, the more you wil be humbled, and the less discouraged.
The more you Are humbled and grieved by the Sighed of God's free Love and Grace, the more you will be humbled, and the less discouraged.
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When you come to Humiliation, you are humbled, because you have sinned against God;
When you come to Humiliation, you Are humbled, Because you have sinned against God;
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but how do you present this God to your own soul? Do you present him as a Judg only? or as a Father also? Do you present the Lord unto your soul only under the Notion or Attribute of his Greatness,
but how do you present this God to your own soul? Do you present him as a Judge only? or as a Father also? Do you present the Lord unto your soul only under the Notion or Attribute of his Greatness,
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or under the Notion and Attribute of his Goodness also? Luther said thus:
or under the Notion and Attribute of his goodness also? Luther said thus:
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When my heart is brisk and jolly, I present God unto my self under the notion of his Greatness; When my heart is brisk and jolly, I present God unto my self under the notion of his Greatness;
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but when my heart is low and fearing, then I present God to me under the notion of his Goodness:
but when my heart is low and fearing, then I present God to me under the notion of his goodness:
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One while I consider Christ as my Example, another while as my Gift: when my heart is too high, then I consider Christ as my Example;
One while I Consider christ as my Exampl, Another while as my Gift: when my heart is too high, then I Consider christ as my Exampl;
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when my spirit is too low, I consider Christ as my Gift. So do you also.when my Spirit is too low, I Consider christ as my Gift. So do you also.
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I know you wil say, I cannot somtimes present the Lord unto my soul under the notion of a Father,
I know you will say, I cannot sometimes present the Lord unto my soul under the notion of a Father,
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because I have no assurance of his Love.
Because I have no assurance of his Love.
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Yet you may consider the Lord as gracious in himself, as good in himself, and loving in himself,
Yet you may Consider the Lord as gracious in himself, as good in himself, and loving in himself,
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and say, I have thus and thus Sinned against a gracious God, and although thou hast not assurance of Gods Love to thee in Particular,
and say, I have thus and thus Sinned against a gracious God, and although thou hast not assurance of God's Love to thee in Particular,
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yet if you can present God to your soul, under the Notion of his general Goodness,
yet if you can present God to your soul, under the Notion of his general goodness,
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as good in himself, you will never be discouraged, but be humbled. Sixtly, and lastly: If you would be truly humbled, and not be discouraged; not discouraged, and yet humbled;
as good in himself, you will never be discouraged, but be humbled. Sixty, and lastly: If you would be truly humbled, and not be discouraged; not discouraged, and yet humbled;
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there are many disadvantages which a weak Christian lyes under, that a strong Christian doth not.
there Are many disadvantages which a weak Christian lies under, that a strong Christian does not.
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then beat and drive up all your sins to your unbeleef, and lay the stress and weight of all your sorrow upon that Sin. As in matter of thankfulness,
then beatrice and drive up all your Sins to your unbelief, and lay the stress and weight of all your sorrow upon that Sin. As in matter of thankfulness,
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if a man do run up every Mercy, unto the Fountain Mercy, the Blood of Jesus Christ, he wil be most thankful:
if a man do run up every Mercy, unto the Fountain Mercy, the Blood of jesus christ, he will be most thankful:
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So in the matter of Humiliation, If a man do run up every Sin, unto the Fountain ▪ the Head Sin, he wil be most humbled.
So in the matter of Humiliation, If a man do run up every since, unto the Fountain ▪ the Head since, he will be most humbled.
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Now what is the great Sin, the Fountain Sin, the Head Sin of al your Sins,
Now what is the great since, the Fountain since, the Head since of all your Sins,
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but Unbelief? and beleeve it, he is never far from Faith, that is humbled for his Unbeleef,
but Unbelief? and believe it, he is never Far from Faith, that is humbled for his Unbelief,
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and he wil never be discouraged that is not far from Faith.
and he will never be discouraged that is not Far from Faith.
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Now therefore, if at any time you find your soul in any Sin, then say, This hath my Unbeleef done, I did not think that I had had such an unbeleeving heart;
Now Therefore, if At any time you find your soul in any since, then say, This hath my Unbelief done, I did not think that I had had such an unbelieving heart;
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O! what an unbeleeving heart have I! This, even all this Sin hath my Unbeleef brought forth.
OH! what an unbelieving heart have I! This, even all this since hath my Unbelief brought forth.
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Now the Lord heal my unbeleeving heart.
Now the Lord heal my unbelieving heart.
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A soul grieved for unbeleef, wil never be discouraged too much, nor be humbled too little, he wil be humbled in truth for sin,
A soul grieved for unbelief, will never be discouraged too much, nor be humbled too little, he will be humbled in truth for since,
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because he is humbled for his unbeleef, which is the mother Sin;
Because he is humbled for his unbelief, which is the mother since;
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yet he wil not be discouraged, because he is humbled for that which doth cause al discouragements.
yet he will not be discouraged, Because he is humbled for that which does cause all discouragements.
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Lay therefore the weight of your sorrow upon this Sin, and you shal be truly humbled without unjust discouragement.
Lay Therefore the weight of your sorrow upon this since, and you shall be truly humbled without unjust discouragement.
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And thus I have dispatched the first particular, by al which you see, That a Gracious, Godly man,
And thus I have dispatched the First particular, by all which you see, That a Gracious, Godly man,
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though he hath just cause for humiliation, yet he hath no just and scripture reason to be discouraged for his Sin:
though he hath just cause for humiliation, yet he hath no just and scripture reason to be discouraged for his since:
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though he have Sinned, and Sinned greatly, yet no discouragement is to grow upon this condition.
though he have Sinned, and Sinned greatly, yet no discouragement is to grow upon this condition.
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And thus I have done with the First Instance.
And thus I have done with the First Instance.
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A LIFTING UP, In case of WEAK GRACE. Serm. V PSALM, 42.11.
A LIFTING UP, In case of WEAK GRACE. Sermon V PSALM, 42.11.
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Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. SOmtimes the Discouragements of the Saints, do arise from the weakness of their Graces.
Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. Sometimes the Discouragements of the Saints, do arise from the weakness of their Graces.
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O! saies one, I am a poor, feeble, and a weak Creature; some are strong in the Lord, and in the power of his Might;
OH! Says one, I am a poor, feeble, and a weak Creature; Some Are strong in the Lord, and in the power of his Might;
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who do a great deal of Service for God in their day:
who do a great deal of Service for God in their day:
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but as for me, I am a poor Babe in Christ (if a Babe) and so am able to do little or nothing for God:
but as for me, I am a poor Babe in christ (if a Babe) and so am able to do little or nothing for God:
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Therefore I am thus discouraged and cast down, have I not just cause and reason for it? No:
Therefore I am thus discouraged and cast down, have I not just cause and reason for it? No:
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For God is able to make all Grace to abound towards you, that ye alwaies having all sufficiency in all things, may abound to every good Work, 2 Cor. 9.8.
For God is able to make all Grace to abound towards you, that you always having all sufficiency in all things, may abound to every good Work, 2 Cor. 9.8.
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And if God have recompenced your weakness with Wisdom, then surely you have no cause to complain of your weakness:
And if God have recompensed your weakness with Wisdom, then surely you have no cause to complain of your weakness:
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somtimes weakness is recompenced with wisdom, for saies Solomon, Pro. 30.24. There be four things that are little upon the Earth: but they are exceeding wise. sometimes weakness is recompensed with Wisdom, for Says Solomon, Pro 30.24. There be four things that Are little upon the Earth: but they Are exceeding wise.
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The Ants, the Conies, the Locusts, and the Spider. Wherein doth the wisdom of the Ants consist? He tels you in vers. 25. The Ants are a people not strong,
The Aunts, the Conies, the Locusts, and the Spider. Wherein does the Wisdom of the Aunts consist? He tells you in vers. 25. The Aunts Are a people not strong,
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yet they prepare their meat in Summer. In time of plenty they do lay up for the time of want.yet they prepare their meat in Summer. In time of plenty they do lay up for the time of want.
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Wherein doth the wisdom of the Coneys consist? he tels you in vers. 26. The Conies are a feeble folk,
Wherein does the Wisdom of the Cones consist? he tells you in vers. 26. The Conies Are a feeble folk,
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yet make they their houses in the rocks: though they be weak in themselves, yet they dwel in strong places.yet make they their houses in the Rocks: though they be weak in themselves, yet they dwell in strong places.
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Wherein doth the wisdom of the Locusts appear? he tels you in ver. 27. The Locusts have no King,
Wherein does the Wisdom of the Locusts appear? he tells you in ver. 27. The Locusts have no King,
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yet go they forth al of them by bands: though they be weak alone, yet they do joyn together, and so are strong.yet go they forth all of them by bans: though they be weak alone, yet they do join together, and so Are strong.
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But wherein doth the wisdom of the Spider consist? he tels you in vers. 28. The Spider taketh hold with her hands, and is in Kings Chambers:
But wherein does the Wisdom of the Spider consist? he tells you in vers. 28. The Spider Takes hold with her hands, and is in Kings Chambers:
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though the chamber of a King, is most swept and clensed, yet by the industry of her hands, she doth take hold on the beams thereof,
though the chamber of a King, is most swept and cleansed, yet by the industry of her hands, she does take hold on the beams thereof,
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and dwels on high out of danger.
and dwells on high out of danger.
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So that, although these creatures are weak and feeble in themselves, yet by their wisdom, their weakness is recompenced,
So that, although these creatures Are weak and feeble in themselves, yet by their Wisdom, their weakness is recompensed,
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and they save themselves from injury, and wrong, as wel as if they were stronger.
and they save themselves from injury, and wrong, as well as if they were Stronger.
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Now shal the Ant, Cony, Locust, and Spider be wise in their kind, and shal not a Christian be so? true saving Grace is the best wisdom, every Godly man, is a wise man;
Now shall the Ant, Cony, Locust, and Spider be wise in their kind, and shall not a Christian be so? true Saving Grace is the best Wisdom, every Godly man, is a wise man;
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and though he be but weak in Grace, yet he hath true wisdom: the wisdom of the Ants, to provide in Summer against a rainy day:
and though he be but weak in Grace, yet he hath true Wisdom: the Wisdom of the Aunts, to provide in Summer against a rainy day:
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the wisdom of the Conyes, to build in the rock Christ: the wisdom of the Locusts, to joyn with others:
the Wisdom of the Conies, to built in the rock christ: the Wisdom of the Locusts, to join with Others:
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and the wisdom of the spider, to take hold on those beams of the promises, which are in the chamber of our King Christ ▪ and if God have thus recompenced your weakness with this wisdom,
and the Wisdom of the spider, to take hold on those beams of the promises, which Are in the chamber of our King christ ▪ and if God have thus recompensed your weakness with this Wisdom,
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why should you then complain? But is it then no disadvantage, for a man to be weak in Grace? Yes much, very •uch;
why should you then complain? But is it then no disadvantage, for a man to be weak in Grace? Yes much, very •uch;
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Ye see how the weak sire, lyes sobbing under the disadvantage of green wood, which the strong sire doth not:
You see how the weak sire, lies sobbing under the disadvantage of green wood, which the strong sire does not:
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so doth Christs smoaking flax, ly under many disadvantages, which the strong Christian doth not. As,
so does Christ smoking flax, lie under many disadvantages, which the strong Christian does not. As,
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Though a man have truth of Grace, yet if he be but weak in Grace, he is more apt and ready to stumble,
Though a man have truth of Grace, yet if he be but weak in Grace, he is more apt and ready to Stumble,
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and fal, and to be turned out of the way, Heb. 12.12. Wherefore lift up the hands which hang down, and the feeble knees. Saith the Apostle.
and fall, and to be turned out of the Way, Hebrew 12.12. Wherefore lift up the hands which hang down, and the feeble knees. Says the Apostle.
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Least that which is lame be turned out of the way. A weak man is more apt to fal than a strong;lest that which is lame be turned out of the Way. A weak man is more apt to fall than a strong;
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and i• he do fal, he is more unable to rise again: A strong man fallen, is quickly up again;
and i• he do fall, he is more unable to rise again: A strong man fallen, is quickly up again;
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but the weak fals, and is ready to fal again when he rises; so it is with a weak C•ristian, he stumbles often, and is apt to fal,
but the weak falls, and is ready to fall again when he rises; so it is with a weak C•ristian, he stumbles often, and is apt to fall,
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and if he have fallen, he is even ready to fal again when he goes about to rise.
and if he have fallen, he is even ready to fall again when he Goes about to rise.
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He is more easily quenched, in regard of his comforts, than the strong Christian is. A strong Christian wil improve that for himself which seemes to be against him;
He is more Easily quenched, in regard of his comforts, than the strong Christian is. A strong Christian will improve that for himself which seems to be against him;
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but the weak Christian, wil improve that against himself which is in truth for him.
but the weak Christian, will improve that against himself which is in truth for him.
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When our Savior Christ said to the woman of Canaan, It it not lawful to cast Childrens bread before dogs.
When our Saviour christ said to the woman of Canaan, It it not lawful to cast Children's bred before Dogs.
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She made an advantage of those words, and thereby did gather in upon Christ, saying, True Lord,
She made an advantage of those words, and thereby did gather in upon christ, saying, True Lord,
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but the dogs eat the crumbs that fal from the table. Thus she improved that for her self, which seemed to be against her.
but the Dogs eat the crumbs that fall from the table. Thus she improved that for her self, which seemed to be against her.
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Why? because she was strong in faith, O woman (saith our Savior) great is thy fayth. But when the Angel of the Lord appeared to Manoah. Judg: 13. he said to his wife, We shal surely die, because we have seen the Lord.
Why? Because she was strong in faith, Oh woman (Says our Saviour) great is thy faith. But when the Angel of the Lord appeared to Manoah. Judge: 13. he said to his wife, We shall surely die, Because we have seen the Lord.
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Thus he improved that against him, which did make for him: (as his wife truly interpreted the thing vers. 23.) why so? but because he was weak in faith.
Thus he improved that against him, which did make for him: (as his wife truly interpreted the thing vers. 23.) why so? but Because he was weak in faith.
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The strong fire burns the more, by the very water that is cast upon it;
The strong fire burns the more, by the very water that is cast upon it;
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but the weak fire is quenched, by the very fuel, wood, or coal that is cast on it;
but the weak fire is quenched, by the very fuel, wood, or coal that is cast on it;
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so a weak Christian also, apt is to be quenched, even by those very truths, and dispensations, whereby he should burn and blaze out the more.
so a weak Christian also, apt is to be quenched, even by those very truths, and dispensations, whereby he should burn and blaze out the more.
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He cannot glorify God as the strong Christian may and doth. One Sun doth Glorify the Creator more, than an hundred other Stars;
He cannot Glorify God as the strong Christian may and does. One Sun does glorify the Creator more, than an hundred other Stars;
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for, saies he, this is but a little Child.
for, Says he, this is but a little Child.
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because there is much light met in one body: and one strong Christian doth Glorify God more, than an hundred lesser weak Saints;
Because there is much Light met in one body: and one strong Christian does glorify God more, than an hundred lesser weak Saints;
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because, there is much light, and Grace met in one person. He that offereth praise, Glorifyeth mee, saith God. Because, there is much Light, and Grace met in one person. He that Offereth praise, Glorifyeth me, Says God.
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It is an hard thing for the weak Christian to praise God, for he often doubteth of Gods love,
It is an hard thing for the weak Christian to praise God, for he often doubteth of God's love,
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and therefore cannot praise him as he should: but the strong Christian may, he can say;
and Therefore cannot praise him as he should: but the strong Christian may, he can say;
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Blessed be the Lo•d for this or that mercy, for it comes from love to me.
Blessed be the Lo•d for this or that mercy, for it comes from love to me.
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The more a man doth beleeve above hope, and under hope, and the less he doth live by sence, the more he Glorifyes God;
The more a man does believe above hope, and under hope, and the less he does live by sense, the more he Glorifyes God;
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now the strong Christian is able to exercise his faith in this kind, for sayes the Apostle Paul. Abraham considered not his own body,
now the strong Christian is able to exercise his faith in this kind, for Says the Apostle Paul. Abraham considered not his own body,
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but being strong in faith, was pe•swaded that God was able, and so did give Glory unto God.
but being strong in faith, was pe•swaded that God was able, and so did give Glory unto God.
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Rom. 4. A weak faith cannot do so, for saith the Apostle.Rom. 4. A weak faith cannot do so, for Says the Apostle.
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vers. 13. And being not weak in faith, he considered not his own body now dead, he staggered not at the promise of God through unbelief,
vers. 13. And being not weak in faith, he considered not his own body now dead, he staggered not At the promise of God through unbelief,
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but was strong in faith, giving Glory to God. but was strong in faith, giving Glory to God.
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It seemes then, that it is the strong, and not the weak faith which doth give Glory to God:
It seems then, that it is the strong, and not the weak faith which does give Glory to God:
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and would ye know wherein this strong faith, differs from the weak faith, in regard of its operation? why, saies the Apostle, The weak faith staggers at the promise, which the strong faith doth not;
and would you know wherein this strong faith, differs from the weak faith, in regard of its operation? why, Says the Apostle, The weak faith staggers At the promise, which the strong faith does not;
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The weak faith doth attend too much unto second Causes, which the strong faith doth not;
The weak faith does attend too much unto second Causes, which the strong faith does not;
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The weak faith judges by what it sees and feels within, but the strong doth not,
The weak faith judges by what it sees and feels within, but the strong does not,
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but by the word without, and therefore it is strong faith which doth give glory unto God especially.
but by the word without, and Therefore it is strong faith which does give glory unto God especially.
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A strong Christian wil do great things for God, a weak Christian can do but smal things;
A strong Christian will do great things for God, a weak Christian can do but small things;
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for his strength is but smal, and his soul little. Now the greater things we do for God, the more we Glorify him.
for his strength is but small, and his soul little. Now the greater things we do for God, the more we glorify him.
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A strong Christian can mind and tend the Publique, but a weak Christian cannot;
A strong Christian can mind and tend the Public, but a weak Christian cannot;
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I have enough to do at home (saith he) O! that my own everlasting condition were but setled,
I have enough to do At home (Says he) OH! that my own everlasting condition were but settled,
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and then would I mind the Publique too. A strong Christian is able to wait long on God;
and then would I mind the Public too. A strong Christian is able to wait long on God;
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he that waiteth long with quietness, honors God:
he that waits long with quietness, honours God:
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but as your weaker Children, cannot stay long for what they would have but must be served presently;
but as your Weaker Children, cannot stay long for what they would have but must be served presently;
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so the weak Christian also, cannot wait long on God for what he would have; but the strong Christian doth.
so the weak Christian also, cannot wait long on God for what he would have; but the strong Christian does.
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A Strong Christian is helpful unto others. We that are strong, ought to bear the infirmities of the weak. Rom. 15.1. And again;
A Strong Christian is helpful unto Others. We that Are strong, ought to bear the infirmities of the weak. Rom. 15.1. And again;
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Him that is weak in the faith receive you. Chap. 14.1. Children and babes are fit to be carried in others armes, but are not able to carry others.Him that is weak in the faith receive you. Chap. 14.1. Children and babes Are fit to be carried in Others arms, but Are not able to carry Others.
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The weak Christian is apt to be offended with others; to censure and judg others, and so to make burdens for others to bear. Rom. 14.1.2. but the strong Christian, is a bearing Christian, a carrying Christian, one that can displease himself, that he may help another.
The weak Christian is apt to be offended with Others; to censure and judge Others, and so to make burdens for Others to bear. Rom. 14.1.2. but the strong Christian, is a bearing Christian, a carrying Christian, one that can displease himself, that he may help Another.
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Now the more serviceable and helpful a man is to others, the more he Glorifies God;
Now the more serviceable and helpful a man is to Others, the more he Glorifies God;
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Thus the strong Christian is, but the weak cannot in al these things give Glory to God as the strong Christian may;
Thus the strong Christian is, but the weak cannot in all these things give Glory to God as the strong Christian may;
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Surely therefore, there are many disadvantages which a weak Christian lyes under, that the strong Christian doth not.
Surely Therefore, there Are many disadvantages which a weak Christian lies under, that the strong Christian does not.
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Secondly, Yet there is no reason why he should be discourag•d. For Weakness doth not exclude from mercy, but inclines God unto mercy rather. Psal. 6.2. Have mercy on me, O Lord, for I am weak. It is spoken of an out-ward weakness:
Secondly, Yet there is no reason why he should be discourag•d. For Weakness does not exclude from mercy, but inclines God unto mercy rather. Psalm 6.2. Have mercy on me, Oh Lord, for I am weak. It is spoken of an outward weakness:
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and i• that which is less doth incline God to mercy, then much more that which is greater.
and i• that which is less does incline God to mercy, then much more that which is greater.
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And if he have as great an Interest in Christ, as many promises to run unto,
And if he have as great an Interest in christ, as many promises to run unto,
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and as many embraces of love from God the Father, as the strong Christian hath;
and as many embraces of love from God the Father, as the strong Christian hath;
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then there is no just cause why he should be cast down in regard of his weakness.
then there is no just cause why he should be cast down in regard of his weakness.
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Now so it is, though your Grace be never so weak, yet if ye have truth of Grace, you have as great a share,
Now so it is, though your Grace be never so weak, yet if you have truth of Grace, you have as great a share,
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and interest, in the righteousness of Christ for your justification, as the strong Christian hath. You have as much of Christ imputed to you, as any other.
and Interest, in the righteousness of christ for your justification, as the strong Christian hath. You have as much of christ imputed to you, as any other.
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It may be, you have gathered less of this Manna, for your spending Sanctifycation;
It may be, you have gathered less of this Manna, for your spending Sanctification;
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but if you be an Israelite indeed, you have so much of this Manna, as that you have no lack;
but if you be an Israelite indeed, you have so much of this Manna, as that you have no lack;
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for it's said of the Israelites, They gathered some more, some less;
for it's said of the Israelites, They gathered Some more, Some less;
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yet he that gathered much, had nothing over, and he that gathered little had no lack: yet he that gathered much, had nothing over, and he that gathered little had no lack:
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al which figured, that equal proportion, (saith Mr. Ainsworth ) which al beleevers have in Christ, the spiritual Manna.
all which figured, that equal proportion, (Says Mr. Ainsworth) which all believers have in christ, the spiritual Manna.
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then he hath no reason to be discouraged, because he doth find this weakness.
then he hath no reason to be discouraged, Because he does find this weakness.
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And if ye look into Scripture, Where doth Gods promises fal more thick, than upon those that are weak in Grace? Christ begins his Preaching with the Promises, Math. 5. and I pray, what are those persons whom the promises are especially made unto,
And if you look into Scripture, Where does God's promises fall more thick, than upon those that Are weak in Grace? christ begins his Preaching with the Promises, Math. 5. and I pray, what Are those Persons whom the promises Are especially made unto,
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but such as are weak in Grace? Blessed are the poor in spirit. Blessed are those that hunger and thirst after righteousness. Blessed are those that mourn.
but such as Are weak in Grace? Blessed Are the poor in Spirit. Blessed Are those that hunger and thirst After righteousness. Blessed Are those that mourn.
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He doth not say, Blessed are those that are strong in Grace; or Blessed are those that rejoyce in God:
He does not say, Blessed Are those that Are strong in Grace; or Blessed Are those that rejoice in God:
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or those that have ful assurance of their everlasting estate and condition;
or those that have full assurance of their everlasting estate and condition;
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No, but as if his great work and business were, to comfort, uphold, and strengthen the weak, these he begins withal,
No, but as if his great work and business were, to Comfort, uphold, and strengthen the weak, these he begins withal,
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and many Gracious, Rich, and blessed Promises he doth make to them.
and many Gracious, Rich, and blessed Promises he does make to them.
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Yea, the Promises are so made to them, as (attended to) wil give a ful answer unto al their fears: as for example.
Yea, the Promises Are so made to them, as (attended to) will give a full answer unto all their fears: as for Exampl.
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The Lord Promises, Math. 12. That he wil not break the bruised reed &c. Wil the weak Christian say, O! but I am exceeding weak, and very feeble:
The Lord Promises, Math. 12. That he will not break the Bruised reed etc. Will the weak Christian say, OH! but I am exceeding weak, and very feeble:
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then our Savior saies, He wil not break the bruised reed.
then our Saviour Says, He will not break the Bruised reed.
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And what more weak and feeble, than a bruised reed? an whol reed is not v•ry strong at the best,
And what more weak and feeble, than a Bruised reed? an Whole reed is not v•ry strong At the best,
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but bruised it is weak indeed. Wil the weak Christian say, O! but my weakness is mingled with many sins;
but Bruised it is weak indeed. Wil the weak Christian say, OH! but my weakness is mingled with many Sins;
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so the fire in the smoaking flax is mingled with smoak, yet saies Christ, I wil not quench the smoaking flax. so the fire in the smoking flax is mingled with smoke, yet Says christ, I will not quench the smoking flax.
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Wil the weak Christian say, O! but, though God do not quench me, yet I shal be quenched;
Will the weak Christian say, OH! but, though God do not quench me, yet I shall be quenched;
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nay saith Christ, But I wil bring forth judgment to victory, it lyes on my hand to do it, and I wil do it.
nay Says christ, But I will bring forth judgement to victory, it lies on my hand to do it, and I will do it.
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Wil the weak Christian say O! but, I have much opposition in my way, how can judgment come to victory? then Christ saies, he wil bring forth NONLATINALPHABET Thurst forth with violence, it's the same word that is used in other Scriptures, noting a force:
Wil the weak Christian say OH! but, I have much opposition in my Way, how can judgement come to victory? then christ Says, he will bring forth Thirst forth with violence, it's the same word that is used in other Scriptures, noting a force:
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as if Christ should say, I wil force this victory through al opposition, that it shal meet withal.
as if christ should say, I will force this victory through all opposition, that it shall meet withal.
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So that the Lord doth not only give several promises to those that are weak in Grace,
So that the Lord does not only give several promises to those that Are weak in Grace,
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but he doth so lay them, as he doth help to apply them.
but he does so lay them, as he does help to apply them.
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And if ye look into your Experience, Who have more kisses, and embraces of Love from God our Father,
And if you look into your Experience, Who have more Kisses, and embraces of Love from God our Father,
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than the weak Christian hath? The Parent kisseth the Babe, and li•tle Child, when the elder Child is not kissed;
than the weak Christian hath? The Parent Kisses the Babe, and li•tle Child, when the elder Child is not kissed;
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And so, when the Prodigal comes home, then the Father falls upon his neck, and kisses him,
And so, when the Prodigal comes home, then the Father falls upon his neck, and Kisses him,
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why? but because upon his first return, he is a Babe in Christ, This is my little Child (saith the Father) and therfore I wil kiss him, with the kisses of my mouth.
why? but Because upon his First return, he is a Babe in christ, This is my little Child (Says the Father) and Therefore I will kiss him, with the Kisses of my Mouth.
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Thirdly, And though it be a great affliction to be weak in Grace, yet if Christ wil condescend unto mine infirmities,
Thirdly, And though it be a great affliction to be weak in Grace, yet if christ will condescend unto mine infirmities,
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why should I be discouraged in regard thereof? Condescending Mercy is great and sweet Mercy:
why should I be discouraged in regard thereof? Condescending Mercy is great and sweet Mercy:
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Now though God doth shew mercy unto all his People, yet he wil do it by Christ as an High-Priest;
Now though God does show mercy unto all his People, yet he will do it by christ as an High-Priest;
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and what is the work and Office of the High-Priest? but to sympathize and bear with the infirmities of those that are weak.
and what is the work and Office of the High-Priest? but to sympathise and bear with the infirmities of those that Are weak.
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We have not such an High-Priest (saies the Apostle) as cannot be touched with our infirmities. We have not such an High-Priest (Says the Apostle) as cannot be touched with our infirmities.
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Three things there are, which do speak out the condescending Love of God to those that are weak in Grace;
Three things there Are, which do speak out the condescending Love of God to those that Are weak in Grace;
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1. He accepts their Duties, though mingled with many weaknesses; and their Services, though they grow upon a weak Stock, Revel. 3.8.
1. He accepts their Duties, though mingled with many Weaknesses; and their Services, though they grow upon a weak Stock, Revel. 3.8.
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I know thy Works (saith Christ to the Church of Philadelphia) for thou hast a little strength, I know thy Works (Says christ to the Church of Philadelphia) for thou hast a little strength,
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and hast kept my word, and hast not denied my Name. and hast kept my word, and hast not denied my Name.
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2. The Lord doth not over-drive those that are weak, but is contented to go their pace with them, Esai. 40.11. He shall gather the Lambs in his Arms, and carry them in his Bosom, and shall gently lead those that are with yong.
2. The Lord does not overdrive those that Are weak, but is contented to go their pace with them, Isaiah. 40.11. He shall gather the Lambs in his Arms, and carry them in his Bosom, and shall gently led those that Are with young.
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3. He doth somtimes, yea, often times, yield unto their desires, going (as it were) after them: Matth. 9.18. There came a certain Ruler, and worshipped him, saying, My Daughter is now dead, but come and lay thine hand on her;
3. He does sometimes, yea, often times, yield unto their Desires, going (as it were) After them: Matthew 9.18. There Come a certain Ruler, and worshipped him, saying, My Daughter is now dead, but come and lay thine hand on her;
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and Jesus arose and followed him. and jesus arose and followed him.
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The man had Faith, for he said, Only lay thine hand on her, and she shall live:
The man had Faith, for he said, Only lay thine hand on her, and she shall live:
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yet his Faith was weak, for he limited, and stinted Christ, both to time and means;
yet his Faith was weak, for he limited, and stinted christ, both to time and means;
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Come down and lay thine hand on her. In the 8. Chapter, a Centurion comes to him, for the cure of his Servant,Come down and lay thine hand on her. In the 8. Chapter, a Centurion comes to him, for the cure of his Servant,
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and he was strong in Faith; for saith Christ, I have not found so great faith, no not in Israel.
and he was strong in Faith; for Says christ, I have not found so great faith, no not in Israel.
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Christ doth prevent, and goes before him;
christ does prevent, and Goes before him;
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for when he said, verse 6. My Servant lies sick, Jesus said to him, I will come and heal him: Here Christ offered to go;
for when he said, verse 6. My Servant lies sick, jesus said to him, I will come and heal him: Here christ offered to go;
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No Lord, saith the Centurion, Speak the word only. But the Ruler desires Christ to go with him, and he followed him;
No Lord, Says the Centurion, Speak the word only. But the Ruler Desires christ to go with him, and he followed him;
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Christ prevents the strong and he followeth the weak; he commends the strong Centurion, & he condescendeth to the weak Ruler.
christ prevents the strong and he follows the weak; he commends the strong Centurion, & he condescendeth to the weak Ruler.
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What then, though the weak Ruler be not commended as the strong Centurion was, should he be discouraged? No:
What then, though the weak Ruler be not commended as the strong Centurion was, should he be discouraged? No:
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Because Christs condescending Love, was as fit for him, as his commending Favor was for the Centurion:
Because Christ condescending Love, was as fit for him, as his commending Favour was for the Centurion:
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Strong Grace shall be more commended; but weak Grace shall be much encouraged by the condescending Love of Christ.
Strong Grace shall be more commended; but weak Grace shall be much encouraged by the condescending Love of christ.
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Fourthly, If Christ have put a Why? and Wherefore? upon the Discouragements of the weak,
Fourthly, If christ have put a Why? and Wherefore? upon the Discouragements of the weak,
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then they have no true reason to be discouraged, in regard of their weakness. Now if ye look into Matth. 8.26. ye shal find, that our Savior saies to his Disciples, Why are ye doubtful, O ye of little faith? Ye read in verse 24. that there arose a great tempest, insomuch that the Ship was covered with Water;
then they have no true reason to be discouraged, in regard of their weakness. Now if you look into Matthew 8.26. you shall find, that our Saviour Says to his Disciples, Why Are you doubtful, Oh you of little faith? You read in verse 24. that there arose a great tempest, insomuch that the Ship was covered with Water;
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was not here cause of fear? yet sai•s Christ, Why are ye fea•ful? yea, it is said, that their Help was asleep;
was not Here cause of Fear? yet sai•s christ, Why Are you fea•ful? yea, it is said, that their Help was asleep;
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Christ was their only help in the storm, & ver. 24. He was asleep: had they not then cause to fear? yet saies Christ, Why are ye fearful, O ye of little faith? The like ye have in Matth. 16.8. Jesus said, O ye of little faith, why reason ye amongst your selves, because ye have brought no Bread? Here is another Why? put upon their Discouragement. So again, Matth. 14.31.
christ was their only help in the storm, & ver. 24. He was asleep: had they not then cause to Fear? yet Says christ, Why Are you fearful, Oh you of little faith? The like you have in Matthew 16.8. jesus said, Oh you of little faith, why reason you among your selves, Because you have brought no Bred? Here is Another Why? put upon their Discouragement. So again, Matthew 14.31.
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when Peter began to sink, he cried out, and Christ said unto him, O thou of little faith,
when Peter began to sink, he cried out, and christ said unto him, Oh thou of little faith,
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wherefore did'st thou doubt? Here is another Why? or Wherefore? put upon the discouragement of a weak Faith.Wherefore didst thou doubt? Here is Another Why? or Wherefore? put upon the discouragement of a weak Faith.
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Now why doth our Savior speak after this manner to them? Why do ye doubt? and why are ye fearful? Not only to reprove their doubting and discouragement;
Now why does our Saviour speak After this manner to them? Why do you doubt? and why Are you fearful? Not only to reprove their doubting and discouragement;
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but to shew that there was no reason for it:
but to show that there was no reason for it:
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Though their outward discouragements were great, and their Faith was but smal, yet he tels them, that they had no reason for to be discouraged,
Though their outward discouragements were great, and their Faith was but small, yet he tells them, that they had no reason for to be discouraged,
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Why are ye fearful, O ye of little Faith? It seems then, by these Why's,
Why Are you fearful, Oh you of little Faith? It seems then, by these Why's,
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and Wherefore's, that though a mans Faith be smal, and his outward discouragements great, yet he hath no just and true reason for to be discouraged.
and Wherefore's, that though a men Faith be small, and his outward discouragements great, yet he hath no just and true reason for to be discouraged.
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Fiftly, And if a Christian would be discouraged, if he did not somtimes find a weakness and smalness of Grace within him;
Fifty, And if a Christian would be discouraged, if he did not sometimes find a weakness and smallness of Grace within him;
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Now ye know, that the Kingdom of Heaven, both without us, in the Gospel, and within us, in regard of the saving effect of the Gospel, is compared to a grain of Mustard-seed, which, saith our Savior, is the least of all Seeds;
Now you know, that the Kingdom of Heaven, both without us, in the Gospel, and within us, in regard of the Saving Effect of the Gospel, is compared to a grain of Mustard seed, which, Says our Saviour, is the least of all Seeds;
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but grows up in time, to that stature, height, and bigness, as the Fowls of the Air come and make their nests in it.
but grows up in time, to that stature, height, and bigness, as the Fowls of the Air come and make their nests in it.
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So is the Gospel, both in the preaching, and the effect of it: it begins low, and is very little at the first;
So is the Gospel, both in the preaching, and the Effect of it: it begins low, and is very little At the First;
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and therefore, if a man should not find his Grace to be smal at the first, he would doubt whether ever the Kingdom of Heaven were in him or no, saying, The Kingdom of Heaven is like unto a grain of Mustard-seed, the least of all Seeds;
and Therefore, if a man should not find his Grace to be small At the First, he would doubt whither ever the Kingdom of Heaven were in him or no, saying, The Kingdom of Heaven is like unto a grain of Mustard seed, the least of all Seeds;
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but I have not found it so in my soul, I have not found this littleness and smalness of Grace,
but I have not found it so in my soul, I have not found this littleness and smallness of Grace,
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and therfore I do fear, that the Kingdom of Heaven was never in my soul in truth.
and Therefore I do Fear, that the Kingdom of Heaven was never in my soul in truth.
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Thus men would doubt, and be discouraged, if they should not somtimes find their Grace to be smal.
Thus men would doubt, and be discouraged, if they should not sometimes find their Grace to be small.
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And if so, then why should a man be discouraged, because he doth find it thus? Surely he hath no just cause or reason for it.
And if so, then why should a man be discouraged, Because he does find it thus? Surely he hath no just cause or reason for it.
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O! But yet, it is an uncomfortable thing to be weak; strong Christians are full of Comfort: OH! But yet, it is an uncomfortable thing to be weak; strong Christians Are full of Comfort:
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they have assurance of Gods Love, and are full of joy: but the weak are full of fears and doubts. This is my condition;
they have assurance of God's Love, and Are full of joy: but the weak Are full of fears and doubts. This is my condition;
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I am most uncomfortable, therefore I am thus d•scouraged; have I not cause and reason for it? No:I am most uncomfortable, Therefore I am thus d•scouraged; have I not cause and reason for it? No:
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For though the weakness of Grace, is usually accompan•ed with doubts, and fears; and the strength of Grace, with assurance, joy, and comfort:
For though the weakness of Grace, is usually accompan•ed with doubts, and fears; and the strength of Grace, with assurance, joy, and Comfort:
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yet it is po•sible, that a man may have a great deal of Grace, yet may have no Assurance;
yet it is po•sible, that a man may have a great deal of Grace, yet may have no Assurance;
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and a man may have Assurance, not doubting of Gods Love, and yet may have but little Grace.
and a man may have Assurance, not doubting of God's Love, and yet may have but little Grace.
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Ye must know, That there is a difference between uncomfortableness, and less comfort.
You must know, That there is a difference between uncomfortableness, and less Comfort.
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If a man be possessed of a great Estate in the World, he hath more comfort than another, who hath but the pledg and earnest of it;
If a man be possessed of a great Estate in the World, he hath more Comfort than Another, who hath but the pledge and earnest of it;
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but though I am not possessed of it, yet if I have the Earnest and Pledg of it, I may have much comfort in it.
but though I am not possessed of it, yet if I have the Earnest and Pledge of it, I may have much Comfort in it.
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Now the least Grace, is a Pledg, and Earnest of more, yea, of the greatest measure:
Now the least Grace, is a Pledge, and Earnest of more, yea, of the greatest measure:
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and is it not a comfortable thing, for a man to have the Pledg and Earnest of Glory? Such have all those that are weak,
and is it not a comfortable thing, for a man to have the Pledge and Earnest of Glory? Such have all those that Are weak,
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though they be but weak in Grace.
though they be but weak in Grace.
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The Spirit of Adoption, is a Pledg and Earnest of the whol Inheritance: and though you cannot do so much Service for your Heavenly Father, as your Elder, and stronger Brother doth;
The Spirit of Adoption, is a Pledge and Earnest of the Whole Inheritance: and though you cannot do so much Service for your Heavenly Father, as your Elder, and Stronger Brother does;
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yet if you do not only obey God, because you see a reason in his Commandements,
yet if you do not only obey God, Because you see a reason in his commandments,
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but because there is a Child-like disposition in you;
but Because there is a Childlike disposition in you;
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then have you the Spirit of Adoption, and so your little, is a certain pledg of more.
then have you the Spirit of Adoption, and so your little, is a certain pledge of more.
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And if you mourn over your little, and wait on God for more, then is your little an earnest of much: Rom. 8.23. And not only they, but our selves also (saith the Apostle) which have the first fruits of the Spirit;
And if you mourn over your little, and wait on God for more, then is your little an earnest of much: Rom. 8.23. And not only they, but our selves also (Says the Apostle) which have the First fruits of the Spirit;
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even we our selves, groan within our selve•, waiting for the Adoption, to wit, the Redemption of our B•dy. even we our selves, groan within our selve•, waiting for the Adoption, to wit, the Redemption of our B•dy.
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He proves, That the Romans had the first-fruits, the Pledg and Earnest of more in the Spirit, by their groaning and waiting:
He Proves, That the Roman had the Firstfruits, the Pledge and Earnest of more in the Spirit, by their groaning and waiting:
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Do I therfore groan under the present burden of my own weakness, waiting upon God for more,
Do I Therefore groan under the present burden of my own weakness, waiting upon God for more,
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then have I the fist-fruits of the spirit; and so that little which I have, is a Pledg and earnest of more:
then have I the fist-fruits of the Spirit; and so that little which I have, is a Pledge and earnest of more:
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and upon this account, though your Grace be weak, and smal in it self, yet considered as an Earnest, it is much:
and upon this account, though your Grace be weak, and small in it self, yet considered as an Earnest, it is much:
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and is it not a comfortable thing to have the Pledg and Earnest of Glory? Such is the Comfort of al those that are weak in Grace,
and is it not a comfortable thing to have the Pledge and Earnest of Glory? Such is the Comfort of all those that Are weak in Grace,
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and therefore why should they be discouraged in regard of their weakness?
and Therefore why should they be discouraged in regard of their weakness?
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O! but, I am not discouraged at my weakness, in regard of the uncomfortableness of it, OH! but, I am not discouraged At my weakness, in regard of the uncomfortableness of it,
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but in regard of the unserviceableness of it:
but in regard of the unserviceableness of it:
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for if I were strong in Grace, I should be able to do more Service for God;
for if I were strong in Grace, I should be able to do more Service for God;
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then I should be able to resist my Temptations, and to overcome the evil One: for the Apostle John saith, I write to you yong men, because ye are strong,then I should be able to resist my Temptations, and to overcome the evil One: for the Apostle John Says, I write to you young men, Because you Are strong,
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and have overcome the evil One, But I have great Temptations, and but smal strength to resist them:
and have overcome the evil One, But I have great Temptations, and but small strength to resist them:
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I have a great deal of work to do for God, and have no strength to do it with;
I have a great deal of work to do for God, and have no strength to do it with;
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therefore I am thus discouraged, have I not cause and reason now? No: For the Spiritual Battel, is not alwaies to the strong:Therefore I am thus discouraged, have I not cause and reason now? No: For the Spiritual Battle, is not always to the strong:
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our Victory lies not in our selves, and our own habitual strength; but in Christs fresh assistance.
our Victory lies not in our selves, and our own habitual strength; but in Christ fresh assistance.
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and yet it is more fruitful. So in Grace; you may be weak in Grace, yet you may be very fruitful:
and yet it is more fruitful. So in Grace; you may be weak in Grace, yet you may be very fruitful:
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How often have the strong fallen, and the weak stood? We read of that yong King, Edward the Sixth, That when the Emperor sent to him, desiring that his Sister Mary (afterwards Queen of England ) might have liberty for the Mass in her House;
How often have the strong fallen, and the weak stood? We read of that young King, Edward the Sixth, That when the Emperor sent to him, desiring that his Sister Marry (afterwards Queen of England) might have liberty for the Mass in her House;
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this yong Prince did stand out against that Temptation, when all his Counsel was for it,
this young Prince did stand out against that Temptation, when all his Counsel was for it,
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yea, when that good man, Bishop Cranmer, and that other holy man, Bishop Ridley, did yield thereunto,
yea, when that good man, Bishop Cranmer, and that other holy man, Bishop Ridley, did yield thereunto,
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and pressed the King to it, insomuch as the King did break forth into tears, desiring them to be contented;
and pressed the King to it, insomuch as the King did break forth into tears, desiring them to be contented;
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whereupon the Arch-Bishop Cranmer, took his School-master, Mr. Cheek, by the hand, and said, Ah! Mr. Cheek, you have such a Scholler that hath more Divinity in his little finger,
whereupon the Arch-Bishop Cranmer, took his Schoolmaster, Mr. Cheek, by the hand, and said, Ah! Mr. Cheek, you have such a Scholar that hath more Divinity in his little finger,
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than all we have in our whol Bodies. Here the weak stood, and the strong did fall;
than all we have in our Whole Bodies. Here the weak stood, and the strong did fallen;
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the weak did resist Temptation, when the strong did yield: for our strength lies in Christ without us, not in our selves within us.
the weak did resist Temptation, when the strong did yield: for our strength lies in christ without us, not in our selves within us.
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And if ye look into the 2. and 3. Chapters of the Rev•lations, ye shall find, That whereas all the Churches are charged with some sin or other, only the Church of Philadelphia is charged with no sin at all,
And if you look into the 2. and 3. Chapters of the Rev•lations, you shall find, That whereas all the Churches Are charged with Some since or other, only the Church of Philadelphia is charged with no since At all,
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but commended for keeping the word of Christs Patience; and yet this Church, and no other, is said to have a little strength.
but commended for keeping the word of Christ Patience; and yet this Church, and no other, is said to have a little strength.
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And ye know what Paul saith, When I am weak, then am I strong: And you know what Paul Says, When I am weak, then am I strong:
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most gladly therefore will I rejoyce in mine infirmities, that the power of Christ may rest on me. most gladly Therefore will I rejoice in mine infirmities, that the power of christ may rest on me.
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Though your Grace be weak, yet you may do much for God in your day: The Tongue (saies James) is a little Member, and boasteth great things;
Though your Grace be weak, yet you may do much for God in your day: The Tongue (Says James) is a little Member, and boasts great things;
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behold how great a matter a little fire kindleth, Chap. 3.5.behold how great a matter a little fire kindleth, Chap. 3.5.
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Behold also the Ships (saith he, verse 4.) which though they be so great, Behold also the Ships (Says he, verse 4.) which though they be so great,
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yet are they turned about with a very smal helm: yet Are they turned about with a very small helm:
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And shall not a little Grace do as much as a little Tongue, or as a little fire, And shall not a little Grace do as much as a little Tongue, or as a little fire,
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or as a little Helm? Surely, though Grace be little, yet it may be an Helm unto all your life, a Rudder unto all your Practices.
or as a little Helm? Surely, though Grace be little, yet it may be an Helm unto all your life, a Rudder unto all your Practices.
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Ye see how fruitful weak things are in Nature; the strongest persons have not alwaies most children, but the weaker:
You see how fruitful weak things Are in Nature; the Strongest Persons have not always most children, but the Weaker:
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The Herring is a weak Fish in comparison of the Whale, and what abundance are there? The Dove is a feeble Bird in regard of the Eagle,
The Herring is a weak Fish in comparison of the Whale, and what abundance Are there? The Dove is a feeble Bird in regard of the Eagl,
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and yet how fruitful is it? The Vine is a weak Tree in regard of the Oak,
and yet how fruitful is it? The Vine is a weak Tree in regard of the Oak,
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The Jaylor was but weak in Grace as soon as he was converted; nor Zacheus, nor the Thief on the Cross;
The Jailor was but weak in Grace as soon as he was converted; nor Zacchaeus, nor the Thief on the Cross;
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yet what Clusters of Divine Grapes did presently grow upon these Branches? And if you may be very fruitful in good,
yet what Clusters of Divine Grapes did presently grow upon these Branches? And if you may be very fruitful in good,
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though weak, why should you be discouraged in regard of your weakness?
though weak, why should you be discouraged in regard of your weakness?
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O! but I am not discouraged at my Weakness, in regard of my unserviceableness, or unfruitfulness only, OH! but I am not discouraged At my Weakness, in regard of my unserviceableness, or unfruitfulness only,
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but in regard of my own guiltiness; for I have made my self weak in Grace by mine own sins;
but in regard of my own guiltiness; for I have made my self weak in Grace by mine own Sins;
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I have fallen into sin, and so have weakened my self and Grace: my Grace is not only weak, but it is weakened, and weakened by sin;
I have fallen into since, and so have weakened my self and Grace: my Grace is not only weak, but it is weakened, and weakened by since;
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therefore I am thus discouraged, have I not cause and reason now? No: For possibly you may be mistaken:Therefore I am thus discouraged, have I not cause and reason now? No: For possibly you may be mistaken:
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Some do abate in their Natural Parts, and they think they decay in their Graces: as some grow in Parts and Gifts, and they think they grow in their Graces.
some do abate in their Natural Parts, and they think they decay in their Graces: as Some grow in Parts and Gifts, and they think they grow in their Graces.
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But if you have not fallen into any great and gross sin, then no such Spiritual Disease or Feaver hath seized on you, whereby your Grace should be weakened.
But if you have not fallen into any great and gross since, then no such Spiritual Disease or Fever hath seized on you, whereby your Grace should be weakened.
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But suppose the thing be true, which you do object, That you have sinned, and by your own sin, your Grace is now weakened;
But suppose the thing be true, which you do Object, That you have sinned, and by your own since, your Grace is now weakened;
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then have you cause indeed to be much humbled before the Lord, yet not to be discouraged. For,
then have you cause indeed to be much humbled before the Lord, yet not to be discouraged. For,
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If nothing have befallen you, but what may possibly befal a true Beleever, then you have no reason to be cast down as without hope.
If nothing have befallen you, but what may possibly befall a true Believer, then you have no reason to be cast down as without hope.
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Now ye know how it was with Sampson; he was strong, and of great strength inward and outward;
Now you know how it was with Sampson; he was strong, and of great strength inward and outward;
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yet his strength was taken away, and he became as one of us:
yet his strength was taken away, and he became as one of us:
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How so? why, he had laid his head in Dalilah 's Lap, and so he lost his strength, and was weakened by it;
How so? why, he had laid his head in Delilah is Lap, and so he lost his strength, and was weakened by it;
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but it cost him dear, both his Eyes, and his Life too:
but it cost him dear, both his Eyes, and his Life too:
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And if you have so laid your head in Dalilah 's Lap, that your strength is abated, it may,
And if you have so laid your head in Delilah is Lap, that your strength is abated, it may,
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and it is likely it will cost you dear;
and it is likely it will cost you dear;
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yet this case is no other than what may befal one recorded for a true Beleever.
yet this case is no other than what may befall one recorded for a true Believer.
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And though your strength be abated, and your Grace weakened, through your own sin;
And though your strength be abated, and your Grace weakened, through your own since;
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yet being true saving Grace, it shall never be annihilated, for it is the new Creation;
yet being true Saving Grace, it shall never be annihilated, for it is the new Creation;
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and nothing created by God, can be annihilated by us. Man is created by God; he may be killed by man, but he cannot be annihilated, and brought to nothing:
and nothing created by God, can be annihilated by us. Man is created by God; he may be killed by man, but he cannot be annihilated, and brought to nothing:
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The Tree and Wood, may be burnt to Ashes, but it cannot be annjhilated and brought to nothing,
The Tree and Wood, may be burned to Ashes, but it cannot be annjhilated and brought to nothing,
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for it is part of the Creation. Now your Grace was created by God also, if true, though smal;
for it is part of the Creation. Now your Grace was created by God also, if true, though small;
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and therefore though it may be weakened by your sin, yet it cannot be annihilated, and brought to nothing.
and Therefore though it may be weakened by your since, yet it cannot be annihilated, and brought to nothing.
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And if yet the Promise do belong to you, and to your Condition;
And if yet the Promise do belong to you, and to your Condition;
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then you have no reason to be discouraged or cast down, in respect of this.. Now if ye look into Revel. 3. ye shall find, That as there are many Promises made to the several Churches;
then you have no reason to be discouraged or cast down, in respect of this.. Now if you look into Revel. 3. you shall find, That as there Are many Promises made to the several Churches;
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so there are Promises also made to the Church of Sardis; yet this Church had fallen, and weakened her self;
so there Are Promises also made to the Church of Sardis; yet this Church had fallen, and weakened her self;
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for saies Christ to her, Verse 13. Strengthen the things that remain, and are ready to die;
for Says christ to her, Verse 13. Strengthen the things that remain, and Are ready to die;
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I have not found thy Works perfect: I have not found thy Works perfect:
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So that, though your Grace be weakened, and that by your own sin, insomuch as all seems to be ready to die,
So that, though your Grace be weakened, and that by your own since, insomuch as all seems to be ready to die,
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yet there is a Promise belonging to such a condition, and therefore no just cause or reason for Discouragement, though much cause of Humiliation.
yet there is a Promise belonging to such a condition, and Therefore no just cause or reason for Discouragement, though much cause of Humiliation.
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But I am not discouraged at the weakness of my Grace, because of mine own guiltiness only, But I am not discouraged At the weakness of my Grace, Because of mine own guiltiness only,
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but because of its likeness, and similitude, unto common Grace;
but Because of its likeness, and similitude, unto Common Grace;
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I know that it is a contradiction, to say, That a little Grace is no Grace at all;
I know that it is a contradiction, to say, That a little Grace is no Grace At all;
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but my little, is so little, that I even fear that it is none in truth:
but my little, is so little, that I even Fear that it is none in truth:
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If the piece of Coyn that I have, be little, yet if it be Gold, it is well;
If the piece of Coin that I have, be little, yet if it be Gold, it is well;
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but if it be little, and a Counter too, then what am I the better? Now so it is, that I fear my little is but a Counter, and not true Grace indeed;
but if it be little, and a Counter too, then what am I the better? Now so it is, that I Fear my little is but a Counter, and not true Grace indeed;
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therefore I am thus discouraged, have I not cause and reason now? No:Therefore I am thus discouraged, have I not cause and reason now? No:
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For though your Grace be never so smal, yet if it be good Coyn, and not a Counter,
For though your Grace be never so small, yet if it be good Coin, and not a Counter,
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then you have no reason to be discouraged in this regard.
then you have no reason to be discouraged in this regard.
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Now to satisfie you in this scruple, I'le tell you what smal, weak, little Grace will do,
Now to satisfy you in this scruple, I'll tell you what small, weak, little Grace will do,
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and not do, in opposition to common Grace. It will not oppose much Grace; the least Spark of fire will not oppose the flame, or resist the flame;
and not do, in opposition to Common Grace. It will not oppose much Grace; the least Spark of fire will not oppose the flame, or resist the flame;
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Water will, because Fire and Water are contrary:
Water will, Because Fire and Water Are contrary:
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and so, false Grace, will oppose the highest degree of Grace, saying, What need you be so strict,
and so, false Grace, will oppose the highest degree of Grace, saying, What need you be so strict,
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yet I do perform my duties with more exactness than formerly:
yet I do perform my duties with more exactness than formerly:
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and precise? You may go to Heaven with less ado: but the least degree of true Grace, wil not oppose the highest.
and precise? You may go to Heaven with less ado: but the least degree of true Grace, will not oppose the highest.
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It loves Examination, it loves to examine; and to be examined; for it is sincere, and sincerity is much in examination:
It loves Examination, it loves to examine; and to be examined; for it is sincere, and sincerity is much in examination:
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it is called NONLATINALPHABET, for it holds up all its actions to the Sun and light; it doth love the work of examination:
it is called, for it holds up all its actions to the Sun and Light; it does love the work of examination:
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false, counterfeit, common Grace, doth not so. It is very inquisitive after the waies of God, and after further Truths:
false, counterfeit, Common Grace, does not so. It is very inquisitive After the ways of God, and After further Truths:
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As the man that climbs up into the Tree, first gets hold on the lower Boughs,
As the man that climbs up into the Tree, First gets hold on the lower Boughs,
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then on the higher, and so winds himself into the body of the Tree, till he comes to the top; So doth a Christian do;
then on the higher, and so winds himself into the body of the Tree, till he comes to the top; So does a Christian doe;
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he begins with the lower, then unto higher, and so to higher discoveries:
he begins with the lower, then unto higher, and so to higher discoveries:
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at the first therefore, he is most inquisitive, What shall I do to be saved? saies he;
At the First Therefore, he is most inquisitive, What shall I do to be saved? Says he;
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and again, Lord, what wilt thou have me to do? False and common Grace is not so.
and again, Lord, what wilt thou have me to do? False and Common Grace is not so.
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It is much in the work of Humiliation; it grows in a waterish place. Now suppose that two Herbs be much alike, the one soveraign, and the other naught;
It is much in the work of Humiliation; it grows in a waterish place. Now suppose that two Herbs be much alike, the one sovereign, and the other nought;
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and it be told you, that the soveraign, good Herb, grows in a waterish place, and the other on a Rock;
and it be told you, that the sovereign, good Herb, grows in a waterish place, and the other on a Rock;
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will you not easily discern those, by the places where they grow? Thus it is here;
will you not Easily discern those, by the places where they grow? Thus it is Here;
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the weak Grace of the Saints, grows in a waterish place, it is much in Humiliation;
the weak Grace of the Saints, grows in a waterish place, it is much in Humiliation;
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but the common, false Grace of Hypocrites, grows on a Rock.
but the Common, false Grace of Hypocrites, grows on a Rock.
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As a weak Christian, is very apt to rest upon his own doings, so he is much in doing,
As a weak Christian, is very apt to rest upon his own doings, so he is much in doing,
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and in the work of Humiliation most. It works according to the proportion of its own weakness;
and in the work of Humiliation most. It works according to the proportion of its own weakness;
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it staggers at the Promise, yet it goes to the Promise; it doubts of Christs Love, yet it doth run to Christ;
it staggers At the Promise, yet it Goes to the Promise; it doubts of Christ Love, yet it does run to christ;
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it stumbles, yet it doth keep its way;
it stumbles, yet it does keep its Way;
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it is ignorant of Christ, and not so forward in the knowledg of Christ, as it should be,
it is ignorant of christ, and not so forward in the knowledge of christ, as it should be,
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yet it is laying of the foundation, Heb. 6.1. It is the fault of a weak Christian, that he is alwaies laying the foundation,
yet it is laying of the Foundation, Hebrew 6.1. It is the fault of a weak Christian, that he is always laying the Foundation,
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yet he is laying of the foundation; though it works weakly, yet it works according to the proportion of its weakness;
yet he is laying of the Foundation; though it works weakly, yet it works according to the proportion of its weakness;
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but the common, false Grace, doth not so. It is willing to learn of others:
but the Common, false Grace, does not so. It is willing to Learn of Others:
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and though I have not so much affection, as I had in this or that work of God,
and though I have not so much affection, as I had in this or that work of God,
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For saies a weak Christian, I am but a Babe in Christ, and therefore why should not I be willing to be carried in others Arms? The less I can do, the more I will receive:
For Says a weak Christian, I am but a Babe in christ, and Therefore why should not I be willing to be carried in Others Arms? The less I can do, the more I will receive:
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4524
as the strong Christian is much in doing, so must I be much in receiving: It is not thus with that false, and common, counterfeit Grace.
as the strong Christian is much in doing, so must I be much in receiving: It is not thus with that false, and Common, counterfeit Grace.
c-acp dt j np1 vbz av-d p-acp vdg, av vmb pns11 vbi av-d p-acp vvg: pn31 vbz xx av p-acp cst j, cc j, j-jn n1.
(17) sermon (DIV1)
573
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4525
But as the Naturalists do report, and write of the Lyon, That he wil not eat of any Prey,
But as the Naturalists do report, and write of the lion, That he will not eat of any Prey,
cc-acp c-acp dt n2 vdb vvi, cc vvi pp-f dt n1, cst pns31 vmb xx vvi pp-f d n1,
(17) sermon (DIV1)
573
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4526
but what he hath hunted down himself; other Beasts will, they wil prey upon what is killed by others;
but what he hath hunted down himself; other Beasts will, they will prey upon what is killed by Others;
cc-acp q-crq pns31 vhz vvn a-acp px31; j-jn n2 vmb, pns32 vmb vvi p-acp r-crq vbz vvn p-acp n2-jn;
(17) sermon (DIV1)
573
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but the Lyon, King of the Beasts, is so proud, that he wil not eat of that which is killed by another.
but the lion, King of the Beasts, is so proud, that he will not eat of that which is killed by Another.
cc-acp dt n1, n1 pp-f dt n2, vbz av j, cst pns31 vmb xx vvi pp-f d r-crq vbz vvn p-acp j-jn.
(17) sermon (DIV1)
573
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4528
So, men that are strong in Parts, and Gifts, and have no Grace withal, will not eat of that which they do not hunt down themselves;
So, men that Are strong in Parts, and Gifts, and have no Grace withal, will not eat of that which they do not hunt down themselves;
np1, n2 cst vbr j p-acp n2, cc n2, cc vhb dx n1 av, vmb xx vvi pp-f d r-crq pns32 vdb xx vvi a-acp px32;
(17) sermon (DIV1)
573
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4529
if they hunt it down, then they wil close therewith, else not. A strong-graced Christian will, and a weak-faithed Christian will;
if they hunt it down, then they will close therewith, Else not. A strong-graced Christian will, and a weak-faithed Christian will;
cs pns32 vvb pn31 a-acp, cs pns32 vmb vvi av, av xx. dt j njp vmb, cc dt j njp vmb;
(17) sermon (DIV1)
573
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4530
but he that hath Parts, and Gifts alone, cannot rellish that so well, which is brought to hand by another..
but he that hath Parts, and Gifts alone, cannot relish that so well, which is brought to hand by Another..
cc-acp pns31 cst vhz n2, cc n2 av-j, vmbx vvi cst av av, r-crq vbz vvn p-acp n1 p-acp j-jn..
(17) sermon (DIV1)
573
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4531
It is very sensible of it's own weakness:
It is very sensible of it's own weakness:
pn31 vbz av j pp-f pn31|vbz d n1:
(17) sermon (DIV1)
574
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A weak Christian is weak, and he doth feel his weakness, and is very sensible of it;
A weak Christian is weak, and he does feel his weakness, and is very sensible of it;
dt j np1 vbz j, cc pns31 vdz vvi po31 n1, cc vbz av j pp-f pn31;
(17) sermon (DIV1)
574
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4533
not a man in all the world, saith he, that is more weak than I.
not a man in all the world, Says he, that is more weak than I.
xx dt n1 p-acp d dt n1, vvz pns31, cst vbz av-dc j cs pns11.
(17) sermon (DIV1)
574
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4534
Now ye know, that if a Lady, or Queen, come to an House, she hath a great Train attending upon her,
Now you know, that if a Lady, or Queen, come to an House, she hath a great Train attending upon her,
av pn22 vvb, cst cs dt n1, cc n1, vvb p-acp dt n1, pns31 vhz dt j n1 vvg p-acp pno31,
(17) sermon (DIV1)
574
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4535
and though ye see her not, yet if you see her Train, you say, she is there still.
and though you see her not, yet if you see her Train, you say, she is there still.
cc cs pn22 vvb pno31 xx, av cs pn22 vvb po31 n1, pn22 vvb, pns31 vbz a-acp av.
(17) sermon (DIV1)
574
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4536
Such a great Queen is Grace;
Such a great Queen is Grace;
d dt j n1 vbz n1;
(17) sermon (DIV1)
574
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4537
though a man have never so little of it, yet it brings a great Train with it;
though a man have never so little of it, yet it brings a great Train with it;
cs dt n1 vhb av-x av j pp-f pn31, av pn31 vvz dt j n1 p-acp pn31;
(17) sermon (DIV1)
574
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4538
and though you see it not, yet if you see the Train, will ye not say,
and though you see it not, yet if you see the Train, will you not say,
cc cs pn22 vvb pn31 xx, av cs pn22 vvb dt n1, vmb pn22 xx vvi,
(17) sermon (DIV1)
574
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4539
surely the Grace of God is here? Thus now it is with you that are weak in Grace;
surely the Grace of God is Here? Thus now it is with you that Are weak in Grace;
av-j dt n1 pp-f np1 vbz av? av av pn31 vbz p-acp pn22 cst vbr j p-acp n1;
(17) sermon (DIV1)
574
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4540
these Seven things, and a far greater Train than these, you may see in your lives,
these Seven things, and a Far greater Train than these, you may see in your lives,
d crd n2, cc dt av-j jc n1 cs d, pn22 vmb vvi p-acp po22 n2,
(17) sermon (DIV1)
574
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4541
and therefore certainly, you have no just cause and reason for your Discouragements in this respect.
and Therefore Certainly, you have no just cause and reason for your Discouragements in this respect.
cc av av-j, pn22 vhb dx j n1 cc n1 p-acp po22 n2 p-acp d n1.
(17) sermon (DIV1)
574
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4542
O! but yet, this is not the thing that doth pinch with me: OH! but yet, this is not the thing that does pinch with me:
uh p-acp av, d vbz xx dt n1 cst vdz vvi p-acp pno11:
(17) sermon (DIV1)
575
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4543
I hope, through mercy, the Root of the matter is in my soul, that this great Queen of Grace hath taken up her lodging in my heart;
I hope, through mercy, the Root of the matter is in my soul, that this great Queen of Grace hath taken up her lodging in my heart;
pns11 vvb, p-acp n1, dt n1 pp-f dt n1 vbz p-acp po11 n1, cst d j n1 pp-f n1 vhz vvn a-acp po31 n1 p-acp po11 n1;
(17) sermon (DIV1)
575
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but yet I am exceeding weak in Grace, and very feeble still:
but yet I am exceeding weak in Grace, and very feeble still:
cc-acp av pns11 vbm av-vvg j p-acp n1, cc av j av:
(17) sermon (DIV1)
575
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4545
some are weak in Grace, because they are but new Plants, new Converts, lately brought home to Christ,
Some Are weak in Grace, Because they Are but new Plants, new Converts, lately brought home to christ,
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(17) sermon (DIV1)
575
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4611
And thus I have done with the Second Instance.
And thus I have done with the Second Instance.
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(17) sermon (DIV1)
585
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4546
and are yet Babes in Christ, and so they have excuse for their weakness: but I profess, that I have been converted a great while, yet I am weak;
and Are yet Babes in christ, and so they have excuse for their weakness: but I profess, that I have been converted a great while, yet I am weak;
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(17) sermon (DIV1)
575
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4547
I am an old man or woman, yet I am weak in Grace; I am an old Professor, and yet am weak in Grace:
I am an old man or woman, yet I am weak in Grace; I am an old Professor, and yet am weak in Grace:
pns11 vbm dt j n1 cc n1, av pns11 vbm j p-acp n1; pns11 vbm dt j n1, cc av vbm j p-acp n1:
(17) sermon (DIV1)
575
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4548
therefore I am thus disquieted, have I not just cause and reason now? No:Therefore I am thus disquieted, have I not just cause and reason now? No:
av pns11 vbm av vvn, vhb pns11 xx j n1 cc n1 av? uh-dx:
(17) sermon (DIV1)
575
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4549
For though it is a shame for an old man to go in Coats, or to be carried in the Arms like a Babe, as every weak Christian is;
For though it is a shame for an old man to go in Coats, or to be carried in the Arms like a Babe, as every weak Christian is;
c-acp cs pn31 vbz dt n1 p-acp dt j n1 pc-acp vvi p-acp n2, cc pc-acp vbi vvn p-acp dt n2 av-j dt n1, c-acp d j np1 vbz;
(17) sermon (DIV1)
576
Image 69
4550
and though Christ will upbraid men of their slowness and dulness, that have long sate under the means;
and though christ will upbraid men of their slowness and dullness, that have long sat under the means;
cc cs np1 vmb vvi n2 pp-f po32 n1 cc n1, cst vhb av-j vvn p-acp dt n2;
(17) sermon (DIV1)
576
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4551
yet you have no just cause and reason for Discouragement:
yet you have no just cause and reason for Discouragement:
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(17) sermon (DIV1)
576
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for though you may be weak in regard of others, yee you may be strong in regard of your former self,
for though you may be weak in regard of Others, ye you may be strong in regard of your former self,
c-acp cs pn22 vmb vbi j p-acp n1 pp-f n2-jn, pn22 pn22 vmb vbi j p-acp n1 pp-f po22 j n1,
(17) sermon (DIV1)
576
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4553
and be more strong in the Lord, and in the power of his might, than you have been heretofore. And to cleer that, Consider,
and be more strong in the Lord, and in the power of his might, than you have been heretofore. And to clear that, Consider,
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(17) sermon (DIV1)
576
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4554
The more extensive a mans Obedience is unto Gods Commandements, the more he is grown in Grace.
The more extensive a men obedience is unto God's commandments, the more he is grown in Grace.
dt av-dc j dt ng1 n1 vbz p-acp npg1 n2, dt av-dc pns31 vbz vvn p-acp n1.
(17) sermon (DIV1)
577
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4555
Weak Christians are much in some Duties, and therein they are most intense; but little or nothing in others:
Weak Christians Are much in Some Duties, and therein they Are most intense; but little or nothing in Others:
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(17) sermon (DIV1)
577
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4556
and as they grow in Grace, so their hearts are dilated, and extended unto other Duties.
and as they grow in Grace, so their hearts Are dilated, and extended unto other Duties.
cc c-acp pns32 vvb p-acp n1, av po32 n2 vbr vvn, cc vvn p-acp j-jn n2.
(17) sermon (DIV1)
577
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4557
The more exact, and accurate a man is in Duty, the more he doth grow in Grace;
The more exact, and accurate a man is in Duty, the more he does grow in Grace;
dt av-dc j, cc j dt n1 vbz p-acp n1, dt av-dc pns31 vdz vvi p-acp n1;
(17) sermon (DIV1)
578
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4558
and the more he grows in Grace, the more exact and accurate he doth grow in his Duty.
and the more he grows in Grace, the more exact and accurate he does grow in his Duty.
cc dt av-dc pns31 vvz p-acp n1, dt av-dc j cc j pns31 vdz vvi p-acp po31 n1.
(17) sermon (DIV1)
578
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4559
He that writes better than he did before, doth not write more Paper, or make more Letters, only he doth write more exactly, and accurately:
He that writes better than he did before, does not write more Paper, or make more Letters, only he does write more exactly, and accurately:
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(17) sermon (DIV1)
578
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4560
So, the g•own Christian doth not perform more duties than he did before, but the same more exactly.
So, the g•own Christian does not perform more duties than he did before, but the same more exactly.
av, dt n1 njp vdz xx vvi dc n2 cs pns31 vdd a-acp, cc-acp dt d av-dc av-j.
(17) sermon (DIV1)
578
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4561
The more a man sees, and understands his Christian Liberty, and yet doth walk more strictly, the more he doth grow in Grace:
The more a man sees, and understands his Christian Liberty, and yet does walk more strictly, the more he does grow in Grace:
dt av-dc dt n1 vvz, cc vvz po31 njp n1, cc av vdz vvi av-dc av-j, dt av-dc pns31 vdz vvi p-acp n1:
(17) sermon (DIV1)
579
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4562
Some think they grow in Grace, because they have more understanding in their Christian liberty, though they do walk more loosly;
some think they grow in Grace, Because they have more understanding in their Christian liberty, though they do walk more loosely;
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(17) sermon (DIV1)
580
Image 69
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these are deceived in their spiritual growth;
these Are deceived in their spiritual growth;
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(17) sermon (DIV1)
580
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but if I know my Christian liberty more fully, and now do walk more strictly in my life,
but if I know my Christian liberty more Fully, and now do walk more strictly in my life,
cc-acp cs pns11 vvb po11 np1 n1 av-dc av-j, cc av vdb vvi av-dc av-j p-acp po11 n1,
(17) sermon (DIV1)
580
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then do I grow in Grace indeed. Now is it not thus with you? yes!
then do I grow in Grace indeed. Now is it not thus with you? yes!
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(17) sermon (DIV1)
580
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through Grace, I am able to say, That I see my Christian liberty, more than I did heretofore;
through Grace, I am able to say, That I see my Christian liberty, more than I did heretofore;
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(17) sermon (DIV1)
580
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and yet I am mor• strict in my life:
and yet I am mor• strict in my life:
cc av pns11 vbm n1 j p-acp po11 n1:
(17) sermon (DIV1)
580
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though I cannot yet pray as I would, and hear as I would, and perform duty as I would;
though I cannot yet pray as I would, and hear as I would, and perform duty as I would;
cs pns11 vmbx av vvi c-acp pns11 vmd, cc vvi c-acp pns11 vmd, cc vvi n1 c-acp pns11 vmd;
(17) sermon (DIV1)
580
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4571
yet now I find, that I am more dilated, and my obedience is more extended, and extensive unto Gods waies and Commandements than before;
yet now I find, that I am more dilated, and my Obedience is more extended, and extensive unto God's ways and commandments than before;
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(17) sermon (DIV1)
580
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4572
Then though you are stil weak in regard of others, yet you are grown stronger in regard of your former self,
Then though you Are still weak in regard of Others, yet you Are grown Stronger in regard of your former self,
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(17) sermon (DIV1)
580
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4573
and therefore certainly, you have no just cause or reason to be discouraged in this regard.
and Therefore Certainly, you have no just cause or reason to be discouraged in this regard.
cc av av-j, pn22 vhb dx j n1 cc n1 pc-acp vbi vvn p-acp d n1.
(17) sermon (DIV1)
580
Image 69
4574
But suppose, that I am yet but weak in Grace, and Temptations, or discouragements press in upon me, in regard of the weakness of my Grace; But suppose, that I am yet but weak in Grace, and Temptations, or discouragements press in upon me, in regard of the weakness of my Grace;
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(17) sermon (DIV1)
581
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what shal I do, that I may be able to bear up my heart, against those discouragements? what shall I do, that I may be able to bear up my heart, against those discouragements?
q-crq vmb pns11 vdb, cst pns11 vmb vbi j pc-acp vvi a-acp po11 n1, p-acp d n2?
(17) sermon (DIV1)
581
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Then consider, what a great charge, God the Father hath given to Christ of those that are weak. Isa. 42.1. Behold my servant whom I uphold, mine Elect in whom my soul delighteth:
Then Consider, what a great charge, God the Father hath given to christ of those that Are weak. Isaiah 42.1. Behold my servant whom I uphold, mine Elect in whom my soul delights:
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(17) sermon (DIV1)
582
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I have put my spirit upon him &c. but why? vers. 3. A bruised Reed shal he not break,
I have put my Spirit upon him etc. but why? vers. 3. A Bruised Reed shall he not break,
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(17) sermon (DIV1)
582
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and the smoaking Flax, shal not he quench. This is my Charge, saith the Father, which I give to my Son:and the smoking Flax, shall not he quench. This is my Charge, Says the Father, which I give to my Son:
cc dt j-vvg n1, vmb xx pns31 vvi. d vbz po11 n1, vvz dt n1, r-crq pns11 vvb p-acp po11 n1:
(17) sermon (DIV1)
582
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And upon this account he came into the world, That those who have life, might have it in abundance;
And upon this account he Come into the world, That those who have life, might have it in abundance;
cc p-acp d n1 pns31 vvd p-acp dt n1, cst d r-crq vhb n1, vmd vhi pn31 p-acp n1;
(17) sermon (DIV1)
582
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and for this cause he did die for us. Rom. 5.6. For when we were yet without strength, in due time, or according to the time, that is, the time appointed by the Father; Christ died for the ungodly.
and for this cause he did die for us. Rom. 5.6. For when we were yet without strength, in due time, or according to the time, that is, the time appointed by the Father; christ died for the ungodly.
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(17) sermon (DIV1)
582
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Consider also, what charge our Savior Christ did give unto his Apostles, and in them, to al the Ministers of the Gospel, concerning those that are weak in Grace.
Consider also, what charge our Saviour christ did give unto his Apostles, and in them, to all the Ministers of the Gospel, Concerning those that Are weak in Grace.
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(17) sermon (DIV1)
583
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Peter, Peter, said our Savior, Lovest thou me? then feed my sheep. And again, Lovest thou me? then feed my lambs. And again,Peter, Peter, said our Saviour, Lovest thou me? then feed my sheep. And again, Lovest thou me? then feed my Lambs. And again,
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(17) sermon (DIV1)
583
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thirdly, Lovest thou me? feed my lambs. Have a care of those that are weak in Grace.
Thirdly, Lovest thou me? feed my Lambs. Have a care of those that Are weak in Grace.
ord, vv2 pns21 pno11? vvb po11 n2. vhb dt n1 pp-f d cst vbr j p-acp n1.
(17) sermon (DIV1)
583
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Al the time that Christ lived upon Earth, he went about doing good, healing al sicknesses,
All the time that christ lived upon Earth, he went about doing good, healing all Sicknesses,
d dt n1 cst np1 vvd p-acp n1, pns31 vvd a-acp vdg j, vvg d n2,
(17) sermon (DIV1)
583
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4585
and diseases, and condescending to the weaknesses of men. One comes to him, and thought to have stollen her cure;
and diseases, and condescending to the Weaknesses of men. One comes to him, and Thought to have stolen her cure;
cc n2, cc vvg p-acp dt n2 pp-f n2. pi vvz p-acp pno31, cc vvd pc-acp vhi vvn po31 n1;
(17) sermon (DIV1)
583
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yet Christ did bear with her.
yet christ did bear with her.
av np1 vdd vvi p-acp pno31.
(17) sermon (DIV1)
583
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Another comes, and puts an If upon his wil, Lord, If thou wilt, thou canst make me clean:
another comes, and puts an If upon his will, Lord, If thou wilt, thou Canst make me clean:
n-jn vvz, cc vvz dt cs p-acp po31 n1, n1, cs pns21 vm2, pns21 vm2 vvi pno11 j:
(17) sermon (DIV1)
583
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And he did bear with him.
And he did bear with him.
cc pns31 vdd vvi p-acp pno31.
(17) sermon (DIV1)
583
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4589
Another comes, and puts an If upon his power, Lord If thou canst do any thing, &c. Yet Christ did yeild to him.
another comes, and puts an If upon his power, Lord If thou Canst do any thing, etc. Yet christ did yield to him.
n-jn vvz, cc vvz dt cs p-acp po31 n1, n1 cs pns21 vm2 vdi d n1, av av np1 vdd vvi p-acp pno31.
(17) sermon (DIV1)
583
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And when he left the world, then he charges his Apostles with the weak Saints, Feed my Lambs, and again, Feed my Lambs.
And when he left the world, then he charges his Apostles with the weak Saints, Feed my Lambs, and again, Feed my Lambs.
cc c-crq pns31 vvd dt n1, cs pns31 vvz po31 n2 p-acp dt j n2, vvb po11 n2, cc av, vvb po11 n2.
(17) sermon (DIV1)
583
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4591
Consider also, what a great mercy it is to have a little Grace, though it be but a little;
Consider also, what a great mercy it is to have a little Grace, though it be but a little;
vvb av, q-crq dt j n1 pn31 vbz pc-acp vhi dt j n1, cs pn31 vbb p-acp dt j;
(17) sermon (DIV1)
584
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4592
For though you have never so little Grace, yet if you have Grace in truth;
For though you have never so little Grace, yet if you have Grace in truth;
c-acp cs pn22 vhb av-x av j n1, av cs pn22 vhb n1 p-acp n1;
(17) sermon (DIV1)
584
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4593
you have union with Christ, you have communion with the Father, you have your own nature taken away,
you have Union with christ, you have communion with the Father, you have your own nature taken away,
pn22 vhb n1 p-acp np1, pn22 vhb n1 p-acp dt n1, pn22 vhb po22 d n1 vvn av,
(17) sermon (DIV1)
584
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and are partakers of the divine nature; you have a right and title unto al the promises; yea, unto al the Ordinances; yea, unto al the Creatures:
and Are partakers of the divine nature; you have a right and title unto all the promises; yea, unto all the Ordinances; yea, unto all the Creatures:
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Your afflictions, are not curses, the curse is taken out of every cross, you have an interest in al that Christ hath done and suffered, you are made partakers, of the inheritance of the Saints in light,
Your afflictions, Are not curses, the curse is taken out of every cross, you have an Interest in all that christ hath done and suffered, you Are made partakers, of the inheritance of the Saints in Light,
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an inheritance uncorruptible, undefiled, that fadeth not away:
an inheritance uncorruptible, undefiled, that fades not away:
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you have God for your Portion, Christ for your Savior, the Spirit for your Comforter, Heaven for your Inheritance, the Angels for your Guard,
you have God for your Portion, christ for your Saviour, the Spirit for your Comforter, Heaven for your Inheritance, the Angels for your Guard,
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and all the Creatures in the Earth under your feet; this, and all this you have, though you have never so little Grace;
and all the Creatures in the Earth under your feet; this, and all this you have, though you have never so little Grace;
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and can you read over al this Inventory of mercies, and sit discouraged in the midst of them?
and can you read over all this Inventory of Mercies, and fit discouraged in the midst of them?
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Yet if al this wil not prevayl in the time of your Temptation, think with your self,
Yet if all this will not prevail in the time of your Temptation, think with your self,
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and consider seriously, How much you shal weaken your self, yet more and more, by your discouragements in this kind.
and Consider seriously, How much you shall weaken your self, yet more and more, by your discouragements in this kind.
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Al discouragements weaken, humiliation weakens not, the greatest humiliation doth not weaken, but the least discouragement doth, upon what account soever.
All discouragements weaken, humiliation weakens not, the greatest humiliation does not weaken, but the least discouragement does, upon what account soever.
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Now if al discouragements do weaken, then, what an unreasonable thing is it, for me to be discouraged at the sight of my weakness? but so it is, that discouragements,
Now if all discouragements do weaken, then, what an unreasonable thing is it, for me to be discouraged At the sighed of my weakness? but so it is, that discouragements,
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even from the sight of our own weakness, do yet more and more weaken;
even from the sighed of our own weakness, do yet more and more weaken;
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surely therefore, it is an unreasonable thing, for a man to be discouraged at the sight of his own weakness:
surely Therefore, it is an unreasonable thing, for a man to be discouraged At the sighed of his own weakness:
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wherefore, lift up your hands, O! ye Saints, and be ye lift up, O! ye drooping souls.
Wherefore, lift up your hands, OH! you Saints, and be you lift up, OH! you drooping Souls.
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Wee a•e commanded, ye may read our Commission, Isa. 35.3. To strengthen the weak hands, and to confirm the feeble knees, and to say to them that are of a fearful spirit, be strong, fear not.
we a•e commanded, you may read our Commission, Isaiah 35.3. To strengthen the weak hands, and to confirm the feeble knees, and to say to them that Are of a fearful Spirit, be strong, Fear not.
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And if it be our duty, to say, and speak thus, then it is your duty, to encourage your self in the Lord,
And if it be our duty, to say, and speak thus, then it is your duty, to encourage your self in the Lord,
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and to say to your self, be strong, O my soul, and fear not. Be thankful for your little, and in due time you shal have much:
and to say to your self, be strong, Oh my soul, and Fear not. Be thankful for your little, and in due time you shall have much:
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labor also for much, yet be content with little, even with little Grace, if God wil have it so.
labour also for much, yet be content with little, even with little Grace, if God will have it so.
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SOmtimes the discouragements of the Saints and people of God, are drawn, From their Duties, the failings, and successlessness of their Duties. For, they reason thus:Sometimes the discouragements of the Saints and people of God, Are drawn, From their Duties, the failings, and successlessness of their Duties. For, they reason thus:
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Through the Lords Grace and Mercy, I have been kept from great and gross sins, yet if the Lord loved me indeed, he would draw my heart neer unto himself; Through the lords Grace and Mercy, I have been kept from great and gross Sins, yet if the Lord loved me indeed, he would draw my heart near unto himself;
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but when I come to prayer, or duty, I find so much deadness, dulness, and awkness of heart and spirit, that I fear the Lord wil never accept such a one as I am,
but when I come to prayer, or duty, I find so much deadness, dullness, and awkness of heart and Spirit, that I Fear the Lord will never accept such a one as I am,
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nor such duties as mine are:
nor such duties as mine Are:
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when I go to prayer, either prayer is altogether absent from me or I have no life therein;
when I go to prayer, either prayer is altogether absent from me or I have no life therein;
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if I go to hear the word, I am not attentive, but filled with distractions; and whatever duty I perform, I want life, and love in it.
if I go to hear the word, I am not attentive, but filled with distractions; and whatever duty I perform, I want life, and love in it.
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O! my heart is like a rock, or stone;
OH! my heart is like a rock, or stone;
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and therefore I fear the Lord wil not accept my duty, and the rather, because I find, that I have been long at prayer,
and Therefore I Fear the Lord will not accept my duty, and the rather, Because I find, that I have been long At prayer,
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and I am never the better, the Lord hears me not, the Lord regards me not:
and I am never the better, the Lord hears me not, the Lord regards me not:
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and have I not just Reason, and Cause, to be discouraged now? No:and have I not just Reason, and Cause, to be discouraged now? No:
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Here is reason indeed, why you should be afflicted, but no reason yet, why you should be discouraged.
Here is reason indeed, why you should be afflicted, but no reason yet, why you should be discouraged.
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I confess indeed, here is cause and reason of grief, and of affliction;
I confess indeed, Here is cause and reason of grief, and of affliction;
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for take Prayer, (to instance only in that) and, it is, That act and work of the soul, whereby a man doth converse with God;
for take Prayer, (to instance only in that) and, it is, That act and work of the soul, whereby a man does converse with God;
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God conversing with man, and man with God.
God conversing with man, and man with God.
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And is it not a sore affliction, for a poor creature to be shut out of Gods door, such a freind as God is? O! saith Chrisostome, it is more bitter than death, to be spoiled of Prayer:
And is it not a soar affliction, for a poor creature to be shut out of God's door, such a friend as God is? OH! Says Chrysostom, it is more bitter than death, to be spoiled of Prayer:
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and hereupon, (as he observes) Daniel chose rather, to run the hazard of his life, than to lose his Prayer. Prayer is the souls Weapon;
and hereupon, (as he observes) daniel chosen rather, to run the hazard of his life, than to loose his Prayer. Prayer is the Souls Weapon;
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and is it not a grief, to want a Weapon in our spiritual warfare? Prayer is the souls Ornament, the excellent Garment of a Christian;
and is it not a grief, to want a Weapon in our spiritual warfare? Prayer is the Souls Ornament, the excellent Garment of a Christian;
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and is it not an affliction, to be without this Garment, and to be found naked? Prayer is the Christians Element;
and is it not an affliction, to be without this Garment, and to be found naked? Prayer is the Christians Element;
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And as the fish lives in the water, as in its Element, and dyes when it is out,
And as the Fish lives in the water, as in its Element, and dies when it is out,
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so a Christian lives in prayer as in his Element, and his heart dies when he is out of it. Prayer is the souls Provisioner;
so a Christian lives in prayer as in his Element, and his heart die when he is out of it. Prayer is the Souls Provisioner;
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but it goes by the hand of Christ; Christ takes it, and hath it into the pre•ence of God the Father.
but it Goes by the hand of christ; christ Takes it, and hath it into the pre•ence of God the Father.
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fetcheth in Provision for the soul, and for al its Graces: The old bird, the Dam, goes abroad and fetcheth in meat for the young ones,
Fetches in Provision for the soul, and for all its Graces: The old bird, the Dam, Goes abroad and Fetches in meat for the young ones,
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and they lye in the nest gaping, to receive the meat upon its return;
and they lie in the nest gaping, to receive the meat upon its return;
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and if the old one be kild abroad, the young ones wil die presently at home.
and if the old one be killed abroad, the young ones will die presently At home.
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So here, Prayer goes abroad, and fetcheth in provision for al our Graces, and they al lye gaping, to receive this provision from the mouth of Prayer;
So Here, Prayer Goes abroad, and Fetches in provision for all our Graces, and they all lie gaping, to receive this provision from the Mouth of Prayer;
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if this be killed, how can those other Graces live? The truth is, The more sweetness a Christian finds in any work, the greater is his affliction, if he want that work;
if this be killed, how can those other Graces live? The truth is, The more sweetness a Christian finds in any work, the greater is his affliction, if he want that work;
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now what abundance of sweetness, doth a Gracious soul find in Prayer? therefore when a man is narrowed,
now what abundance of sweetness, does a Gracious soul find in Prayer? Therefore when a man is narrowed,
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or shut up in Prayer, it cannot but be a great affliction to him.
or shut up in Prayer, it cannot but be a great affliction to him.
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But though it be a matter of great affliction, yet a good man, hath no reason to be quite discouraged,
But though it be a matter of great affliction, yet a good man, hath no reason to be quite discouraged,
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yea, though he meet with many failings therein, and cannot pray as he would, nor perform duty as he should. How may that appear? Thus.
yea, though he meet with many failings therein, and cannot pray as he would, nor perform duty as he should. How may that appear? Thus.
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First, Every Godly Gracious man, is in Covenant with God by Jesus Christ;
First, Every Godly Gracious man, is in Covenant with God by jesus christ;
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and that Covenant, is a Covenant of Grace, which is the great Charter, the Magna-Charta, of al his spiritual Privilidges, and Immunities.
and that Covenant, is a Covenant of Grace, which is the great Charter, the Magna-Charta, of all his spiritual Privileges, and Immunities.
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Now, in this great Charter, the Lord doth proclaim this, That sincerity shal go for perfection;
Now, in this great Charter, the Lord does proclaim this, That sincerity shall go for perfection;
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That a little done for God, in the time of temptation, shal be counted much.
That a little done for God, in the time of temptation, shall be counted much.
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In this great Charter, the Lord doth proclaim unto al his people, That he doth rather regard the bent of the heart,
In this great Charter, the Lord does proclaim unto all his people, That he does rather regard the bent of the heart,
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than the inlargment of the heart: That he dorh rather regard the wil to do, than the doing.
than the Enlargement of the heart: That he dorh rather regard the will to do, than the doing.
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In this great Charter, the Covenant of free Grace, the Lord proclaims unto al his people, That if they do fail in prayer,
In this great Charter, the Covenant of free Grace, the Lord proclaims unto all his people, That if they do fail in prayer,
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and other duties, (for I speak not of prayer only, though I instance in that) He wil not cast them off,
and other duties, (for I speak not of prayer only, though I instance in that) He will not cast them off,
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but he wil rather be moved to pity them;
but he will rather be moved to pity them;
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for the Covenant that the Lord makes with his people, is as the Covenant that a man makes with his wife, I wil betroth thee unto me, for ever, saith the Lord.
for the Covenant that the Lord makes with his people, is as the Covenant that a man makes with his wife, I will betrothed thee unto me, for ever, Says the Lord.
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Now, a man wil not put away his wife for every failing, neither wil the Lord put a way his people, Now, a man will not put away his wife for every failing, neither will the Lord put a Way his people,
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nor cast them off (because he is betrothed to them) though they do fail in duties. Again;
nor cast them off (Because he is betrothed to them) though they do fail in duties. Again;
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As it is with your soul, or your body when you die;
As it is with your soul, or your body when you die;
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in this great Charter, and Covenant of Grace, the Lord doth proclaim unto al his Children, That what they want in performance, he wil make up in indulgence.
in this great Charter, and Covenant of Grace, the Lord does proclaim unto all his Children, That what they want in performance, he will make up in indulgence.
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He proclaims this unto them, That he wil require no more, than he gives; he wil give what he requires, and he wil accept what he gives.
He proclaims this unto them, That he will require no more, than he gives; he will give what he requires, and he will accept what he gives.
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Now therefore, am I in that Covenant of Grace? and are there many failings in al my duties? yet if this be true, That the Lord is more moved by my failings to pity me,
Now Therefore, am I in that Covenant of Grace? and Are there many failings in all my duties? yet if this be true, That the Lord is more moved by my failings to pity me,
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than to cast me off, then I have no reason for to be discouraged:
than to cast me off, then I have no reason for to be discouraged:
cs pc-acp vvi pno11 a-acp, cs pns11 vhb dx n1 c-acp pc-acp vbi vvn:
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And thus it is with every child of God, he is in this Covenant of Grace,
And thus it is with every child of God, he is in this Covenant of Grace,
cc av pn31 vbz p-acp d n1 pp-f np1, pns31 vbz p-acp d n1 pp-f n1,
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and so the Priviledges, and Immunities of al this great Charter, belongs unto him.
and so the Privileges, and Immunities of all this great Charter, belongs unto him.
cc av dt n2, cc n2 pp-f d d j n1, vvz p-acp pno31.
(18) sermon (DIV1)
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4661
Secondly, Though there be many failings in a Godly mans duty, yet so long, as it is a duty;
Secondly, Though there be many failings in a Godly men duty, yet so long, as it is a duty;
ord, cs pc-acp vbb d n2-vvg p-acp dt j ng1 n1, av av av-j, c-acp pn31 vbz dt n1;
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4662
there is som-what of Christ therein, there is som-what of God therein.
there is somewhat of christ therein, there is somewhat of God therein.
pc-acp vbz av pp-f np1 av, pc-acp vbz av pp-f np1 av.
(18) sermon (DIV1)
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Now God wil not cast away his own, becau•e it is mixt with ours, but he wil rather pardon ours,
Now God will not cast away his own, becau•e it is mixed with ours, but he will rather pardon ours,
av np1 vmb xx vvi av po31 d, vvb pn31 vbz vvn p-acp png12, cc-acp pns31 vmb av-c vvi png12,
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and accept ours, because it is mixt with his. The Husband-man, doth not cast away his wheat, because it is mixt with chaff;
and accept ours, Because it is mixed with his. The Husbandman, does not cast away his wheat, Because it is mixed with chaff;
cc vvi png12, c-acp pn31 vbz vvn p-acp png31. dt n1, vdz xx vvi av po31 n1, c-acp pn31 vbz vvn p-acp n1;
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593
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he brings it into his barn, and there is a time, when he wil seperate the chaff from the wheat;
he brings it into his barn, and there is a time, when he will separate the chaff from the wheat;
pns31 vvz pn31 p-acp po31 n1, cc pc-acp vbz dt n1, c-crq pns31 vmb vvi dt n1 p-acp dt n1;
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but he doth not cast away the corn, because it is mixt with chaff, yet this grain of wheat, hath nothing of the Image of the Husband-man upon it:
but he does not cast away the corn, Because it is mixed with chaff, yet this grain of wheat, hath nothing of the Image of the Husbandman upon it:
cc-acp pns31 vdz xx vvi av dt n1, c-acp pn31 vbz vvn p-acp n1, av d n1 pp-f n1, vhz pix pp-f dt n1 pp-f dt n1 p-acp pn31:
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but there is never a duty of a Godly man, but hath somwhat of the Image of Christ upon it,
but there is never a duty of a Godly man, but hath somewhat of the Image of christ upon it,
cc-acp pc-acp vbz av-x dt n1 pp-f dt j n1, cc-acp vhz av pp-f dt n1 pp-f np1 p-acp pn31,
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and therefore, I say, he wil not cast away His, because it is mixt with Ours,
and Therefore, I say, he will not cast away His, Because it is mixed with Ours,
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(18) sermon (DIV1)
593
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but he wil rather pardon, and accept of ours, because it is mixt with his. Thirdly, If our acceptance of duty, do not come in by the door of performance,
but he will rather pardon, and accept of ours, Because it is mixed with his. Thirdly, If our acceptance of duty, do not come in by the door of performance,
cc-acp pns31 vmb av-c vvi, cc vvi pp-f png12, c-acp pn31 vbz vvn p-acp png31. ord, cs po12 n1 pp-f n1, vdb xx vvi p-acp p-acp dt n1 pp-f n1,
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but by another door, and that door is Christ;
but by Another door, and that door is christ;
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then a Godly man, hath no reason to be discouraged, though there be many failings in his performance.
then a Godly man, hath no reason to be discouraged, though there be many failings in his performance.
av dt j n1, vhz dx n1 pc-acp vbi vvn, cs pc-acp vbb d n2-vvg p-acp po31 n1.
(18) sermon (DIV1)
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4672
Now, al our acceptance of duty, comes in by Christ, because our Sacrifices, are mingled with Christs perfumes, Revel. 8. vers. 4. And the smoak of the incense which came with the prayers of the Saints, ascended up before God, out of the Angels hand.
Now, all our acceptance of duty, comes in by christ, Because our Sacrifices, Are mingled with Christ perfumes, Revel. 8. vers. 4. And the smoke of the incense which Come with the Prayers of the Saints, ascended up before God, out of the Angels hand.
av, d po12 n1 pp-f n1, vvz p-acp p-acp np1, c-acp po12 n2, vbr vvn p-acp npg1 n2, vvb. crd fw-la. crd cc dt n1 pp-f dt n1 r-crq vvd p-acp dt n2 pp-f dt n2, vvn a-acp p-acp np1, av pp-f dt ng1 n1.
(18) sermon (DIV1)
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4673
Our prayers go unto God the Father, through the hand of Christ;
Our Prayers go unto God the Father, through the hand of christ;
po12 n2 vvb p-acp np1 dt n1, p-acp dt n1 pp-f np1;
(18) sermon (DIV1)
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4674
did our prayers go immediatly out of our own hands into the Fathers hand, we might have caus• to fear,
did our Prayers go immediately out of our own hands into the Father's hand, we might have caus• to Fear,
vdd po12 n2 vvb av-j av pp-f po12 d n2 p-acp dt ng1 n1, pns12 vmd vhi n1 pc-acp vvi,
(18) sermon (DIV1)
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4741
When God denies one, he gives another Mercy.
When God Denies one, he gives Another Mercy.
c-crq np1 vvz pi, pns31 vvz j-jn n1.
(18) sermon (DIV1)
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4677
through your body be crooked, or deformed, and your soul defiled, yet when you die, Christ meets your soul,
through your body be crooked, or deformed, and your soul defiled, yet when you die, christ meets your soul,
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4678
and invests it with Glory, and so brings it into the presence of God the Father;
and invests it with Glory, and so brings it into the presence of God the Father;
cc vvz pn31 p-acp n1, cc av vvz pn31 p-acp dt n1 pp-f np1 dt n1;
(18) sermon (DIV1)
594
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4679
so it is with your duty, your duty, it may be, deform•d, defiled, or a crooked duty,
so it is with your duty, your duty, it may be, deform•d, defiled, or a crooked duty,
av pn31 vbz p-acp po22 n1, po22 n1, pn31 vmb vbi, n1, vvn, cc dt j n1,
(18) sermon (DIV1)
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but Christ meetes your duty, and he clothes it with his Glory, and so hath it into the presence of God the Father;
but christ meets your duty, and he clothes it with his Glory, and so hath it into the presence of God the Father;
cc-acp np1 vvz po22 n1, cc pns31 vvz pn31 p-acp po31 n1, cc av vhz pn31 p-acp dt n1 pp-f np1 dt n1;
(18) sermon (DIV1)
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4681
and thus it is with al the Saints, and people of God;
and thus it is with all the Saints, and people of God;
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(18) sermon (DIV1)
594
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4682
surely then, though they have cause to be afflicted, by reason of their failing in duty,
surely then, though they have cause to be afflicted, by reason of their failing in duty,
av-j av, cs pns32 vhb n1 pc-acp vbi vvn, p-acp n1 pp-f po32 vvg p-acp n1,
(18) sermon (DIV1)
594
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4683
yet they have no reason at al, why they should be discouraged.
yet they have no reason At all, why they should be discouraged.
av pns32 vhb dx n1 p-acp d, c-crq pns32 vmd vbi vvn.
(18) sermon (DIV1)
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4684
But, I have no Parts or Gifts in duties, ther•fore I am thus discouraged: some there are, that have great abilities in duty; But, I have no Parts or Gifts in duties, ther•fore I am thus discouraged: Some there Are, that have great abilities in duty;
p-acp, pns11 vhb dx n2 cc n2 p-acp n2, av pns11 vbm av vvn: d a-acp vbr, cst vhb j n2 p-acp n1;
(18) sermon (DIV1)
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4685
they pray, and can pray, with great abilities, they go to a sermon, and can bring away every word,
they pray, and can pray, with great abilities, they go to a sermon, and can bring away every word,
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(18) sermon (DIV1)
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4686
and have a great Gift in conference: but as for me, I am a poor creature, who want al these Gifts; and have a great Gift in conference: but as for me, I am a poor creature, who want all these Gifts;
cc vhb dt j n1 p-acp n1: cc-acp c-acp p-acp pno11, pns11 vbm dt j n1, r-crq vvb d d n2;
(18) sermon (DIV1)
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4687
I have no utterance in conference, I have no abilities in prayer, I have no memory for a Sermon, my memory is even as a sieve;
I have no utterance in conference, I have no abilities in prayer, I have no memory for a Sermon, my memory is even as a sieve;
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(18) sermon (DIV1)
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4688
good things run out presently, I have no Gifts at al, a poor Sea-man, or Trades-man I am, that have no Parts, no Gifts in duty;
good things run out presently, I have no Gifts At all, a poor Seaman, or Tradesman I am, that have no Parts, no Gifts in duty;
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(18) sermon (DIV1)
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4689
and have not I just cause and reason now to be discouraged? and have not I just cause and reason now to be discouraged?
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4690
No, For whosoever you are that make this objection, Do ye not know, That the Glory of the second Temple, was greater than the first? Solomon, you know, built a great House,
No, For whosoever you Are that make this objection, Do you not know, That the Glory of the second Temple, was greater than the First? Solomon, you know, built a great House,
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(18) sermon (DIV1)
596
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and it was a Glorious building, much Gold and Silver in it ▪ the second Temple was not so ful of Gold,
and it was a Glorious building, much Gold and Silver in it ▪ the second Temple was not so full of Gold,
cc pn31 vbds dt j n1, d n1 cc n1 p-acp pn31 ▪ dt ord n1 vbds xx av j pp-f n1,
(18) sermon (DIV1)
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4692
and Silver, and yet it is said of the second Temple, That the Glory of it, was beyond the Glory of the first;
and Silver, and yet it is said of the second Temple, That the Glory of it, was beyond the Glory of the First;
cc n1, cc av pn31 vbz vvn pp-f dt ord n1, cst dt n1 pp-f pn31, vbds p-acp dt n1 pp-f dt ord;
(18) sermon (DIV1)
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4693
why? this reason is given, because, The desire of al Nations should come into it. That is Christ;
why? this reason is given, Because, The desire of all nations should come into it. That is christ;
q-crq? d n1 vbz vvn, c-acp, dt n1 pp-f d n2 vmd vvi p-acp pn31. cst vbz np1;
(18) sermon (DIV1)
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who is indeed, The desire of al Nations; De facto, Gold and Silver is the desire of al Nations;
who is indeed, The desire of all nations; De facto, Gold and Silver is the desire of all nations;
r-crq vbz av, dt n1 pp-f d n2; fw-fr fw-la, n1 cc n1 vbz dt n1 pp-f d n2;
(18) sermon (DIV1)
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4695
but, De jure, and by right, the Lord Jesus Christ, is the desire of al Nations;
but, De jure, and by right, the Lord jesus christ, is the desire of all nations;
cc-acp, fw-fr fw-la, cc p-acp n-jn, dt n1 np1 np1, vbz dt n1 pp-f d n2;
(18) sermon (DIV1)
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4696
and because that Christ, the desire of al Nations, should come into the Second Temple, therfore the Glory of it, was beyond the Glory of the first.
and Because that christ, the desire of all nations, should come into the Second Temple, Therefore the Glory of it, was beyond the Glory of the First.
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(18) sermon (DIV1)
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4697
Now thy soul is the Temple of the Holy-Ghost; it may be, thou hast not so much Gold, and Silver, not such Golden Parts,
Now thy soul is the Temple of the Holy ghost; it may be, thou hast not so much Gold, and Silver, not such Golden Parts,
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(18) sermon (DIV1)
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4742
Thus it is with all the Saints and People of God, and a godly, gracious man, may say thus;
Thus it is with all the Saints and People of God, and a godly, gracious man, may say thus;
av pn31 vbz p-acp d dt n2 cc n1 pp-f np1, cc dt j, j n1, vmb vvi av;
(18) sermon (DIV1)
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Image 69
4698
and Golden Gifts, as another hath, but if the desir• of al Nations, the Lord Jesus Christ, be come into thy soul, hast thou any reason to complain? Thus it is with every child of God,
and Golden Gifts, as Another hath, but if the desir• of all nations, the Lord jesus christ, be come into thy soul, hast thou any reason to complain? Thus it is with every child of God,
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(18) sermon (DIV1)
596
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4699
though he hath not those Parts, and Gifts, that another hath ▪ yet the Lord Jesus, the desire of al Nations, is come into his Temple, into his soul;
though he hath not those Parts, and Gifts, that Another hath ▪ yet the Lord jesus, the desire of all nations, is come into his Temple, into his soul;
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(18) sermon (DIV1)
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4700
and therefore, he hath no reason to be discouraged.
and Therefore, he hath no reason to be discouraged.
cc av, pns31 vhz dx n1 pc-acp vbi vvn.
(18) sermon (DIV1)
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Image 69
4701
If the want of Parts, and Gifts, be better for you, then you have no reason to be discouraged for the want of them.
If the want of Parts, and Gifts, be better for you, then you have no reason to be discouraged for the want of them.
cs dt n1 pp-f n2, cc n2, vbb j p-acp pn22, cs pn22 vhb dx n1 pc-acp vbi vvn p-acp dt n1 pp-f pno32.
(18) sermon (DIV1)
597
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4702
Now, you know, that it is better for a man that hath but a little stock, to have a little farm;
Now, you know, that it is better for a man that hath but a little stock, to have a little farm;
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(18) sermon (DIV1)
597
Image 69
4703
than to have a great farm, and a little stock:
than to have a great farm, and a little stock:
cs pc-acp vhi dt j n1, cc dt j n1:
(18) sermon (DIV1)
597
Image 69
4704
a man that hath but a little stock, and a great farm, may for the present brave it out,
a man that hath but a little stock, and a great farm, may for the present brave it out,
dt n1 cst vhz p-acp dt j n1, cc dt j n1, vmb p-acp dt j j pn31 av,
(18) sermon (DIV1)
597
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4705
and converse with company that are in estate beyond him, but at last he wil decay and break:
and converse with company that Are in estate beyond him, but At last he will decay and break:
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(18) sermon (DIV1)
597
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4706
better that a man, who hath but a little stock, should have a little farm sutable to his stock.
better that a man, who hath but a little stock, should have a little farm suitable to his stock.
av-jc cst dt n1, r-crq vhz p-acp dt j n1, vmd vhi dt j n1 j p-acp po31 n1.
(18) sermon (DIV1)
597
Image 69
4707
Now God our Father sees, that thou hast a little good, there are some good things found in thee;
Now God our Father sees, that thou hast a little good, there Are Some good things found in thee;
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(18) sermon (DIV1)
597
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4708
but these good things, this little stock, is not big enough for a great farm of Parts,
but these good things, this little stock, is not big enough for a great farm of Parts,
cc-acp d j n2, d j n1, vbz xx j av-d p-acp dt j n1 pp-f n2,
(18) sermon (DIV1)
597
Image 69
4709
and Gifts, and because the Lord sees, that thy stock of Grace, is not great enough for such a great farm of Parts;
and Gifts, and Because the Lord sees, that thy stock of Grace, is not great enough for such a great farm of Parts;
cc n2, cc c-acp dt n1 vvz, cst po21 n1 pp-f n1, vbz xx j av-d p-acp d dt j n1 pp-f n2;
(18) sermon (DIV1)
597
Image 69
4710
therefore, in design of mercy, he hath thus ordered it, that thou shouldest have a less farm of Gifts.
Therefore, in Design of mercy, he hath thus ordered it, that thou Shouldst have a less farm of Gifts.
av, p-acp n1 pp-f n1, pns31 vhz av vvn pn31, cst pns21 vmd2 vhi dt av-dc n1 pp-f n2.
(18) sermon (DIV1)
597
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4711
If our Parts and Gifts do not commend our services and duties, unto God, then have you no reason to be discouraged for the want of them.
If our Parts and Gifts do not commend our services and duties, unto God, then have you no reason to be discouraged for the want of them.
cs po12 n2 cc n2 vdb xx vvi po12 n2 cc n2, p-acp np1, av vhb pn22 dx n1 pc-acp vbi vvn p-acp dt n1 pp-f pno32.
(18) sermon (DIV1)
598
Image 69
4712
Now, so it is, that they do not commend us, nor our services unto God.
Now, so it is, that they do not commend us, nor our services unto God.
av, av pn31 vbz, cst pns32 vdb xx vvi pno12, ccx po12 n2 p-acp np1.
(18) sermon (DIV1)
598
Image 69
4713
When you have good meat in a dish, possibly you wil lay flowers upon it, cut Oranges and Lemons,
When you have good meat in a dish, possibly you will lay flowers upon it, Cut Oranges and Lemons,
c-crq pn22 vhb j n1 p-acp dt n1, av-j pn22 vmb vvi n2 p-acp pn31, vvd n2 cc n2,
(18) sermon (DIV1)
598
Image 69
4714
and lay upon the side of the dish;
and lay upon the side of the dish;
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(18) sermon (DIV1)
598
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4715
but a wise man knowes, that the meat is never the better for tho e flowers,
but a wise man knows, that the meat is never the better for though e flowers,
cc-acp dt j n1 vvz, cst dt n1 vbz av-x dt jc c-acp cs fw-la n2,
(18) sermon (DIV1)
598
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4716
or for the sugar that lies on the side of the platter; a wise man knowes, that if those were wanting, the meate were never the worse. Beloved!
or for the sugar that lies on the side of the platter; a wise man knows, that if those were wanting, the meat were never the Worse. beloved!
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(18) sermon (DIV1)
598
Image 69
4717
God our Father is of infinite wi•dom, these Parts and Gifts are flowers indeed, and they help to cook ou• a duty,
God our Father is of infinite wi•dom, these Parts and Gifts Are flowers indeed, and they help to cook ou• a duty,
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(18) sermon (DIV1)
598
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4718
and to make it more acceptable to men, but the Lord who is wisdom knowes, that the duty is never the be•ter;
and to make it more acceptable to men, but the Lord who is Wisdom knows, that the duty is never the be•ter;
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(18) sermon (DIV1)
598
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4719
and he knows, that when these flowers are wanting, the duty is never the worse.
and he knows, that when these flowers Are wanting, the duty is never the Worse.
cc pns31 vvz, cst c-crq d n2 vbr vvg, dt n1 vbz av-x dt jc.
(18) sermon (DIV1)
598
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4764
and if I had Prayers like the Sand upon the Sea-shore, I would give them all to God;
and if I had Prayers like the Sand upon the Seashore, I would give them all to God;
cc cs pns11 vhd n2 av-j dt n1 p-acp dt n1, pns11 vmd vvi pno32 d p-acp np1;
(18) sermon (DIV1)
602
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4720
All flesh is grass, and the flower th•reof, and it fades away. Parts and Gifts are but flesh;All Flesh is grass, and the flower th•reof, and it fades away. Parts and Gifts Are but Flesh;
d n1 vbz n1, cc dt n1 av, cc pn31 vvz av. n2 cc n2 vbr p-acp n1;
(18) sermon (DIV1)
598
Image 69
4721
and our wise God knows, the •eat is never the worser, when these flowers are wanting.
and our wise God knows, the •eat is never the Worse, when these flowers Are wanting.
cc po12 j np1 vvz, dt j vbz av-x dt jc, c-crq d n2 vbr vvg.
(18) sermon (DIV1)
598
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4722
Yea, if I had al Parts and al Gifts, that I were able to preach and speak like an Angel;
Yea, if I had all Parts and all Gifts, that I were able to preach and speak like an Angel;
uh, cs pns11 vhd d n2 cc d n2, cst pns11 vbdr j pc-acp vvi cc vvi av-j dt n1;
(18) sermon (DIV1)
598
Image 69
4723
and that I were able to cast out Devills;
and that I were able to cast out Devils;
cc cst pns11 vbdr j pc-acp vvi av n2;
(18) sermon (DIV1)
598
Image 69
4724
yet notwithstanding, if I have not Christ and Grace within, my Parts and Gifts, will but sink me deeper into Hell. Two men (suppose) do fall into the River, one man hath bag• of Gold about him, and the other none;
yet notwithstanding, if I have not christ and Grace within, my Parts and Gifts, will but sink me Deeper into Hell. Two men (suppose) do fallen into the River, one man hath bag• of Gold about him, and the other none;
av a-acp, cs pns11 vhb xx np1 cc n1 p-acp, po11 n2 cc n2, vmb p-acp vvi pno11 jc-jn p-acp n1. crd n2 (vvb) vdb vvi p-acp dt n1, crd n1 vhz n1 pp-f n1 p-acp pno31, cc dt j-jn pix;
(18) sermon (DIV1)
598
Image 69
4725
he that hath none, makes a shift to swim, and get away;
he that hath none, makes a shift to swim, and get away;
pns31 cst vhz pix, vvz dt n1 pc-acp vvi, cc vvb av;
(18) sermon (DIV1)
598
Image 69
4726
but he that hath the bags of Gold about him, sinks by his Gold, and he cries out as he sinks, O! take away these bags of Gold, this Gold undoeth me, this Gold sinks me.
but he that hath the bags of Gold about him, sinks by his Gold, and he cries out as he sinks, OH! take away these bags of Gold, this Gold undoth me, this Gold sinks me.
cc-acp pns31 cst vhz dt n2 pp-f n1 p-acp pno31, vvz p-acp po31 n1, cc pns31 vvz av c-acp pns31 vvz, uh vvb av d n2 pp-f n1, d n1 vvz pno11, d n1 vvz pno11.
(18) sermon (DIV1)
598
Image 69
4727
So, these Golden Parts, and Golden Gifts, if a man hath not Grace withal, hath not Christ within, shall but sink him the deeper into Hell:
So, these Golden Parts, and Golden Gifts, if a man hath not Grace withal, hath not christ within, shall but sink him the Deeper into Hell:
np1, d j n2, cc j n2, cs dt n1 vhz xx n1 av, vhz xx np1 a-acp, vmb p-acp vvi pno31 dt jc-jn p-acp n1:
(18) sermon (DIV1)
598
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4728
These commend us not, I say, nor our Service unto God, nor doth the want thereof discommend us unto him.
These commend us not, I say, nor our Service unto God, nor does the want thereof discommend us unto him.
d vvb pno12 xx, pns11 vvb, ccx po12 n1 p-acp np1, ccx vdz dt n1 av vvb pno12 p-acp pno31.
(18) sermon (DIV1)
598
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4729
You say and complain, That you have no Parts or Gifts;
You say and complain, That you have no Parts or Gifts;
pn22 vvb cc vvi, cst pn22 vhb dx n2 cc n2;
(18) sermon (DIV1)
599
Image 69
4730
but I pray, hath not the Lord recompenced the want of them some other way unto you? Phylosophy saith of Nature, Ʋbi deficit in uno, abundat in altero;
but I pray, hath not the Lord recompensed the want of them Some other Way unto you? Philosophy Says of Nature, Ʋbi deficit in Uno, abundat in altero;
cc-acp pns11 vvb, vhz xx dt n1 vvn dt n1 pp-f pno32 d j-jn n1 p-acp pn22? n1 vvz pp-f n1, fw-la fw-la p-acp fw-la, fw-la p-acp fw-la;
(18) sermon (DIV1)
599
Image 69
4731
Where Nature is deficient in one thing, it is abundant in another thing. If a man wants his Eyes, he hears the better;
Where Nature is deficient in one thing, it is abundant in Another thing. If a man Wants his Eyes, he hears the better;
c-crq n1 vbz j p-acp crd n1, pn31 vbz j p-acp j-jn n1. cs dt n1 vvz po31 n2, pns31 vvz dt jc;
(18) sermon (DIV1)
599
Image 69
4732
and the less he sees, the more he remembers: where Nature is wanting in one thing, it is exceeding in another.
and the less he sees, the more he remembers: where Nature is wanting in one thing, it is exceeding in Another.
cc dt av-dc pns31 vvz, dt av-dc pns31 vvz: c-crq n1 vbz vvg p-acp crd n1, pn31 vbz vvg p-acp j-jn.
(18) sermon (DIV1)
599
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4733
And as Nature, so the God of Nature, and the God of Grace too:
And as Nature, so the God of Nature, and the God of Grace too:
cc c-acp n1, av dt n1 pp-f n1, cc dt n1 pp-f n1 av:
(18) sermon (DIV1)
599
Image 69
4734
It may be you do want a Head-memory, but hath not the Lord given you a Heart-memory, to remember th• Sermon as you have occasion to use it? Some have Parts and Gifts,
It may be you do want a Head-memory, but hath not the Lord given you a Heart-memory, to Remember th• Sermon as you have occasion to use it? some have Parts and Gifts,
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(18) sermon (DIV1)
599
Image 69
4735
and they want plainness and openness of heart for God; some again have a plain heart, and they want Gifts and Parts.
and they want plainness and openness of heart for God; Some again have a plain heart, and they want Gifts and Parts.
cc pns32 vvb n1 cc n1 pp-f n1 p-acp np1; d av vhb dt j n1, cc pns32 vvb n2 cc n2.
(18) sermon (DIV1)
599
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4736
It is said Jacob, That he prevailed with God in Prayer, and he was a plain man.
It is said Jacob, That he prevailed with God in Prayer, and he was a plain man.
pn31 vbz vvn np1, cst pns31 vvd p-acp np1 p-acp n1, cc pns31 vbds dt j n1.
(18) sermon (DIV1)
599
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4737
Mark how the Holy Ghost doth put these two together, That, that man should be the prevailing man with God in Prayer, who was the plain man;
Mark how the Holy Ghost does put these two together, That, that man should be the prevailing man with God in Prayer, who was the plain man;
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(18) sermon (DIV1)
599
Image 69
4738
and that man that was the plain man, should be the prevailing man in Prayer: a plain man, but pr•vailing with God.
and that man that was the plain man, should be the prevailing man in Prayer: a plain man, but pr•vailing with God.
cc d n1 cst vbds dt j n1, vmd vbi dt j-vvg n1 p-acp n1: dt j n1, cc-acp vvg p-acp np1.
(18) sermon (DIV1)
599
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4739
Well then, though thou beest but a plain person, and hast no Parts or Gifts,
Well then, though thou Best but a plain person, and hast no Parts or Gifts,
uh-av av, cs pns21 vb2s p-acp dt j n1, cc vh2 dx n2 cc n2,
(18) sermon (DIV1)
599
Image 69
4740
as others have, yet thou maiest prevail with God, and thy Name may be called, Israel, prevailing with the Lord:
as Others have, yet thou Mayest prevail with God, and thy Name may be called, Israel, prevailing with the Lord:
c-acp n2-jn vhb, av pns21 vm2 vvi p-acp np1, cc po21 n1 vmb vbi vvn, np1, vvg p-acp dt n1:
(18) sermon (DIV1)
599
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4743
Well, though I have not great Parts and Gifts, yet blessed be the Lord, I have a plain and an open heart for God;
Well, though I have not great Parts and Gifts, yet blessed be the Lord, I have a plain and an open heart for God;
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(18) sermon (DIV1)
599
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4744
and if the Lord hath done thus much for you, and recompenced you in another way, have you any reason then to be discouraged for want of Parts and Gifts in Duties? Certainly you have not.
and if the Lord hath done thus much for you, and recompensed you in Another Way, have you any reason then to be discouraged for want of Parts and Gifts in Duties? Certainly you have not.
cc cs dt n1 vhz vdn av av-d c-acp pn22, cc vvn pn22 p-acp j-jn n1, vhb pn22 d n1 av pc-acp vbi vvn p-acp n1 pp-f n2 cc n2 p-acp n2? av-j pn22 vhb xx.
(18) sermon (DIV1)
599
Image 69
4745
O! but yet, this is not the matter of my Discouragement, I am not discouraged for want of Parts or Gifts in Duty; OH! but yet, this is not the matter of my Discouragement, I am not discouraged for want of Parts or Gifts in Duty;
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(18) sermon (DIV1)
600
Image 69
4746
but I want the Grace and the Holiness of Duty, I want the Grace and the Holiness of Prayer;
but I want the Grace and the Holiness of Duty, I want the Grace and the Holiness of Prayer;
cc-acp pns11 vvb dt n1 cc dt n1 pp-f n1, pns11 vvb dt n1 cc dt n1 pp-f n1;
(18) sermon (DIV1)
600
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4747
I go to Prayer and Duty, but the Lord knows, wi•h a dull, dead, and a straightened heart:
I go to Prayer and Duty, but the Lord knows, wi•h a dull, dead, and a straightened heart:
pns11 vvb p-acp n1 cc n1, cc-acp dt n1 vvz, vvz dt j, j, cc dt vvn n1:
(18) sermon (DIV1)
600
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4748
I think verily, that there is not a more rockie, stony, flinty heart in the world than mine;
I think verily, that there is not a more rocky, stony, flinty heart in the world than mine;
pns11 vvb av-j, cst pc-acp vbz xx dt av-dc j, j, j n1 p-acp dt n1 cs png11;
(18) sermon (DIV1)
600
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4749
I offer my self to God somtimes in Prayer, but when I come at it, I am not able to speak a word, my heart is so shut up and straightened:
I offer my self to God sometimes in Prayer, but when I come At it, I am not able to speak a word, my heart is so shut up and straightened:
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(18) sermon (DIV1)
600
Image 69
4750
and have I not cause and reason now to be discouraged? is not this matter of just discouragement? and have I not cause and reason now to be discouraged? is not this matter of just discouragement?
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(18) sermon (DIV1)
600
Image 69
4751
No. For Pearls som•imes grow upon Rocks;
No. For Pearls som•imes grow upon Rocks;
uh-dx p-acp n2 n2 vvb p-acp n2;
(18) sermon (DIV1)
601
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4752
and possibly there may be some Pearl of Grace growing upon that rocky heart of thine. Yet further. First:
and possibly there may be Some Pearl of Grace growing upon that rocky heart of thine. Yet further. First:
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(18) sermon (DIV1)
601
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4753
You say, That you are straightened in Duty;
You say, That you Are straightened in Duty;
pn22 vvb, cst pn22 vbr vvn p-acp n1;
(18) sermon (DIV1)
602
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4754
but are you satisfied and contented with that condition? or if you had enlarge•ent in Duty, would you be satisfied therein? No, I am not satisfied with my straightened condition;
but Are you satisfied and contented with that condition? or if you had enlarge•ent in Duty, would you be satisfied therein? No, I am not satisfied with my straightened condition;
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(18) sermon (DIV1)
602
Image 69
4755
and the truth is, though I had never so much enlargement, enlargement alone would never satisfie my soul;
and the truth is, though I had never so much enlargement, enlargement alone would never satisfy my soul;
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(18) sermon (DIV1)
602
Image 69
4756
but if I had more affection, I would give it up to God, yea, if I had a Sea of Affection, I would powr it out before the Lord,
but if I had more affection, I would give it up to God, yea, if I had a Sea of Affection, I would power it out before the Lord,
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(18) sermon (DIV1)
602
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4757
and if I had Prayers, and Tears, and Enlargements, like the Sands upon the Se•shore, I would offer them all up to God.
and if I had Prayers, and Tears, and Enlargements, like the Sands upon the Se•shore, I would offer them all up to God.
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(18) sermon (DIV1)
602
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4758
Well, and is not this to be enlarged towards God? A poor man that hath never a penny in his Purse, sees another,
Well, and is not this to be enlarged towards God? A poor man that hath never a penny in his Purse, sees Another,
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(18) sermon (DIV1)
602
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4759
or many others in want, but he hath nothing to relieve them with;
or many Others in want, but he hath nothing to relieve them with;
cc d n2-jn p-acp n1, cc-acp pns31 vhz pix pc-acp vvi pno32 p-acp;
(18) sermon (DIV1)
602
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4760
yet saith he, if I had wherewithal, I would relieve all these men, I would cloath them all,
yet Says he, if I had wherewithal, I would relieve all these men, I would cloth them all,
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(18) sermon (DIV1)
602
Image 69
4761
or I would feed them all:
or I would feed them all:
cc pns11 vmd vvi pno32 d:
(18) sermon (DIV1)
602
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4762
is not this mans heart enlarged now towards the poor, though he hath not a penny to help them with? So in your case;
is not this men heart enlarged now towards the poor, though he hath not a penny to help them with? So in your case;
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(18) sermon (DIV1)
602
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4763
for the present, thy Affection is poor, and thou a•• straightened, but thou sayest, if I had a Sea of Affection, I would give it all to God;
for the present, thy Affection is poor, and thou a•• straightened, but thou Sayest, if I had a Sea of Affection, I would give it all to God;
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(18) sermon (DIV1)
602
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4982
and hath gone with his children.
and hath gone with his children.
cc vhz vvn p-acp po31 n2.
(18) sermon (DIV1)
621
Image 69
4765
is not this to be enlarged towards God? God doth give by denying somtimes, and thus he hath dealt by you. Seco•dly:
is not this to be enlarged towards God? God does give by denying sometimes, and thus he hath dealt by you. Seco•dly:
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(18) sermon (DIV1)
602
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4766
If your Condition herein be no other, than the condition of the Saints and People of God,
If your Condition herein be no other, than the condition of the Saints and People of God,
cs po22 n1 av vbb dx n-jn, cs dt n1 pp-f dt n2 cc n1 pp-f np1,
(18) sermon (DIV1)
603
Image 69
4767
then you have no just cause and reason to be discouraged in this respect. Now Psalm, 77.3, 4. saith the Plalmist there, I remembred God, and was troubled;
then you have no just cause and reason to be discouraged in this respect. Now Psalm, 77.3, 4. Says the Psalmist there, I remembered God, and was troubled;
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(18) sermon (DIV1)
603
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4768
I complained, and my spirit was over-whelmed:
I complained, and my Spirit was overwhelmed:
pns11 vvd, cc po11 n1 vbds j:
(18) sermon (DIV1)
603
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4769
Lord, (saith he, at verse 4.) Thou holdest mine Eyes watching, I am so troubled that I cannot speak: I cannot pray, I am so troubled I cannot speak.Lord, (Says he, At verse 4.) Thou holdest mine Eyes watching, I am so troubled that I cannot speak: I cannot pray, I am so troubled I cannot speak.
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(18) sermon (DIV1)
603
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4770
A Mother hears her child cry, and saith she, now doth this Child cry for the Breast,
A Mother hears her child cry, and Says she, now does this Child cry for the Breast,
dt n1 vvz po31 n1 vvi, cc vvz pns31, av vdz d n1 vvb p-acp dt n1,
(18) sermon (DIV1)
603
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4771
yet the Child speaks not a word, but the Mother knows the meaning of the childs crying, and the language of it:
yet the Child speaks not a word, but the Mother knows the meaning of the child's crying, and the language of it:
av dt n1 vvz xx dt n1, cc-acp dt n1 vvz dt n1 pp-f dt ng1 vvg, cc dt n1 pp-f pn31:
(18) sermon (DIV1)
603
Image 69
4772
And doth a Mother know the language of her Childs crying? and doth not God our Father know the Language of his Childs cry, that cannot speak unto him? The Beggar that follows you for an Alms, is a Beggar,
And does a Mother know the language of her Child's crying? and does not God our Father know the Language of his Child's cry, that cannot speak unto him? The Beggar that follows you for an Alms, is a Beggar,
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(18) sermon (DIV1)
603
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4773
though he be dumb and cannot speak; and you say, send him away with some gift, for he follows us.
though he be dumb and cannot speak; and you say, send him away with Some gift, for he follows us.
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(18) sermon (DIV1)
603
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4774
So here, though your heart be shut up in Duty, yet if you can follow God, he looks upon you as a Beggar at the Throne of Grace,
So Here, though your heart be shut up in Duty, yet if you can follow God, he looks upon you as a Beggar At the Throne of Grace,
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(18) sermon (DIV1)
603
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4775
and in due time he will serve you, and send you away with Comfort. Thirdly: You would fain have enlargements, and workings of the heart in Prayer:
and in due time he will serve you, and send you away with Comfort. Thirdly: You would fain have enlargements, and workings of the heart in Prayer:
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(18) sermon (DIV1)
603
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4776
but what would you do with those enlargements? Would you shew your Enlargements, your Excellencies, your Graces to God,
but what would you do with those enlargements? Would you show your Enlargements, your Excellencies, your Graces to God,
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(18) sermon (DIV1)
604
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4777
when you come to Duty? A Beggar you know, if he have any excellent thing,
when you come to Duty? A Beggar you know, if he have any excellent thing,
c-crq pn22 vvb p-acp n1? dt n1 pn22 vvb, cs pns31 vhb d j n1,
(18) sermon (DIV1)
604
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4778
as Gold, or Silver, he hides that, and he shews his wounds, he shews his sores;
as Gold, or Silver, he hides that, and he shows his wounds, he shows his sores;
c-acp n1, cc n1, pns31 vvz d, cc pns31 vvz po31 n2, pns31 vvz po31 n2;
(18) sermon (DIV1)
604
Image 69
4779
if you mean to give him a penny, and ask him if he have any money, I have twopence,
if you mean to give him a penny, and ask him if he have any money, I have twopence,
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(18) sermon (DIV1)
604
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4780
or threepence Sir, saith he, or a penny; but he hides his excellency, and he laies open his wounds;
or threepence Sir, Says he, or a penny; but he hides his excellency, and he lays open his wounds;
cc n2 n1, vvz pns31, cc dt n1; cc-acp pns31 vvz po31 n1, cc pns31 vvz j po31 n2;
(18) sermon (DIV1)
604
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4781
and if he can but open his sores before you, he thinks he doth beg effectually. Beloved!
and if he can but open his sores before you, he thinks he does beg effectually. beloved!
cc cs pns31 vmb p-acp vvi po31 n2 p-acp pn22, pns31 vvz pns31 vdz vvi av-j. j-vvn!
(18) sermon (DIV1)
604
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4782
we all go to God in Prayer, in forma Pauperis, every man sues in this Court in the form of a Beggar.
we all go to God in Prayer, in forma Pauperis, every man sues in this Court in the from of a Beggar.
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(18) sermon (DIV1)
604
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4783
If thy heart then be straightened, if thy heart be hard, and if thy Spirit be dull in duty, you may go to God,
If thy heart then be straightened, if thy heart be hard, and if thy Spirit be dull in duty, you may go to God,
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(18) sermon (DIV1)
604
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4784
and open your sores, and wounds before him; you may go and say, Lord, what an hard heart have I!
and open your sores, and wounds before him; you may go and say, Lord, what an hard heart have I!
cc vvb po22 n2, cc n2 p-acp pno31; pn22 vmb vvi cc vvi, n1, r-crq dt j n1 vhb pns11!
(18) sermon (DIV1)
604
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4785
and what a dull and straigh•ened Spirit have I!
and what a dull and straigh•ened Spirit have I!
cc q-crq dt j cc j-vvn n1 vhb pns11!
(18) sermon (DIV1)
604
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4786
This father becomes a Begger, and you must come as a Begger, when you come before him;
This father becomes a Beggar, and you must come as a Beggar, when you come before him;
d n1 vvz dt n1, cc pn22 vmb vvi p-acp dt n1, c-crq pn22 vvb p-acp pno31;
(18) sermon (DIV1)
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yet you must know, That neither your Poverty, nor your Riches;
yet you must know, That neither your Poverty, nor your Riches;
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neither your straightenings in Duty, nor your enlargements, do make any alteration in the Mind and Will of God.
neither your straightenings in Duty, nor your enlargements, do make any alteration in the Mind and Will of God.
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Indeed, God seems to deal by us somtimes, as a Father doth by his little Child;
Indeed, God seems to deal by us sometimes, as a Father does by his little Child;
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he holds a piece of Gold or Silver in his hand, and saith the Father, if you can get this out of my hand, you shall have it;
he holds a piece of Gold or Silver in his hand, and Says the Father, if you can get this out of my hand, you shall have it;
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so the Child strives, and pulls, and works, and then the Father opens his hand by degrees,
so the Child strives, and pulls, and works, and then the Father Opens his hand by Degrees,
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first one finger, then another, and then another, and at last his whol hand; and the child thinks he hath got the money by his own strength and labor,
First one finger, then Another, and then Another, and At last his Whole hand; and the child thinks he hath god the money by his own strength and labour,
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whereas the Father intended to give it him, but in that way.
whereas the Father intended to give it him, but in that Way.
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So here, God intends to give us a mercy in the way of Prayer, and he sets us a praying for it,
So Here, God intends to give us a mercy in the Way of Prayer, and he sets us a praying for it,
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and we think we obtain it by the strength of our own prayer, as if we did move,
and we think we obtain it by the strength of our own prayer, as if we did move,
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and change the will of God by our Duty: but all the enlargements in the world, make no alteration in the will of God;
and change the will of God by our Duty: but all the enlargements in the world, make no alteration in the will of God;
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he is immovable, unchangable, and the same for ever:
he is immovable, unchangeable, and the same for ever:
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But he will give out his blessings in a way of prayer, therefore it is our Duty to pray,
But he will give out his blessings in a Way of prayer, Therefore it is our Duty to pray,
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yet we must not be discouraged though we cannot pray as we would. Fourthly:
yet we must not be discouraged though we cannot pray as we would. Fourthly:
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It is usual with the Lord to restrain Prayer, before he doth give enlargement, and to make a man speechless before he openeth his Mou•h:
It is usual with the Lord to restrain Prayer, before he does give enlargement, and to make a man speechless before he Openeth his Mou•h:
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Luke, 1. we read so of Zacharias, a gracious and holy man, at the 67. verse, it is said of him, that, He was filled with the Holy Ghost, and he prophesied. Lycia, 1. we read so of Zacharias, a gracious and holy man, At the 67. verse, it is said of him, that, He was filled with the Holy Ghost, and he prophesied.
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Yet if you look into the former part of the Chapter, you shall find, that before he was thus filled with the Holy Ghost,
Yet if you look into the former part of the Chapter, you shall find, that before he was thus filled with the Holy Ghost,
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and Prophesied, he was dumb, and stricken with dumbness;
and Prophesied, he was dumb, and stricken with dumbness;
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verse 20. saith the Angel to him, And behold, thou shalt be dumb, and not able to speak:
verse 20. Says the Angel to him, And behold, thou shalt be dumb, and not able to speak:
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So he continued dumb, before he was filled with the Holy Ghost, and prophesied. It may be here is a further Mystery in this, for Zachary was a Levitical, and a Legal Priest;
So he continued dumb, before he was filled with the Holy Ghost, and prophesied. It may be Here is a further Mystery in this, for Zachary was a Levitical, and a Legal Priest;
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and our Lord and Savior Christ being to come into the world immediately, who knows but that Zachary was thus stricken with dumbness, to shew, that the Lord will silence all our Legal Performances,
and our Lord and Saviour christ being to come into the world immediately, who knows but that Zachary was thus stricken with dumbness, to show, that the Lord will silence all our Legal Performances,
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before he wil enlarge us with the enlargements of Christ, and of the Gospel. This is Gods usual way with his People.
before he will enlarge us with the enlargements of christ, and of the Gospel. This is God's usual Way with his People.
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it may be thou hast gone on in Duty in a Legal manner, and now thou art stricken with dumbness;
it may be thou hast gone on in Duty in a Legal manner, and now thou art stricken with dumbness;
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yet if God have a design to discover more of Christ to thy soul, and to enlarge thee with the Enlargements of the Holy Ghost, have you any cause to complain? Fifthly:
yet if God have a Design to discover more of christ to thy soul, and to enlarge thee with the Enlargements of the Holy Ghost, have you any cause to complain? Fifthly:
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As for the dulness of your Heart in Duty and Prayer, though dulness be an ill-sin,
As for the dullness of your Heart in Duty and Prayer, though dullness be an ill-sin,
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yet the sence thereof is a good sign:
yet the sense thereof is a good Signen:
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As the T••stle is a good sign of a fat ground, though it be an ill Weed:
As the T••stle is a good Signen of a fat ground, though it be an ill Weed:
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so the sence of your dulness is a good sign, though it be an ill sin;
so the sense of your dullness is a good Signen, though it be an ill since;
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for it argues that you are used to private Duties: for dulness in private, and pride in publick Duties, is the Temptation.
for it argues that you Are used to private Duties: for dullness in private, and pride in public Duties, is the Temptation.
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Only here remember Three things. 1. That you do not measure, or judg of your everlasting Condition, by your present Affection. 2. That you do not forbear Duty,
Only Here Remember Three things. 1. That you do not measure, or judge of your everlasting Condition, by your present Affection. 2. That you do not forbear Duty,
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because of your dulness in it; because Duty is a great remedy against it, and whither should a dead soul go,
Because of your dullness in it; Because Duty is a great remedy against it, and whither should a dead soul go,
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but to the living God? 3. That one great cause of your dulness, is your doubting, and discouragement;
but to the living God? 3. That one great cause of your dullness, is your doubting, and discouragement;
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and therefore, no reason that you should be discouraged because of it, lest you augment the same. Sixtly:
and Therefore, no reason that you should be discouraged Because of it, lest you augment the same. Sixty:
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What is Prayer, and the Nature of it? Prayer is the powring out of the soul to God;
What is Prayer, and the Nature of it? Prayer is the Pouring out of the soul to God;
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not the powring out of words, not the powring out of expressions; but the powring out of the soul to God.
not the Pouring out of words, not the Pouring out of expressions; but the Pouring out of the soul to God.
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Words many times, and expressions, are a great way off from the soul;
Words many times, and expressions, Are a great Way off from the soul;
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but sighs and groans are next the soul, and have more of the soul in them,
but sighs and groans Are next the soul, and have more of the soul in them,
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than words and expressions many times have: now thou complainest, that thy heart is straightened, and dead, and dull;
than words and expressions many times have: now thou complainest, that thy heart is straightened, and dead, and dull;
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but when you are so straightened in Prayer, do ye not at that time powr out sighs and groans after Prayer? saying, O! what freedom once I had, O! Lord, that I might have the like freedom again.
but when you Are so straightened in Prayer, do you not At that time power out sighs and groans After Prayer? saying, OH! what freedom once I had, OH! Lord, that I might have the like freedom again.
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And whereas you say now, that your heart is hardened in Duty; consider, whether there be not a great mistake about hardness, and softness of heart:
And whereas you say now, that your heart is hardened in Duty; Consider, whither there be not a great mistake about hardness, and softness of heart:
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Durum est quod tactui non cedit molle cedit; A hard thing doth not yield to the touch, but a soft thing doth.Durum est quod tactui non cedit molle cedit; A hard thing does not yield to the touch, but a soft thing does.
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Wax yields when it is touched, because it is soft;
Wax yields when it is touched, Because it is soft;
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and Wool yields when it is touched, because it is soft, but an hard thing yields not.
and Wool yields when it is touched, Because it is soft, but an hard thing yields not.
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And upon this account, it is said of Pharaoh, That his heart was hard, why? Because he did not yield to God, he had not a yielding disposition.
And upon this account, it is said of Pharaoh, That his heart was hard, why? Because he did not yield to God, he had not a yielding disposition.
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Now there is many a poor soul complains, that his heart is hard, and yet notwithstanding, he hath a yielding disposition to every Truth, a yielding disposition to every Affliction, and Dispensation of God.
Now there is many a poor soul complains, that his heart is hard, and yet notwithstanding, he hath a yielding disposition to every Truth, a yielding disposition to every Affliction, and Dispensation of God.
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Wherefore, doest thou complain, and say, O! my heare is very hard? yet if at this time thou hast a yielding disposition, to yield to every Truth of God,
Wherefore, dost thou complain, and say, OH! my hear is very hard? yet if At this time thou hast a yielding disposition, to yield to every Truth of God,
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and to yield to every touch of the Lords hand, know from the Lord, that here is a soft heart, be not mistaken:
and to yield to every touch of the lords hand, know from the Lord, that Here is a soft heart, be not mistaken:
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but many are mistaken, and because they are mistaken herein, and it is b•t a mistake,
but many Are mistaken, and Because they Are mistaken herein, and it is b•t a mistake,
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therefore they have no reason for to be discouraged.
Therefore they have no reason for to be discouraged.
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But I do not only want enlargement, and softenings of heart in Duty, but I am oppressed, But I do not only want enlargement, and softenings of heart in Duty, but I am oppressed,
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and filled with distractions, my heart is not only dull, and dead, and straightened, but I feel many positive evils:
and filled with distractions, my heart is not only dull, and dead, and straightened, but I feel many positive evils:
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As the Leaves of a Tree, are eaten up with Catterpillars;
As the Leaves of a Tree, Are eaten up with Caterpillars;
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so I may say, my Duties are eaten up ••th distractions, I never go to Duty,
so I may say, my Duties Are eaten up ••th distractions, I never go to Duty,
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but the Lord knows, a world of distractions come in upon me, and have I not just cause and reason to be discouraged now? but the Lord knows, a world of distractions come in upon me, and have I not just cause and reason to be discouraged now?
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Surely this is a great evil, for as one saith well, Tantum temporis oras, quantum attendis;
Surely this is a great evil, for as one Says well, Tantum Temporis oras, quantum attends;
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so much time you pray, as you do attend in prayer:
so much time you pray, as you do attend in prayer:
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and upon this account, if the Lord should abstract all the out-goings of our souls in Duty,
and upon this account, if the Lord should abstract all the outgoings of our Souls in Duty,
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and all our distractions from our prayers, O! how little of prayer would be left many times.
and all our distractions from our Prayers, OH! how little of prayer would be left many times.
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It were an incivility, you wil say, when a Petitioner hath gotten the Kings Ear, for the poor Petitioner, then to turn his back upon the King:
It were an incivility, you will say, when a Petitioner hath got the Kings Ear, for the poor Petitioner, then to turn his back upon the King:
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and what an evil must it needs be, when a poor soul hath gotten the Ear of God,
and what an evil must it needs be, when a poor soul hath got the Ear of God,
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then to turn the back by way of distractions upon the Lord, who comes down to hear his Prayer.
then to turn the back by Way of distractions upon the Lord, who comes down to hear his Prayer.
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We use to say, When the Candle burns, the Mouse bites not, or the Mouse nibbles not;
We use to say, When the Candle burns, the Mouse bites not, or the Mouse nibbles not;
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when the Candle doth not burn, then the Mouse eats the Candle; but when the Candle burns, the M•use doth not bite the same.
when the Candle does not burn, then the Mouse eats the Candle; but when the Candle burns, the M•use does not bite the same.
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And so long as a mans heart is warm, and inflamed in prayer, he is freed from distractions;
And so long as a men heart is warm, and inflamed in prayer, he is freed from distractions;
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but when a mans heart is cold in prayer, then comes these ill distractions.
but when a men heart is cold in prayer, then comes these ill distractions.
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So that certainly, there is a great deal of evil indeed in these distractions, Yet, there is no reason for Discouragement. For, First:
So that Certainly, there is a great deal of evil indeed in these distractions, Yet, there is no reason for Discouragement. For, First:
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4852
What Rock is there so firm, or fast, but hath some seams of dirt upon it? and what foul is there so firm,
What Rock is there so firm, or fast, but hath Some seams of dirt upon it? and what foul is there so firm,
q-crq n1 vbz a-acp av j, cc av-j, cc-acp vhz d n2 pp-f n1 p-acp pn31? cc q-crq j vbz a-acp av j,
(18) sermon (DIV1)
610
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and fast, and immovable in Duty, but hath some seams, or dirt, or distractions growing upon it? Abraham, the Father of the Faithful, had Birds coming down upon his Sacrifice;
and fast, and immovable in Duty, but hath Some seams, or dirt, or distractions growing upon it? Abraham, the Father of the Faithful, had Birds coming down upon his Sacrifice;
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610
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and what Child of Abraham is ther•, but hath these foul Birds, unclean Birds of distraction, one time or other coming down upon his Sacrifice? Secondly:
and what Child of Abraham is ther•, but hath these foul Birds, unclean Birds of distraction, one time or other coming down upon his Sacrifice? Secondly:
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(18) sermon (DIV1)
610
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4855
If that these distractions shall not hurt the Servants of God, nor their Sacrifices, neither them nor their Duties;
If that these distractions shall not hurt the Servants of God, nor their Sacrifices, neither them nor their Duties;
cs cst d n2 vmb xx vvi dt n2 pp-f np1, ccx po32 n2, dx pno32 cc po32 n2;
(18) sermon (DIV1)
611
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4856
then they have no reason be discouraged under them, though to be humbled for them. Now it is a true Rule, non nocet, quod non placet:
then they have no reason be discouraged under them, though to be humbled for them. Now it is a true Rule, non nocet, quod non placet:
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(18) sermon (DIV1)
611
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that which doth not please, doth not hurt.
that which does not please, does not hurt.
cst r-crq vdz xx vvi, vdz xx vvi.
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611
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4858
These distractions in Duty do not please the Saints, they lie under them as a heavy burden, they do not please them,
These distractions in Duty do not please the Saints, they lie under them as a heavy burden, they do not please them,
np1 n2 p-acp n1 vdb xx vvi dt n2, pns32 vvb p-acp pno32 p-acp dt j n1, pns32 vdb xx vvi pno32,
(18) sermon (DIV1)
611
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therefore they shall not hurt them.
Therefore they shall not hurt them.
av pns32 vmb xx vvi pno32.
(18) sermon (DIV1)
611
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4860
You know what the Psalmist saith, If I regard iniquity in my heart, the Lord will not hear my Prayer.
You know what the Psalmist Says, If I regard iniquity in my heart, the Lord will not hear my Prayer.
pn22 vvb r-crq dt n1 vvz, cs pns11 vvb n1 p-acp po11 n1, dt n1 vmb xx vvi po11 n1.
(18) sermon (DIV1)
611
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Distraction in Prayer, is a great iniquity, if I regard this iniquity in my prayer, the Lord wil not hear my Prayer. Distraction in Prayer, is a great iniquity, if I regard this iniquity in my prayer, the Lord will not hear my Prayer.
n1 p-acp n1, vbz dt j n1, cs pns11 vvb d n1 p-acp po11 n1, dt n1 vmb xx vvi po11 n1.
(18) sermon (DIV1)
611
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But when may a man be said to regard iniquity? You know, that if you regard a man thae comes to your house, you run and meet him at the door, you bid him welcom, have him in,
But when may a man be said to regard iniquity? You know, that if you regard a man thane comes to your house, you run and meet him At the door, you bid him welcome, have him in,
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(18) sermon (DIV1)
611
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and set a stool for him, and you give him entertainment:
and Set a stool for him, and you give him entertainment:
cc vvd dt n1 p-acp pno31, cc pn22 vvb pno31 n1:
(18) sermon (DIV1)
611
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but if you bid the man be gone, saying, I will have nothing to do with you, you are my burden, I pray be gone,
but if you bid the man be gone, saying, I will have nothing to do with you, you Are my burden, I pray be gone,
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(18) sermon (DIV1)
611
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then you do not regard this man.
then you do not regard this man.
cs pn22 vdb xx vvi d n1.
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611
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Thus it is with the Saints and People of the Lord, distractions press in upon their prayer and Duty;
Thus it is with the Saints and People of the Lord, distractions press in upon their prayer and Duty;
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(18) sermon (DIV1)
611
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but doest thou fetch a stool, doest thou give entertainment, and doest thou bid welcome to these distractions? No, the Lord knows, I bid them be gone, the Lord knows they are my burden;
but dost thou fetch a stool, dost thou give entertainment, and dost thou bid welcome to these distractions? No, the Lord knows, I bid them be gone, the Lord knows they Are my burden;
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(18) sermon (DIV1)
611
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then certainly, as that is true, If I regard Iniquity in my heart, the Lord will not hear my Prayer;
then Certainly, as that is true, If I regard Iniquity in my heart, the Lord will not hear my Prayer;
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(18) sermon (DIV1)
611
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so on the contrary, if I do not regard iniquity in my heart, the Lord will hear my prayer.
so on the contrary, if I do not regard iniquity in my heart, the Lord will hear my prayer.
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(18) sermon (DIV1)
611
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4870
A man doth somtimes open a door for one of worth, and others press and croud in with him;
A man does sometimes open a door for one of worth, and Others press and crowd in with him;
dt n1 vdz av vvi dt n1 p-acp crd pp-f n1, cc ng2-jn n1 cc n1 p-acp p-acp pno31;
(18) sermon (DIV1)
611
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4983
Surely therefore, you that are the Saints and people of God, have no reason for your discouragement in this respect.
Surely Therefore, you that Are the Saints and people of God, have no reason for your discouragement in this respect.
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(18) sermon (DIV1)
621
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and if the Master say to his Servant, why did you let all these men in? he answers, Sir, I did not open the door for these,
and if the Master say to his Servant, why did you let all these men in? he answers, Sir, I did not open the door for these,
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(18) sermon (DIV1)
611
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but for another, and these did press and troud in upon me, and I could not hinder;
but for Another, and these did press and troud in upon me, and I could not hinder;
cc-acp p-acp j-jn, cc d vdd vvi cc j p-acp p-acp pno11, cc pns11 vmd xx vvi;
(18) sermon (DIV1)
611
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then is the Master satisfied, and the Servant excused. So in this case it is, and that often, with the People of God;
then is the Master satisfied, and the Servant excused. So in this case it is, and that often, with the People of God;
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(18) sermon (DIV1)
611
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4874
Christ stands at their door and knocks, they run to meet with him in Prayer,
christ Stands At their door and knocks, they run to meet with him in Prayer,
np1 vvz p-acp po32 n1 cc n2, pns32 vvb pc-acp vvi p-acp pno31 p-acp n1,
(18) sermon (DIV1)
611
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4875
and by Prayer they open the door of their heart to him, but then distractions press and croud in upon them;
and by Prayer they open the door of their heart to him, but then distractions press and crowd in upon them;
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(18) sermon (DIV1)
611
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yet they can say in truth, Lord, I never opened my door for these, but do desire that these,
yet they can say in truth, Lord, I never opened my door for these, but do desire that these,
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(18) sermon (DIV1)
611
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and al these may be put out again;
and all these may be put out again;
cc d d vmb vbi vvn av av;
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611
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What then, do you not think that God wil be satisfied with this answer of uprightness? Surely he will,
What then, do you not think that God will be satisfied with this answer of uprightness? Surely he will,
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(18) sermon (DIV1)
611
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and therefore, though these distractions do croud in upon you, here is matter of affliction, but not of Discouragement. Thirdly:
and Therefore, though these distractions do crowd in upon you, Here is matter of affliction, but not of Discouragement. Thirdly:
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(18) sermon (DIV1)
611
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4880
If these destractions in Duties, do move the Lord to pity; then thou hast no reason to be quite discouraged, though humbled under these distractions.
If these distractions in Duties, do move the Lord to pity; then thou hast no reason to be quite discouraged, though humbled under these distractions.
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(18) sermon (DIV1)
612
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4881
Ye know how it is with a loving Father; a Father hath a Son whom he loves dearly, this Child of his is crazy-brained,;
You know how it is with a loving Father; a Father hath a Son whom he loves dearly, this Child of his is crazy-brained,;
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612
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4882
but be hath his Lucida intervalla, and he will speak very good reason somtimes, his Father loves to hear this Child speak, when he speaks reason;
but be hath his Lucida intervalla, and he will speak very good reason sometimes, his Father loves to hear this Child speak, when he speaks reason;
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(18) sermon (DIV1)
612
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but all on a sudden the Child is out;
but all on a sudden the Child is out;
cc-acp d p-acp dt j dt n1 vbz av;
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612
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4884
What then? doth his Father hate him for that? No, but the bowels of the man yerns, O! now my Child is out;
What then? does his Father hate him for that? No, but the bowels of the man yearns, OH! now my Child is out;
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(18) sermon (DIV1)
612
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then the Fathers heart doth ake over this Child whom he takes pleasure in.
then the Father's heart does ache over this Child whom he Takes pleasure in.
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(18) sermon (DIV1)
612
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4886
Thus it is between God and a poor soul, God loves his Children dearly, he loves to hear them pray, Let me hear thy voyce,
Thus it is between God and a poor soul, God loves his Children dearly, he loves to hear them pray, Let me hear thy voice,
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(18) sermon (DIV1)
612
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4887
and see thy face, saith Christ, for thy voyce is sweet, and thy countenance is comely. and see thy face, Says christ, for thy voice is sweet, and thy countenance is comely.
cc vvb po21 n1, vvz np1, p-acp po21 n1 vbz j, cc po21 n1 vbz j.
(18) sermon (DIV1)
612
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4888
God loves to hear his Children pray, but every foot they are out; in, and then out again; out, and then in again:
God loves to hear his Children pray, but every foot they Are out; in, and then out again; out, and then in again:
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(18) sermon (DIV1)
612
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4889
But what then? is the Lord moved hereby to destroy his Children? No, but now the heart of your Father akes, and now his bowels yern:
But what then? is the Lord moved hereby to destroy his Children? No, but now the heart of your Father akes, and now his bowels yern:
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(18) sermon (DIV1)
612
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4890
Shall there be bowels in the heart of an Earthly Father this way? and shal there not be bowels in the heart of God our Heavenly Father this way? Surely there is.
Shall there be bowels in the heart of an Earthly Father this Way? and shall there not be bowels in the heart of God our Heavenly Father this Way? Surely there is.
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(18) sermon (DIV1)
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Well therefore, though in regard of thy distractions, thou hast cause for ever to be humbled, yee certainly thou hast no cause to be quite discouraged.
Well Therefore, though in regard of thy distractions, thou hast cause for ever to be humbled, ye Certainly thou hast no cause to be quite discouraged.
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(18) sermon (DIV1)
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O! but, This is not my case, For though I am troubled with many distractions, for which I have cause to be humbled; OH! but, This is not my case, For though I am troubled with many distractions, for which I have cause to be humbled;
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(18) sermon (DIV1)
613
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and though my heart be dead and dull, and hard in duty; and though I have no Parts and Gifts in Duty;
and though my heart be dead and dull, and hard in duty; and though I have no Parts and Gifts in Duty;
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(18) sermon (DIV1)
613
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yet this is not the matter of my discouragement especially;
yet this is not the matter of my discouragement especially;
av d vbz xx dt n1 pp-f po11 n1 av-j;
(18) sermon (DIV1)
613
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4895
but that which discourageth me concerning Duty is this, I pray, and pray, and am never the nearer;
but that which Discourageth me Concerning Duty is this, I pray, and pray, and am never the nearer;
cc-acp cst r-crq vvz pno11 vvg n1 vbz d, pns11 vvb, cc vvb, cc vbm av dt av-jc;
(18) sermon (DIV1)
613
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I have been praying thus long, thus many yeers, and am never the neerer:
I have been praying thus long, thus many Years, and am never the nearer:
pns11 vhb vbn vvg av av-j, av d n2, cc vbm av dt av-jc:
(18) sermon (DIV1)
613
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I have an undutiful, disobedient child, and I have been praying thus long, and he is never the better;
I have an undutiful, disobedient child, and I have been praying thus long, and he is never the better;
pns11 vhb dt j, j n1, cc pns11 vhb vbn vvg av av-j, cc pns31 vbz av-x dt av-jc;
(18) sermon (DIV1)
613
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I have been praying for the sence of Gods Love thus long, and am never the neerer;
I have been praying for the sense of God's Love thus long, and am never the nearer;
pns11 vhb vbn vvg p-acp dt n1 pp-f npg1 n1 av av-j, cc vbm av dt av-jc;
(18) sermon (DIV1)
613
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I have been praying for such and such a spiri•ual mercy, thus and thus l•ng, and am never the holier:
I have been praying for such and such a spiri•ual mercy, thus and thus l•ng, and am never the Holier:
pns11 vhb vbn vvg p-acp d cc d dt j n1, av cc av vvg, cc vbm av dt jc:
(18) sermon (DIV1)
613
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God regards me not, for he answe•s me not, and have I not just cause and reason for my discouragements now? No: For,God regards me not, for he answe•s me not, and have I not just cause and reason for my discouragements now? No: For,
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(18) sermon (DIV1)
613
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First, Though God doth not answer you presently, yet he doth hear you presently: He heard Moses when he prayed, though he did not g•ant his prayer;
First, Though God does not answer you presently, yet he does hear you presently: He herd Moses when he prayed, though he did not g•ant his prayer;
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(18) sermon (DIV1)
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and it is a great mercy that God will receive my prayer, though I never do receive the thing that I pray for;
and it is a great mercy that God will receive my prayer, though I never do receive the thing that I pray for;
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(18) sermon (DIV1)
615
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and I may yet say, Father, I thank thee that thou hearest me alwaies. But Secondly:
and I may yet say, Father, I thank thee that thou Hearst me always. But Secondly:
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(18) sermon (DIV1)
615
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It is usual with Gods own People, and dearest Children, to say, and think somtimes, that the Lord doth not answer their prayer, when the Lord doth.
It is usual with God's own People, and dearest Children, to say, and think sometimes, that the Lord does not answer their prayer, when the Lord does.
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(18) sermon (DIV1)
616
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There is a Two-fold return, or Answer of Prayer: There is a Visible Return of Prayer;
There is a Twofold return, or Answer of Prayer: There is a Visible Return of Prayer;
pc-acp vbz dt n1 n1, cc n1 pp-f n1: pc-acp vbz dt j n1 pp-f n1;
(18) sermon (DIV1)
616
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and there is an Invisible Return of Prayer.
and there is an Invisible Return of Prayer.
cc pc-acp vbz dt j n1 pp-f n1.
(18) sermon (DIV1)
616
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As it is with the Vapors that are drawn upward by the heat of the Sun;
As it is with the Vapours that Are drawn upward by the heat of the Sun;
p-acp pn31 vbz p-acp dt n2 cst vbr vvn av-j p-acp dt n1 pp-f dt n1;
(18) sermon (DIV1)
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some there are, that do fall again in great Rain, and Hail, and ye hear and s•e the returns of those vapors in the day;
Some there Are, that do fallen again in great Rain, and Hail, and you hear and s•e the returns of those vapours in the day;
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(18) sermon (DIV1)
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but somtimes the Vapors fall in a dew in the night, and you do not see the return thereof,
but sometimes the Vapours fallen in a due in the night, and you do not see the return thereof,
cc-acp av dt n2 vvb p-acp dt n1 p-acp dt n1, cc pn22 vdb xx vvi dt n1 av,
(18) sermon (DIV1)
616
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but you go abroad in the morning, and you find the dew upon the ground, although you did not see when the dew fell.
but you go abroad in the morning, and you find the due upon the ground, although you did not see when the due fell.
cc-acp pn22 vvb av p-acp dt n1, cc pn22 vvb dt n1 p-acp dt n1, cs pn22 vdd xx vvi c-crq dt n1 vvd.
(18) sermon (DIV1)
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So here, your Prayers are drawn up by the heat of Gods Love in Christ; some return upon you again in the day, visibly;
So Here, your Prayers Are drawn up by the heat of God's Love in christ; Some return upon you again in the day, visibly;
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(18) sermon (DIV1)
616
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some return in the night, invisibly, when you see them not: there is a visible, and there is an invisible return of Prayer.
Some return in the night, invisibly, when you see them not: there is a visible, and there is an invisible return of Prayer.
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(18) sermon (DIV1)
616
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4913
What more usual with Gods People, than to say, and think, tha• the Lord doth not hear their Prayer,
What more usual with God's People, than to say, and think, tha• the Lord does not hear their Prayer,
q-crq dc j p-acp ng1 n1, cs pc-acp vvi, cc vvi, n1 dt n1 vdz xx vvi po32 n1,
(18) sermon (DIV1)
616
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4914
nor make return to them, when indeed he doth, and that visibly unto others also? Luke, 1. you read of Zacharias and Elizabeth, that they were very righteous;
nor make return to them, when indeed he does, and that visibly unto Others also? Lycia, 1. you read of Zacharias and Elizabeth, that they were very righteous;
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4915
verse 6. They were both righteous before God. And Zacharias and Elizabeth, had no Children;
verse 6. They were both righteous before God. And Zacharias and Elizabeth, had no Children;
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4916
but Zacharias prayed for Children, for at verse 13. the Angel said unto him, Fear not, Zacharias, for thy prayer is heard,
but Zacharias prayed for Children, for At verse 13. the Angel said unto him, fear not, Zacharias, for thy prayer is herd,
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4917
and thy Wife Elizabeth shall bear a Son, and thou shalt call his name, John. The Lord heard his Prayer,and thy Wife Elizabeth shall bear a Son, and thou shalt call his name, John. The Lord herd his Prayer,
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4918
and sent an Angel to tel him his prayer was hea•d, but Zacha•ias doubted thereof, verse 18. Zacharias said unto the Angel; Whereby shall I know this? for I am an old man,
and sent an Angel to tell him his prayer was hea•d, but Zacha•ias doubted thereof, verse 18. Zacharias said unto the Angel; Whereby shall I know this? for I am an old man,
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4919
and my Wife well stricken in yeers. and my Wife well stricken in Years.
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4920
Here he doubts, and it was his sin thus to doubt, as you may see by verse 20. Behold thou shalt be dumb,
Here he doubts, and it was his since thus to doubt, as you may see by verse 20. Behold thou shalt be dumb,
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4921
and not able to speak, until the day that these things shall be performed, because thou beleevest not my words. and not able to speak, until the day that these things shall be performed, Because thou Believest not my words.
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4922
Here plainly now, was a return of prayer, yea, here was a visible return of Prayer;
Here plainly now, was a return of prayer, yea, Here was a visible return of Prayer;
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4923
and yet Zacharias (though a Godly, and a Holy man) doub•ed whether the Lord had heard his Prayer or no.
and yet Zacharias (though a Godly, and a Holy man) doub•ed whither the Lord had herd his Prayer or no.
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4924
So that I say, this is no new thing with Gods own People, and dearest Children, to say,
So that I say, this is no new thing with God's own People, and dearest Children, to say,
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4925
and think, somtimes, That the Lord doth not answer their P•ayer, when the Lord indeed doth an•wer, and tha• visibly too. But, Thirdly:
and think, sometimes, That the Lord does not answer their P•ayer, when the Lord indeed does an•wer, and tha• visibly too. But, Thirdly:
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4926
If the Lords not hearing, granting, and answering your Prayers presently, be •omtimes matter of great encouragement;
If the lords not hearing, granting, and answering your Prayers presently, be •omtimes matter of great encouragement;
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4927
then it is not alwaies a matter of discouragement.
then it is not always a matter of discouragement.
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4928
Now the Lords not hearing, and granting your prayer pre•e•tly, is somtimes matter of great encouragement.
Now the lords not hearing, and granting your prayer pre•e•tly, is sometimes matter of great encouragement.
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4929
You have divers •hildren at your Table, some yonger, and some elder; some Babes, and little ones, some grown:
You have diverse •hildren At your Table, Some younger, and Some elder; Some Babes, and little ones, Some grown:
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4930
wh•n you come to carve out your meat unto them, you carve first to the little ones,
wh•n you come to carve out your meat unto them, you carve First to the little ones,
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4931
and you do no• carve first to the greater, for say you, these little ones will cry,
and you do no• carve First to the greater, for say you, these little ones will cry,
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4932
and they have not Patience to stay, and there•ore they sh••l be first •erved; but those greater have more wi•, and more patience, and they will stay. Beloved!
and they have not Patience to stay, and there•ore they sh••l be First •erved; but those greater have more wi•, and more patience, and they will stay. beloved!
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4933
thus now it is between God and us;
thus now it is between God and us;
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4934
The Lord hath two sorts of Children that come to him in Prayer, and h• intends to serve them both;
The Lord hath two sorts of Children that come to him in Prayer, and h• intends to serve them both;
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4935
but he looks upon those that are weak, and serves them first;
but he looks upon those that Are weak, and serves them First;
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4936
as for th••• that are strong••, and have more faith and patience, saith the Lord, you are able to stay, I see your faith and patience,
as for th••• that Are strong••, and have more faith and patience, Says the Lord, you Are able to stay, I see your faith and patience,
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4937
and therefore I wil serve the little ones first; but as for you, I wil serve you last.
and Therefore I will serve the little ones First; but as for you, I will serve you last.
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4938
Thus it was with Abraham, after the Lord had made Abraham a Promise of a Seed, he made him stay a great while,
Thus it was with Abraham, After the Lord had made Abraham a Promise of a Seed, he made him stay a great while,
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4939
Why? Because he saw he had faith to stay:
Why? Because he saw he had faith to stay:
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4940
So now, thou hast not presently a return or answer to thy prayer, Why? Because the Lord it may be sees thou hast strength, faith, and patience to stay.
So now, thou hast not presently a return or answer to thy prayer, Why? Because the Lord it may be sees thou hast strength, faith, and patience to stay.
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4941
And is not this rather matter of encouragement, than discouragement? But Fourthly:
And is not this rather matter of encouragement, than discouragement? But Fourthly:
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4942
Who ever stayed, and waited long upon God, but he had more than he prayed for? Either God answers your prayers presently;
Who ever stayed, and waited long upon God, but he had more than he prayed for? Either God answers your Prayers presently;
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4943
or if he do not, he will not only pay you the principal, but he wil pay you forbearance money,
or if he do not, he will not only pay you the principal, but he will pay you forbearance money,
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4944
and you shal have good Security, and a pledg for the principal too. The desire, is a pledg of the thing desired;
and you shall have good Security, and a pledge for the principal too. The desire, is a pledge of the thing desired;
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4945
Prayer is a pledg of the thing prayed for; a waiting heart, is a pledg of the thing waited for:
Prayer is a pledge of the thing prayed for; a waiting heart, is a pledge of the thing waited for:
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4946
and the longer you stay, the more your hearts shal be weaned from the thing prayed for,
and the longer you stay, the more your hearts shall be weaned from the thing prayed for,
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4947
and the more you shal be taught to wait upon God;
and the more you shall be taught to wait upon God;
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4948
and somtimes a waiting frame of heart, is a greater mercy than the thing waited for.
and sometimes a waiting frame of heart, is a greater mercy than the thing waited for.
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4949
By this means also, you shal be weaned from your prayer, so as not to rest on it.
By this means also, you shall be weaned from your prayer, so as not to rest on it.
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4950
A Child may so love the Nu•se, as to forget the Mother; and one may possibly so love Duty, as to forget Christ;
A Child may so love the Nu•se, as to forget the Mother; and one may possibly so love Duty, as to forget christ;
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4951
but by Gods delaying to answer, you are weaned from this Nurse, and kept from resting on it.
but by God's delaying to answer, you Are weaned from this Nurse, and kept from resting on it.
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4952
Or it may be, you came to Duty with too high esteem of your own performance,
Or it may be, you Come to Duty with too high esteem of your own performance,
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4953
and too low esteem of the Duty it self:
and too low esteem of the Duty it self:
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4954
Hereby God teachech you to come to the Duty with high esteem of it, and with low esteem of your own doing it.
Hereby God teachech you to come to the Duty with high esteem of it, and with low esteem of your own doing it.
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4955
Yea, the longer you stay, the more you shal be humbled;
Yea, the longer you stay, the more you shall be humbled;
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4956
and your self-despising thoughts, because you cannot pray, may please God more than your best prayer:
and your self-despising thoughts, Because you cannot pray, may please God more than your best prayer:
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4957
You see that when a man angles, he throws his line into the Water, and there is the hook,
You see that when a man angles, he throws his line into the Water, and there is the hook,
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4958
and the bait, those are heavy; then there is the Cork, and that is light;
and the bait, those Are heavy; then there is the Cork, and that is Light;
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4959
and when the Fisher, or the Angler, sees that the light cork is drawn under water,
and when the Fisher, or the Angler, sees that the Light cork is drawn under water,
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4960
now the Fish bites, saith he, now there is hope, now there is somthing coming: So, you go to prayer, and there is somwhat heavy, and weighty in your spirit;
now the Fish bites, Says he, now there is hope, now there is something coming: So, you go to prayer, and there is somewhat heavy, and weighty in your Spirit;
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4961
but there is somthing that is of a corky, and light Nature in your spirit;
but there is something that is of a corky, and Light Nature in your Spirit;
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4962
the longer you stay, the more your Cork shall be drawn under water, that lightness of Spirit shal be drawn under water,
the longer you stay, the more your Cork shall be drawn under water, that lightness of Spirit shall be drawn under water,
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4963
and so the more you shall be humble, and humbled. Thereby you are caught to fan your prayers:
and so the more you shall be humble, and humbled. Thereby you Are caught to fan your Prayers:
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4964
There is much Chaff amongst the good Wheat of our Duties, and Gods delaying time, is our fanning time:
There is much Chaff among the good Wheat of our Duties, and God's delaying time, is our fanning time:
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4965
when the Fish doth not bite, the Fisher mends his bait; it may be, saith he, my hook is not well baited:
when the Fish does not bite, the Fisher mends his bait; it may be, Says he, my hook is not well baited:
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4966
So should you do, when you take nothing by prayer, Gods delay cals for your amending.
So should you do, when you take nothing by prayer, God's Delay calls for your amending.
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4967
Yea, by this means you may remember how you delayed the Lord, he spake often to you,
Yea, by this means you may Remember how you delayed the Lord, he spoke often to you,
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4968
and it was long ere you heard him, shal we think it long ere he hear us,
and it was long ere you herd him, shall we think it long ere he hear us,
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4969
when it was so long ere we heard him? it may be you have forgotten your delayes of God,
when it was so long ere we herd him? it may be you have forgotten your delays of God,
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4970
but by this forbearance he doth Graciously mind you thereof.
but by this forbearance he does Graciously mind you thereof.
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4971
Yea by Gods forbearance to answer you, the Lord teacheth you to forbear, Gods forbearance doth teach us forbearance:
Yea by God's forbearance to answer you, the Lord Teaches you to forbear, God's forbearance does teach us forbearance:
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4972
and is that nothing? let al this be considered, and you wil say indeed, here is more matter of incouragement, than discouragement.
and is that nothing? let all this be considered, and you will say indeed, Here is more matter of encouragement, than discouragement.
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4973
Fiftly, If you would be discouraged, in case God should alwaies answer your prayer presently, then you have no reason to be discouraged, because he doth not answer you presently.
Fifty, If you would be discouraged, in case God should always answer your prayer presently, then you have no reason to be discouraged, Because he does not answer you presently.
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4974
But now, if the Lord should alwaies answer thy duty and prayer presently, you would be discouraged,
But now, if the Lord should always answer thy duty and prayer presently, you would be discouraged,
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4975
why? because you would say thus, I look into the scripture, and there I find, that God doth not alwayes answer his children presently, his children have prayed,
why? Because you would say thus, I look into the scripture, and there I find, that God does not always answer his children presently, his children have prayed,
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4976
and then they have waited, and this hath been the way that God hath taken with his children:
and then they have waited, and this hath been the Way that God hath taken with his children:
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4977
now God doth not take this way with me, and therefore, I fear I am none of Gods children,
now God does not take this Way with me, and Therefore, I Fear I am none of God's children,
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4978
and so you would be discouraged.
and so you would be discouraged.
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4979
Now I say, if you would be discouraged, in case the Lord should alwaies answer your prayer presently,
Now I say, if you would be discouraged, in case the Lord should always answer your prayer presently,
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4980
then you have no reason to be discouraged, because he doth not hear you presently:
then you have no reason to be discouraged, Because he does not hear you presently:
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4981
but you would be discouraged in case the Lord should alwaies hear you presently, you would say then, God doth go the same way with me, that he goes,
but you would be discouraged in case the Lord should always hear you presently, you would say then, God does go the same Way with me, that he Goes,
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4984
O! but, I fear that God doth not only delay his answer, but that he denyes my prayer. OH! but, I Fear that God does not only Delay his answer, but that he Denies my prayer.
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4985
It may be so, for God doth somtimes deny his own people the thing they pray for:
It may be so, for God does sometimes deny his own people the thing they pray for:
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4986
Ye ask and have not (saith James) because ye ask amiss: Yet they were the people of God.You ask and have not (Says James) Because you ask amiss: Yet they were the people of God.
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Abulensis observes, that God doth somtimes grant a wicked man his petition, and deny a Godly man his petition;Abulensis observes, that God does sometimes grant a wicked man his petition, and deny a Godly man his petition;
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that he may encourage wicked men to pray, and teach good men, not to rest on their prayers.
that he may encourage wicked men to pray, and teach good men, not to rest on their Prayers.
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Yet Secondly, If the thing you ask of God be pleasing to him, & he doth stil beare up your heart in praying,
Yet Secondly, If the thing you ask of God be pleasing to him, & he does still bear up your heart in praying,
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and depending on him it argues rather, that he delayes than denies. For, Psal. 10.17. The preparing of your heart, and the inclining of his eare, go together.
and depending on him it argues rather, that he delays than Denies. For, Psalm 10.17. The preparing of your heart, and the inclining of his ear, go together.
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and 1. John, 3. vers. 22. The Apostle saith.
and 1. John, 3. vers. 22. The Apostle Says.
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And whatever wee ask we receive of him, because (as a sign thereof) we keep his Commandements, and do the things that are pleasing in his sight. And whatever we ask we receive of him, Because (as a Signen thereof) we keep his commandments, and do the things that Are pleasing in his sighed.
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O! but, there lyes my grief, for I have not kept his Commandements, and God (I fear) is displeased and angry with me. OH! but, there lies my grief, for I have not kept his commandments, and God (I Fear) is displeased and angry with me.
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Be it so, & did Jonah keep his Commandements, when he ran to Tarshish? and was not God angry with him,
Be it so, & did Jonah keep his commandments, when he ran to Tarshish? and was not God angry with him,
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when he threw him into the Sea? yet even then he prayed, & the Lord heard his prayer.
when he threw him into the Sea? yet even then he prayed, & the Lord herd his prayer.
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4996
And did not Christ seem to be displeased, and angry, with the poor Canaanitish woman,
And did not christ seem to be displeased, and angry, with the poor Canaanitish woman,
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when he said unto her, It is not meet, to take the childrens bread, and call it before doggs?
when he said unto her, It is not meet, to take the Children's bred, and call it before Dogs?
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O! but she did beleeve, but I fear God wil never hear my prayer at al, OH! but she did believe, but I Fear God will never hear my prayer At all,
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because there is so much unbelief in my prayer, as there was not in hers. Because there is so much unbelief in my prayer, as there was not in hers.
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But was it not so with D•vid? I said in my hast, I am cast out of thy sight, nevertheless the Lord heard my prayer. What unbeleif was here!
But was it not so with D•vid? I said in my haste, I am cast out of thy sighed, nevertheless the Lord herd my prayer. What unbelief was Here!
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5001
I said in m• hast, I am cast out of thy sight. Nevertheless the Lord heard his prayer.
I said in m• haste, I am cast out of thy sighed. Nevertheless the Lord herd his prayer.
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O! but, I am affra•• yet, that the Lord wil never hear my prayer, or regard my duty, OH! but, I am affra•• yet, that the Lord will never hear my prayer, or regard my duty,
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because I am so Selfish in it; Because I am so Selfish in it;
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5004
I come unto God in mine affliction, and my affliction makes me go to prayer, my affliction doth make me pray, I cry by reason of my affliction, and this is selfish.
I come unto God in mine affliction, and my affliction makes me go to prayer, my affliction does make me pray, I cry by reason of my affliction, and this is selfish.
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when he comes to prayer, though he have many failings in duty, yet the Lord remembers his mercy,
when he comes to prayer, though he have many failings in duty, yet the Lord remembers his mercy,
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5005
And did not those seek themselves at first, who came unto Christ for cure? al true love begins in self-love:
And did not those seek themselves At First, who Come unto christ for cure? all true love begins in Self-love:
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5006
the sweetest flower, grows on a dirty stalk.
the Sweetest flower, grows on a dirty stalk.
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And I pray, what think you yet of Jonah? The Lord heard me, saith he, out of hell,
And I pray, what think you yet of Jonah? The Lord herd me, Says he, out of hell,
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5008
and yet I cryed, saith he, by reason of mine affliction.
and yet I cried, Says he, by reason of mine affliction.
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5009
O! but I fear the Lord wil never hear my prayer, because I was no better prepared, yea, not at al prepared thereunto. OH! but I Fear the Lord will never hear my prayer, Because I was no better prepared, yea, not At all prepared thereunto.
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Do you not know how the Lord dealt by Hezekiah? Hezekiah prayed, The Lord shew mercy to every one that is not prepared, according to the preparation of the Sanctuary, and saith the text, the Lord hearkened and hea ed the people.
Do you not know how the Lord dealt by Hezekiah? Hezekiah prayed, The Lord show mercy to every one that is not prepared, according to the preparation of the Sanctuary, and Says the text, the Lord harkened and Heap ed the people.
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Yea, God can rain without clouds, without preparations.
Yea, God can rain without Clouds, without preparations.
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O! but yet, I am affraid the Lord wil not hear my prayer, or regard my duty, OH! but yet, I am afraid the Lord will not hear my prayer, or regard my duty,
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for I am a man or a w•man of great distempers, many passions, and frowardnesses in my life and conversation. for I am a man or a w•man of great distempers, many passion, and frowardnesses in my life and Conversation.
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5014
But, what thi•k ye of Elijah? Elijah prayed that there might be no rain, and there was no rain •or three yeers and a half;
But, what thi•k you of Elijah? Elijah prayed that there might be no rain, and there was no rain •or three Years and a half;
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and he prayed for rain, and there was rain: and yee saith the Apostle, He was a m•n •f like passions as we are.
and he prayed for rain, and there was rain: and ye Says the Apostle, He was a m•n •f like passion as we Are.
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5016
O! but, I fear, I am affraid the Lord wil not regard my prayer, or du y, OH! but, I Fear, I am afraid the Lord will not regard my prayer, or du y,
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5017
for I am such a one, or such a one, or such a one. for I am such a one, or such a one, or such a one.
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5018
What an one? what an one art thou? Art thou such a one as beginnest to look towards Christ but yet not fully come off? you know what was said concerning Cornelius, Cornelius, thy prayer is come up before me.
What an one? what an one art thou? Art thou such a one as beginnest to look towards christ but yet not Fully come off? you know what was said Concerning Cornelius, Cornelius, thy prayer is come up before me.
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Yet he did but begin to look towards Christ.
Yet he did but begin to look towards christ.
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Are thou such a one as the Publican was? the Publican stood and smote himself upon the breast,
are thou such a one as the Publican was? the Publican stood and smote himself upon the breast,
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and he said, O Lord, be merciful unto me a sinner. And our Savior saith, He went away justified, rather than his fellow.
and he said, Oh Lord, be merciful unto me a sinner. And our Saviour Says, He went away justified, rather than his fellow.
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5022
Or art thou such an one as the poor Prodigal? he said to his Father, I am not worthy to be called •hy Son, make me as one of thine hired servants:
Or art thou such an one as the poor Prodigal? he said to his Father, I am not worthy to be called •hy Son, make me as one of thine hired Servants:
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and the Father heard him and over-granted his petition.
and the Father herd him and over-granted his petition.
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5024
And if al these things be true, what is there, that can justly discourage any poor drooping, doubting soul, in regard of duty;
And if all these things be true, what is there, that can justly discourage any poor drooping, doubting soul, in regard of duty;
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5025
shal his want of Parts & Gifts, or his abundance of distractions? &c. No: for though a Godly man have but weak Parts or Gifts;
shall his want of Parts & Gifts, or his abundance of distractions? etc. No: for though a Godly man have but weak Parts or Gifts;
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5026
Though his spirit and his heart be dul, dead, and streightened; Though he labor under many distractions in duty;
Though his Spirit and his heart be dul, dead, and straightened; Though he labour under many distractions in duty;
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5027
Though the Lord hide his face, and deser an answer to his prayer; Though the Lord seem to be angry;
Though the Lord hide his face, and desert an answer to his prayer; Though the Lord seem to be angry;
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5028
Though there be much unbeleif in his duty; Though there be a great deal of selfishness;
Though there be much unbelief in his duty; Though there be a great deal of selfishness;
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5029
Though his heart be not prepared, according to the preparation of the Sanctuary; Though he be a man of many passions, and great distempers:
Though his heart be not prepared, according to the preparation of the Sanctuary; Though he be a man of many passion, and great distempers:
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yet notwithstanding al this, he hath no just cause or warrant to be discouraged, cause there is to be humbled under al these things,
yet notwithstanding all this, he hath no just cause or warrant to be discouraged, cause there is to be humbled under all these things,
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but no just cause to be discouraged, and cast down. And if so, then by way of Application.
but no just cause to be discouraged, and cast down. And if so, then by Way of Application.
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〈 … 〉 incouragement is here, to every poor, droopi•g 〈 … 〉 u••o God in duty!
〈 … 〉 encouragement is Here, to every poor, droopi•g 〈 … 〉 u••o God in duty!
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though dead, though dul, 〈 … 〉, yet to come unto God in duty. And what a mighty difference is he••, b•tween a 〈 … 〉 wicked man!
though dead, though dul, 〈 … 〉, yet to come unto God in duty. And what a mighty difference is he••, b•tween a 〈 … 〉 wicked man!
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5034
a wicked man goes to p•ayer, and 〈 … 〉 abomin•tion to the Lord. And if you look 〈 … 〉 8, you shal find, at Vers. 13. That the 〈 … 〉 men thus, That when they do come to prayer,
a wicked man Goes to p•ayer, and 〈 … 〉 abomin•tion to the Lord. And if you look 〈 … 〉 8, you shall find, At Vers. 13. That the 〈 … 〉 men thus, That when they do come to prayer,
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and to offer a sacrifice to him, that then he wil remember their iniquity.
and to offer a sacrifice to him, that then he will Remember their iniquity.
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5036
At vers. 12. I have written to you the great things of my law, but they are accounted as a strange thing, they Sa•••fice fl•sh f•r the Sacrifices of my offering,
At vers. 12. I have written to you the great things of my law, but they Are accounted as a strange thing, they Sa•••fice fl•sh f•r the Sacrifices of my offering,
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but the Lord accep•eth them not; now wil I remember their iniquity. M••k the word, Now, Now, when? Now when they do come to prayer;but the Lord accep•eth them not; now will I Remember their iniquity. M••k the word, Now, Now, when? Now when they do come to prayer;
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now wil I remember your iniquity, saith the Lord.
now will I Remember your iniquity, Says the Lord.
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5039
I know, saith the Lord, al your carriage in such and such a p••ce, I know your uncleanness,
I know, Says the Lord, all your carriage in such and such a p••ce, I know your uncleanness,
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5040
and your adulteries when you w••e in the dark, when the curtains were drawn about you, and the candle out;
and your adulteries when you w••e in the dark, when the curtains were drawn about you, and the candle out;
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5041
I know your carriage at such a Tavern, and upon such an Ale bench, how you sate there,
I know your carriage At such a Tavern, and upon such an Ale bench, how you sat there,
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5042
and sc•rned and revi••d my children; I know your opposing, scoffing ▪ and jeering at tho e that are Godly;
and sc•rned and revi••d my children; I know your opposing, scoffing ▪ and jeering At though e that Are Godly;
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5043
I know al this, and now thou comest to prayer, now Swearer, now Adulterer, now Drunkard,
I know all this, and now thou Comest to prayer, now Swearer, now Adulterer, now Drunkard,
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now thou comest to duty, now wil I remember thine iniquity.
now thou Comest to duty, now will I Remember thine iniquity.
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5045
Is it not a sad thing, that the Lord should remember a mans sin at the time when he comes to prayer? yet thus the Lord deales with the wicked.
Is it not a sad thing, that the Lord should Remember a men since At the time when he comes to prayer? yet thus the Lord deals with the wicked.
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5046
But as for the Godly and Gracious man, it is not so with him;
But as for the Godly and Gracious man, it is not so with him;
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then the Lord remembers his loving kindness, then the Lord remembers his Covenant (for he is ever mindful of his Covenant.) O! what incouragement is here then,
then the Lord remembers his loving kindness, then the Lord remembers his Covenant (for he is ever mindful of his Covenant.) OH! what encouragement is Here then,
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for every man to become Godly, to get into Christ!
for every man to become Godly, to get into christ!
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and what incouragement is here, for the Saints and people of God to come to duty!
and what encouragement is Here, for the Saints and people of God to come to duty!
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O! you, that have but a little faith, have you any reason to be discouraged? wil you not at last say to your soul,
OH! you, that have but a little faith, have you any reason to be discouraged? will you not At last say to your soul,
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why art thou cast down? O my soul, and why are thou thus discouraged?
why art thou cast down? O my soul, and why Are thou thus discouraged?
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But, suppose that I have done foolishly, and have sinned in being discouraged upon al occasions; But, suppose that I have done foolishly, and have sinned in being discouraged upon all occasions;
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suppose I have many failings in duty, and the Lord doth not answer my prayer presently:
suppose I have many failings in duty, and the Lord does not answer my prayer presently:
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what shal I do, that I may bear up my heart against this discouragement, either in regard of my own failing in duty,
what shall I do, that I may bear up my heart against this discouragement, either in regard of my own failing in duty,
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or in regard of Gods not answering? or in regard of God's not answering?
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First, Take heed, that you do not lay the stress, and weight, of al your comfort, upon duty:
First, Take heed, that you do not lay the stress, and weight, of all your Comfort, upon duty:
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cither the gift of duty, or the Grace of duty, or the present answer of it.
cither the gift of duty, or the Grace of duty, or the present answer of it.
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So much as ye lay the stress, and weight of your comfort, upon duty, so much wil you be discouraged, in case you do either want duty, or an answer to it.
So much as you lay the stress, and weight of your Comfort, upon duty, so much will you be discouraged, in case you do either want duty, or an answer to it.
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When Paul was tempted and buffetted, he prayed thrice, For this, saith he, I besought the Lord thrice (th•t is often) and the Lord gave him no other answer than this, Paul, My Grace is sufficient for thee:
When Paul was tempted and buffeted, he prayed thrice, For this, Says he, I besought the Lord thrice (th•t is often) and the Lord gave him no other answer than this, Paul, My Grace is sufficient for thee:
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for my strength shal be made perfect in thy weakness. for my strength shall be made perfect in thy weakness.
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Whereupon Paul saith, Now therefore wil I Glory in mine infirmities, that the p•wer of the Lord may rest upon me.
Whereupon Paul Says, Now Therefore will I Glory in mine infirmities, that the p•wer of the Lord may rest upon me.
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Hast thou therefore been at prayer? and hast thou prayed thrice, or often? and hast thou no answer but this, My Grace is sufficient for thee? know that thou hast a Pauls answer,
Hast thou Therefore been At prayer? and hast thou prayed thrice, or often? and hast thou no answer but this, My Grace is sufficient for thee? know that thou hast a Paul's answer,
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and therefore rather Glory in this, that the Lord should find thee faithful for to wait upon him, than be discouraged;
and Therefore rather Glory in this, that the Lord should find thee faithful for to wait upon him, than be discouraged;
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knowing, that the Lords strength shal be perfected in thy weakness. Secondly. Consider seriously and frequently of this rule, That difficulty doth commend duty:
knowing, that the lords strength shall be perfected in thy weakness. Secondly. Consider seriously and frequently of this Rule, That difficulty does commend duty:
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the more difficulties your duties do press through to God, the more acceptable they are to him.
the more difficulties your duties do press through to God, the more acceptable they Are to him.
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The less there is to sweeten your duty to you, the more sweet is your duty to God.
The less there is to sweeten your duty to you, the more sweet is your duty to God.
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and leave it wholly to him. O! but, the mercy I pray for is a necessary mercy.
and leave it wholly to him. OH! but, the mercy I pray for is a necessary mercy.
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It is in our performing of duty, as in the offering of the Jewish Sacrifice, in the offering of their Sacrifice, there was two things, The Sacrifice,
It is in our performing of duty, as in the offering of the Jewish Sacrifice, in the offering of their Sacrifice, there was two things, The Sacrifice,
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and the Obedience in offering the Sacrifice;
and the obedience in offering the Sacrifice;
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and the more difficult it was for any poor Jew, by reason of poverty, or the like, to offer this Sacrifice, the more and greater was his Obedience in offering it, the more difficulty in offering, the greater the Obedience offered.
and the more difficult it was for any poor Jew, by reason of poverty, or the like, to offer this Sacrifice, the more and greater was his obedience in offering it, the more difficulty in offering, the greater the obedience offered.
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So also it is in our Gospel Sacrifices, and in al our duties, there are two things in them, There is the Sacrifice, the duty,
So also it is in our Gospel Sacrifices, and in all our duties, there Are two things in them, There is the Sacrifice, the duty,
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and there is the Obedience in bringing the duty:
and there is the obedience in bringing the duty:
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and the more difficulty in performing the duty, the greater is the Obedience to God in the performing of it.
and the more difficulty in performing the duty, the greater is the obedience to God in the performing of it.
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Now is is not an hard thing, and very difficult, for a man to pray,
Now is is not an hard thing, and very difficult, for a man to pray,
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and continue praying, when his heart is hardned, and his spirit streightned? especially, if he be sensible thereof? then he is ready to despond,
and continue praying, when his heart is hardened, and his Spirit straighteneth? especially, if he be sensible thereof? then he is ready to despond,
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and say, I can pray no more:
and say, I can pray no more:
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and is it not a very hard thing, for a man to pray, and persevere in prayer,
and is it not a very hard thing, for a man to pray, and persevere in prayer,
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when he thinks that God doth not regard his prayer? then he is apt to say,
when he thinks that God does not regard his prayer? then he is apt to say,
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why should I pray any longer, for God regards me not? yet now if you do pray,
why should I pray any longer, for God regards me not? yet now if you do pray,
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and perform your duty, your obedience is the more obediential, & the more acceptable: and if you would but think of this rule;
and perform your duty, your Obedience is the more obediential, & the more acceptable: and if you would but think of this Rule;
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Difficulty doth commend duty, and the less you have to sweeten your action, the more sweet it is to God, I say,Difficulty does commend duty, and the less you have to sweeten your actium, the more sweet it is to God, I say,
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if you would but remember this, it would both incourage you to duty, and keep you from discouragement in it.
if you would but Remember this, it would both encourage you to duty, and keep you from discouragement in it.
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And lastly, We must al learn to leave the event and success of our spiritual things unto God himself;
And lastly, We must all Learn to leave the event and success of our spiritual things unto God himself;
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so shal we never be discouraged in any duty.
so shall we never be discouraged in any duty.
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For the word of the Lord is sure, and God hath spoken it Psal. 55. Cast thy Gift upon the Lord, and he wil sustain thee, he wil not suffer the righteous to be moved for ever:
For the word of the Lord is sure, and God hath spoken it Psalm 55. Cast thy Gift upon the Lord, and he will sustain thee, he will not suffer the righteous to be moved for ever:
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You read it thus, Cast thy Burden upon the Lord: but in the Hebrew, it is thy Gift, Cast thy Gift upon the Lord.
You read it thus, Cast thy Burden upon the Lord: but in the Hebrew, it is thy Gift, Cast thy Gift upon the Lord.
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That is, saith Shindler, quicquid tibi dari donarive expetis, Whatsoever thou dost desire that God should give thee, cast that upon the. Lord:
That is, Says Shindler, quicquid tibi dari donarive expetis, Whatsoever thou dost desire that God should give thee, cast that upon thee. Lord:
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thou comest to prayer, and thou prayest for such a mercy, or such a Gift, cast that on God,
thou Comest to prayer, and thou Prayest for such a mercy, or such a Gift, cast that on God,
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I pray for pardon of sin, the sence of Gods love, growth in Grace, consolation to my poor drooping soul.
I pray for pardon of since, the sense of God's love, growth in Grace, consolation to my poor drooping soul.
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Be it so, yet thou must cast this on God.
Be it so, yet thou must cast this on God.
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Many there are, that can leave the event, and and success of these outward things unto God,
Many there Are, that can leave the event, and and success of these outward things unto God,
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but to leave the event and success of prayer, and their spiritual things unto God, this they cannot understand,
but to leave the event and success of prayer, and their spiritual things unto God, this they cannot understand,
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and this they are utterly unacquainted with:
and this they Are utterly unacquainted with:
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but whatever thy Gift be, cast it upon the Lord, leave the success, and the event, of al your spiritual things upon God, what then? And he wil sustain thee,
but whatever thy Gift be, cast it upon the Lord, leave the success, and the event, of all your spiritual things upon God, what then? And he will sustain thee,
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and thou shalt not be moved for ever. and thou shalt not be moved for ever.
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Thou are moved for the present and thy heart is moved, and thou art much discouraged,
Thou Are moved for the present and thy heart is moved, and thou art much discouraged,
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yet do but try this way, leave the event to God, Go to prayer, go and perform thy duty leaving the event of that unto God,
yet do but try this Way, leave the event to God, Go to prayer, go and perform thy duty leaving the event of that unto God,
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and the Lord that hath promised, wil certainly fulfil it, thou shalt be sustained, and though thou art moved for the present, thou shalt not be moved forever.
and the Lord that hath promised, will Certainly fulfil it, thou shalt be sustained, and though thou art moved for the present, thou shalt not be moved forever.
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And thus I have done with the Third Instance.
And thus I have done with the Third Instance.
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A LIFTING UP IN THE Want of Assurance. Sermon VII PSALM, 42.11.
A LIFTING UP IN THE Want of Assurance. Sermon VII PSALM, 42.11.
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Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. SOmetimes the discouragements of Gods people are drawn, From the want of their Evidence for Heaven.
Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. Sometime the discouragements of God's people Are drawn, From the want of their Evidence for Heaven.
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And thus they reason, or argue;
And thus they reason, or argue;
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I am a poor creature, who do want Assurance o• the love of God, and of mine own Salvation; therefore I am thus discouraged: I am a poor creature, who do want Assurance o• the love of God, and of mine own Salvation; Therefore I am thus discouraged:
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indeed, if I had any evidence of an interest in Christ, I should never be discouraged whatever my condition were; but alas! indeed, if I had any evidence of an Interest in christ, I should never be discouraged whatever my condition were; but alas!
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I want the Assurance of Gods love, and of eternal life;
I want the Assurance of God's love, and of Eternal life;
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should I now die, I do not know, whether I should go to Heaven or Hell,
should I now die, I do not know, whither I should go to Heaven or Hell,
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and what would become of my soul to al eternity, O! I want Assurance of my Salvation,
and what would become of my soul to all eternity, OH! I want Assurance of my Salvation,
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and therefore I am thus discouraged, have I not just cause and reason for my discouragements now? No, no reason yet.and Therefore I am thus discouraged, have I not just cause and reason for my discouragements now? No, no reason yet.
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It is indeed, a great evil, and a sore affliction, to want the Assurance of Gods love, and of ones own Salvation:
It is indeed, a great evil, and a soar affliction, to want the Assurance of God's love, and of ones own Salvation:
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yet notwithstanding, the want of this Assurance, is no sufficient ground or bottom for your discouragement.
yet notwithstanding, the want of this Assurance, is no sufficient ground or bottom for your discouragement.
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I confess, it is a great evil and a sore affliction, for a man to want Assurance:
I confess, it is a great evil and a soar affliction, for a man to want Assurance:
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for sin and affliction are twisted together in the want of Assurance. As of al blessings, those are the greatest, where Grace and comfort are joyned together,
for since and affliction Are twisted together in the want of Assurance. As of all blessings, those Are the greatest, where Grace and Comfort Are joined together,
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so where sin and affliction are twisted together, of al afflictions they are the most afflictive,
so where since and affliction Are twisted together, of all afflictions they Are the most afflictive,
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and thus it is in the want of Assurance: for as in Assurance, there is somthing of Grace, and somthing of comfort or reward,
and thus it is in the want of Assurance: for as in Assurance, there is something of Grace, and something of Comfort or reward,
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so in the want of Assurance, there is somwhat of sin or unbelief, and somwhat of affliction too,
so in the want of Assurance, there is somewhat of since or unbelief, and somewhat of affliction too,
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sin and affliction, affliction and sin are both twisted together in the want of Assurance.
since and affliction, affliction and since Are both twisted together in the want of Assurance.
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The truth is, a man that wants the Assurance of Gods love, and of his interest in Christ, is neither fit to receive mercy from God,
The truth is, a man that Wants the Assurance of God's love, and of his Interest in christ, is neither fit to receive mercy from God,
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nor to make return of love, and praise to God as he should:
nor to make return of love, and praise to God as he should:
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Not fit to receive mercy as he should, for though he would have Christ come in,
Not fit to receive mercy as he should, for though he would have christ come in,
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yet by unbelief he shuts the door against him; and he makes an evil interpretation of mercies offered unto him;
yet by unbelief he shuts the door against him; and he makes an evil Interpretation of Mercies offered unto him;
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if a mercy or blessing be tendered unto him, he saith, this comes in judgment to me, it is a blessing, indeed, in it self,
if a mercy or blessing be tendered unto him, he Says, this comes in judgement to me, it is a blessing, indeed, in it self,
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but I fear it is a judgment to me: Thus he makes an il interpretation of blessings and so unfit to receive.
but I Fear it is a judgement to me: Thus he makes an ill Interpretation of blessings and so unfit to receive.
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And he is not fit to make returns of love to God again. Assurance returns praise.
And he is not fit to make returns of love to God again. Assurance returns praise.
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And therefore saith the text here, O! my soul, wait on God, hope in God, for I shal yet praise him, why? for he is my God, praise grows upon assurance:
And Therefore Says the text Here, OH! my soul, wait on God, hope in God, for I shall yet praise him, why? for he is my God, praise grows upon assurance:
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and upon this account, I say, he is neither fit to receive mercy, nor to make return of praise as he should.
and upon this account, I say, he is neither fit to receive mercy, nor to make return of praise as he should.
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Yea further, He that wants Assurance of Gods love, converseth too much with Satan;
Yea further, He that Wants Assurance of God's love, Converseth too much with Satan;
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as he that hath the Assurance of Gods love, doth converse with Christ, the spirit bearing witness to him, that he is the Child of God:
as he that hath the Assurance of God's love, does converse with christ, the Spirit bearing witness to him, that he is the Child of God:
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So he that doth want Assurance, converseth with Satan, and Sacan, (though falsly) is stil bearing witness to his spirit, that he is not the child of God.
So he that does want Assurance, Converseth with Satan, and Sacan, (though falsely) is still bearing witness to his Spirit, that he is not the child of God.
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and is it not a misery to be in these converses with Satan? to be under his hellish droppings? David, felt one pang of unbelief,
and is it not a misery to be in these converses with Satan? to be under his hellish droppings? David, felt one pang of unbelief,
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and he cryed out and said, It is too painful for me, O! what a pain is it then, to lie bed-rid of an unbeleeving heart? you know, a chast and a loving wife, counts it an affliction to her, to be followed with the solicitations of an unworthy person, to suspect,
and he cried out and said, It is too painful for me, OH! what a pain is it then, to lie bedrid of an unbelieving heart? you know, a chaste and a loving wife, counts it an affliction to her, to be followed with the solicitations of an unworthy person, to suspect,
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for saith she, he doth therefore follow me with these solicitations, makeing me to suspect my husbands love, that so he may attain his own filthy desires.
for Says she, he does Therefore follow me with these solicitations, making me to suspect my Husbands love, that so he may attain his own filthy Desires.
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So saith a gracious soul, the Devil is alwaies following and tempting me, to suspect the Love of Christ;
So Says a gracious soul, the devil is always following and tempting me, to suspect the Love of christ;
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and he doth therefore do it, that he may attain his mind upon me;
and he does Therefore do it, that he may attain his mind upon me;
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for the Devil knows wel enough, that the more I suspect Christs Love, the more I shal embrace Satans love.
for the devil knows well enough, that the more I suspect Christ Love, the more I shall embrace Satan love.
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The truth is (Beloved) this want of Assurance of Gods Love, or Interest in Christ, is an in-let to many sins and miseries;
The truth is (beloved) this want of Assurance of God's Love, or Interest in christ, is an inlet to many Sins and misery's;
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for first a man doubts of his own Salvation, and after he hath continued doubting,
for First a man doubts of his own Salvation, and After he hath continued doubting,
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then he riseth up unto a full conclusion, saying, now know I that Christ doth not love me, I did but doubt before,
then he Riseth up unto a full conclusion, saying, now know I that christ does not love me, I did but doubt before,
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but now I know he doth not love me.
but now I know he does not love me.
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And after he is risen to this conclusion, then shortly he riseth higher, and he goes further thus:
And After he is risen to this conclusion, then shortly he Riseth higher, and he Goes further thus:
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If Christ doth not love me now, he will never love me, and if I have not interest in Christ now,
If christ does not love me now, he will never love me, and if I have not Interest in christ now,
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after all the Preaching I have heard, and Ordinances enjoyed, if I have not an Interest in Christ now, I shal never have it;
After all the Preaching I have herd, and Ordinances enjoyed, if I have not an Interest in christ now, I shall never have it;
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and so the longer I live, the more I aggravate my condemnation, therefore as good in Hel at first, as at the last;
and so the longer I live, the more I aggravate my condemnation, Therefore as good in Hell At First, as At the last;
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and therefore now, I wil even make a way my self.
and Therefore now, I will even make a Way my self.
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O! what a black Chain is here? and the first link, is the want of Assurance.
OH! what a black Chain is Here? and the First link, is the want of Assurance.
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If you should see a Child, • pretty Child, lie in the open streets, and none own it, would it not make your Bowels yern within you? Come to the little one,
If you should see a Child, • pretty Child, lie in the open streets, and none own it, would it not make your Bowels yern within you? Come to the little one,
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and say, Child, where's thy Father? I know not saith the Child: Where's thy Mother, Child? I know not.
and say, Child, where's thy Father? I know not Says the Child: Where's thy Mother, Child? I know not.
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Who is thy Father? what's thy Fathers name, Child? I know not:
Who is thy Father? what's thy Father's name, Child? I know not:
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Would it not make your heart ake to see such a little one in the streets? But for a poor soul to lie in the street,
Would it not make your heart ache to see such a little one in the streets? But for a poor soul to lie in the street,
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as it were, and not know his Father, whether God be his Father, or the Devil be his Father;
as it were, and not know his Father, whither God be his Father, or the devil be his Father;
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for a soul to say, I do not know my Father, whether God in Christ, be my Father, yea or no; this is pitiful indeed.
for a soul to say, I do not know my Father, whither God in christ, be my Father, yea or no; this is pitiful indeed.
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The word, Father, is a sweet word, for it sweetens all our Duties;
The word, Father, is a sweet word, for it sweetens all our Duties;
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take the word Father, out of Prayer, and how sour is it? Surely therefore it is a sad,
take the word Father, out of Prayer, and how sour is it? Surely Therefore it is a sad,
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and sore affliction, to want the Assurance of Gods Love in Christ.
and soar affliction, to want the Assurance of God's Love in christ.
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But now, although it be a great evil, and a sore Affliction for to want this Assurance,
But now, although it be a great evil, and a soar Affliction for to want this Assurance,
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yet I say, the Saints and People of God, have no reason to be cast down,
yet I say, the Saints and People of God, have no reason to be cast down,
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or discouraged, although they do want the same. How may that appear? First, thus:
or discouraged, although they do want the same. How may that appear? First, thus:
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If the want of Assurance be not the damning unbelief, then a man hath no reason to be quite discouraged, although he do want Assurance.
If the want of Assurance be not the damning unbelief, then a man hath no reason to be quite discouraged, although he do want Assurance.
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Now, though there may be much unbelief bound up in the want of Assurance, yet I say, the bare want of Assurance, is not that unbelief that shall damn ones soul to all Eternity, not that unbelief which Christ threatens with damnation.
Now, though there may be much unbelief bound up in the want of Assurance, yet I say, the bore want of Assurance, is not that unbelief that shall damn ones soul to all Eternity, not that unbelief which christ threatens with damnation.
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For if you look into John, 3.18. you shall find our Savior speaking thus: He that beleeveth on him, is not condemned:
For if you look into John, 3.18. you shall find our Saviour speaking thus: He that Believeth on him, is not condemned:
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but he that beleeveth not, is condemned already, because he hath not beleeved in the Name of the only begotten Son of God. but he that Believeth not, is condemned already, Because he hath not believed in the Name of the only begotten Son of God.
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But now, lest any poor soul, that would fain beleeve, and cannot, should be afflicted, and troubled at these words;
But now, lest any poor soul, that would fain believe, and cannot, should be afflicted, and troubled At these words;
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therefore saith our Savior Christ, in the following words, I wil tel you wherein lies the damnableness of Unbelief;
Therefore Says our Saviour christ, in the following words, I will tell you wherein lies the damnableness of Unbelief;
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verse 19. This is the Condemnation (he speaks in relation to the words before) And this is the Condemnation, That Light is come into the World,
verse 19. This is the Condemnation (he speaks in Relation to the words before) And this is the Condemnation, That Light is come into the World,
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and men love Darkness rather than Light, because their deeds are evil. For every one that doth evil, hateth the light;
and men love Darkness rather than Light, Because their Deeds Are evil. For every one that does evil, hates the Light;
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neither cometh to the light, lest his deeds should be reproved, or discovered: This Light is Christ.neither comes to the Light, lest his Deeds should be reproved, or discovered: This Light is christ.
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Now therefore, Doest thou hate the Light, Christ? and therefore keepest from it, lest thy deeds should be discovered? Or rather on the contrary, Doest thou not know there are evil deeds in thy life,
Now Therefore, Dost thou hate the Light, christ? and Therefore Keepest from it, lest thy Deeds should be discovered? Or rather on the contrary, Dost thou not know there Are evil Deeds in thy life,
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and much evil in thy heart? and doest thou not therefore desire to come to Christ, who is the true Light, that thy deeds may be discovered,
and much evil in thy heart? and dost thou not Therefore desire to come to christ, who is the true Light, that thy Deeds may be discovered,
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and thy sin amended? Then, though thou canst not beleeve as thou wouldest, and though thou doest want Assurance,
and thy since amended? Then, though thou Canst not believe as thou Wouldst, and though thou dost want Assurance,
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and though thou hast much Unbelief in thee, the Lord Jesus Christ hath spoken it, Thou shalt never be ••ndemned to all Eternity for this want,
and though thou hast much Unbelief in thee, the Lord jesus christ hath spoken it, Thou shalt never be ••ndemned to all Eternity for this want,
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but the Lord Christ will pardon this unto thee: and therefore certainly, upon this account, Gods People have no reason for their discouragement. Secondly:
but the Lord christ will pardon this unto thee: and Therefore Certainly, upon this account, God's People have no reason for their discouragement. Secondly:
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If there be such an over-ruling hand of Grace, and mercy, upon the want of the Saints Assurance,
If there be such an overruling hand of Grace, and mercy, upon the want of the Saints Assurance,
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If thy heart be upright in the matter of thine Assurance, God will certainly give Assurance unto thee:
If thy heart be upright in the matter of thine Assurance, God will Certainly give Assurance unto thee:
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as that it shal work to their, and to others good; then they have no reason to be quite discouraged, although they do want Assurance. As for their own good: Thereby they do gain experience;
as that it shall work to their, and to Others good; then they have no reason to be quite discouraged, although they do want Assurance. As for their own good: Thereby they do gain experience;
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thereby they come to see the emptiness, and nothingness, of all their own righteousness.
thereby they come to see the emptiness, and nothingness, of all their own righteousness.
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David saith, (ye know the Scripture) Psal. 116. I said in my hast, all men are Lyers. David Says, (you know the Scripture) Psalm 116. I said in my haste, all men Are Liars.
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The words in the Hebrew, may be read, I said in my shaking; I said in my shaking, all men are Lyers.
The words in the Hebrew, may be read, I said in my shaking; I said in my shaking, all men Are Liars.
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David was shaken by men, and then he saw that men were Lyers. So, when a man is shaken in his own righteousness, then he sees the emptiness,David was shaken by men, and then he saw that men were Liars. So, when a man is shaken in his own righteousness, then he sees the emptiness,
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and the lying disposition of it;
and the lying disposition of it;
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and, I pray, when is a mans own righteousness more shaken, than when he doth want assurance of Gods Love? Thereby also, a man comes to get more,
and, I pray, when is a men own righteousness more shaken, than when he does want assurance of God's Love? Thereby also, a man comes to get more,
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and stronger assurance of Gods Love; Certissimum est, quod certum est post incertitudinem; That is most certain, that is certain after uncertainty:
and Stronger assurance of God's Love; Certissimum est, quod certum est post incertitudinem; That is most certain, that is certain After uncertainty:
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The shaken Tree grows the strongest.
The shaken Tree grows the Strongest.
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It is observed of Thomas, that of all the Apostles, he cryed out, and said, My Lord,
It is observed of Thomas, that of all the Apostles, he cried out, and said, My Lord,
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and My God. Two My's, not one My; My Lord, or My God:
and My God. Two My's, not one My; My Lord, or My God:
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but two My's, My Lord, and My God. Two My's, Why? Because he had had two No's before, Ʋnless I may put my finger into his side, I will not beleeve. So you read it;
but two My's, My Lord, and My God. Two My's, Why? Because he had had two No's before, Ʋnless I may put my finger into his side, I will not believe. So you read it;
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but in the Original, there are two No's, I will not, not beleeve;
but in the Original, there Are two No's, I will not, not believe;
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a double Not. And as there was two No's of Unbelief, so there is two My's of Faith.
a double Not. And as there was two No's of Unbelief, so there is two My's of Faith.
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So far as a good man is sunk in Unbelief, so far he wil rise in Faith;
So Far as a good man is sunk in Unbelief, so Far he will rise in Faith;
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so much as a man is shaken by Unbelief, and in the want of Assurance, so much he will rise unto Assurance, and be confirmed, and setled in it. And as for Others:
so much as a man is shaken by Unbelief, and in the want of Assurance, so much he will rise unto Assurance, and be confirmed, and settled in it. And as for Others:
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A man is never more fit to comfort, to relieve, to satisfie others in their fears,
A man is never more fit to Comfort, to relieve, to satisfy Others in their fears,
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than when he hath been in fears, and doubting himself.
than when he hath been in fears, and doubting himself.
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It is a good Speech that Maldonet hath out of Bernard; Citius quidem ego qui infirmus sum;
It is a good Speech that Maldonet hath out of Bernard; Quickly quidem ego qui infirmus sum;
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I would rather beleeve doubting Thomas, than confident Peter: I would rather beleeve poor doubting Thomas, than Peter that never doubted.
I would rather believe doubting Thomas, than confident Peter: I would rather believe poor doubting Thomas, than Peter that never doubted.
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Thomas having once doubted, knew how to deal with a poor doubting soul.Thomas having once doubted, knew how to deal with a poor doubting soul.
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Thus, I say, God doth order the want of the Assurance of his Servants, unto their Own, and Others good:
Thus, I say, God does order the want of the Assurance of his Servants, unto their Own, and Others good:
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and therefore no reason, that they should be cast down, and quite discouraged, although they do want Assurance for the present. Thirdly:
and Therefore no reason, that they should be cast down, and quite discouraged, although they do want Assurance for the present. Thirdly:
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If a man, a gracious man, may have comfort;
If a man, a gracious man, may have Comfort;
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yea, and live comfortably, although he do want Assurance, then he hath no reason to be quite discouraged, in case he want it.
yea, and live comfortably, although he do want Assurance, then he hath no reason to be quite discouraged, in case he want it.
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Now, though it may seem a Paradox to you, yet you shall find a Truth in it;
Now, though it may seem a Paradox to you, yet you shall find a Truth in it;
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I say, a man thae hath no Assurance for the present, may have Comfort; yea, he may live comfortably, if things be rightly ordered.
I say, a man thane hath no Assurance for the present, may have Comfort; yea, he may live comfortably, if things be rightly ordered.
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For, He that hath no Assurance, may have Hope, and Hope is comfortable;
For, He that hath no Assurance, may have Hope, and Hope is comfortable;
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He that hath no Assurance, may yet rely upon Jesus Christ, and stay his soul upon Christ;
He that hath no Assurance, may yet rely upon jesus christ, and stay his soul upon christ;
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and in all relyance, there is some comfort.
and in all reliance, there is Some Comfort.
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He that hath no Assurance, may be justified, and being justified by faith, we have peace with God.
He that hath no Assurance, may be justified, and being justified by faith, we have peace with God.
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He that hath no Assurance, may submit unto Gods Commandements; and saith the Psalmist, The entrance into thy Commandements, giveth Light: and so Comfort.
He that hath no Assurance, may submit unto God's commandments; and Says the Psalmist, The Entrance into thy commandments, gives Light: and so Comfort.
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In keeping thy Commandements, there is great reward: and so Comfort. It is a comfortable thing (saith Solomon) to behold the Light: In keeping thy commandments, there is great reward: and so Comfort. It is a comfortable thing (Says Solomon) to behold the Light:
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and in all light, there is some Comfort.
and in all Light, there is Some Comfort.
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Now God is light, and the free Grace and Love of God is light, which a man may behold, that hath no Assurance, You do somtimes take a great deal of Contentment in the reading of a Story;
Now God is Light, and the free Grace and Love of God is Light, which a man may behold, that hath no Assurance, You do sometimes take a great deal of Contentment in the reading of a Story;
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5210
I do not mean a Scripture Story, but in other Books, I say, a man somtimes takes a great deal of contentment in reading of a Story,
I do not mean a Scripture Story, but in other Books, I say, a man sometimes Takes a great deal of contentment in reading of a Story,
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although it doth not concern him; for, saith he, although this Story doth not concern me, yet I take a complacency,
although it does not concern him; for, Says he, although this Story does not concern me, yet I take a complacency,
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and contentment in the reading of it, because here I read of the Valor of such a man;
and contentment in the reading of it, Because Here I read of the Valour of such a man;
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and of the Faithfulness of such a man to his friend; and of the excellent Carriages and Vertues of men.
and of the Faithfulness of such a man to his friend; and of the excellent Carriages and Virtues of men.
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Now (my Beloved) is there no excellency in God himself to content the soul? Is there no Faithfulness in God? Is there no Love and Mercy in God himself? Is not the Lord, the God of all Consolation,
Now (my beloved) is there no excellency in God himself to content the soul? Is there no Faithfulness in God? Is there no Love and Mercy in God himself? Is not the Lord, the God of all Consolation,
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and God of Mercy, without relation to my Condition? Is there not an Ocean of Excellent Love and Grace in God himself? How many sweet Stories of Love and Grace, may you read in this little Book of the Bible? Besides, a man that hath no Assurance,
and God of Mercy, without Relation to my Condition? Is there not an Ocean of Excellent Love and Grace in God himself? How many sweet Stories of Love and Grace, may you read in this little Book of the bible? Beside, a man that hath no Assurance,
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now and then may have some Promise thrown into his Soul, to uphold him with.
now and then may have Some Promise thrown into his Soul, to uphold him with.
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When Elijah was by the Brook, and could not enjoy the ordinary meat of the Land, a Raven brought him meat:
When Elijah was by the Brook, and could not enjoy the ordinary meat of the Land, a Raven brought him meat:
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And when ever was any godly man in such a condition, but he had one Raven or other to bring him Comfort? Somtimes a Temptation is a Raven, God makes it so;
And when ever was any godly man in such a condition, but he had one Raven or other to bring him Comfort? Sometimes a Temptation is a Raven, God makes it so;
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somtimes a Desertion is a Raven; somtimes Affliction; somtimes a Particular Word and Promise is thrown into his soul;
sometimes a Desertion is a Raven; sometimes Affliction; sometimes a Particular Word and Promise is thrown into his soul;
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and is there no comfort there? I say, though a man do want Assurance for the present, he may live comfortably.
and is there no Comfort there? I say, though a man do want Assurance for the present, he may live comfortably.
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Surely therefore, a Godly man hath no reason for his discouragement, although for the present he doth want Assurance.
Surely Therefore, a Godly man hath no reason for his discouragement, although for the present he does want Assurance.
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But I do not only want this setled Assurance of Gods Love, and so the ordinary food of the Land; But I do not only want this settled Assurance of God's Love, and so the ordinary food of the Land;
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but I have no Raven to bring me any Comfort:
but I have no Raven to bring me any Comfort:
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I mean, I have no Promise, no particular Word, to bring in Comfort unto my soul,
I mean, I have no Promise, no particular Word, to bring in Comfort unto my soul,
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and to uphold me in my dark condition:
and to uphold me in my dark condition:
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th••gh I do want a setled Assurance, yet if I had a particular Word, and Promise, to uphold my soul,
th••gh I do want a settled Assurance, yet if I had a particular Word, and Promise, to uphold my soul,
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until I had this Assurance, I should not be discouraged;
until I had this Assurance, I should not be discouraged;
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but I want this setled Assurance, and I have no particular Word or Promise to uphold my soul with, until it come;
but I want this settled Assurance, and I have no particular Word or Promise to uphold my soul with, until it come;
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and therefore I am thus discouraged, have I not reason now? and Therefore I am thus discouraged, have I not reason now?
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I Answer, No. For (Christian) what particular Word or Promise would'st thou have? Have ye not the whol Gospel before you, a bag of Golden Promises? A Father hath two Children;
I Answer, No. For (Christian) what particular Word or Promise Wouldst thou have? Have you not the Whole Gospel before you, a bag of Golden Promises? A Father hath two Children;
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and he comes unto one, and gives unto that Child a piece of Gold, there Child, saith he, supply thy want with that;
and he comes unto one, and gives unto that Child a piece of Gold, there Child, Says he, supply thy want with that;
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but unto the other Child, he saith, here Child, I know thou are in want, and there are Bags of Silver and Gold in my Study;
but unto the other Child, he Says, Here Child, I know thou Are in want, and there Are Bags of Silver and Gold in my Study;
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take the Key of my Study, and go in, and take what thou wilt:
take the Key of my Study, and go in, and take what thou wilt:
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Is not this latter in as good a condition as the former, or rather better? Thus it is with the Saints, the Lord is pleased to give now and then, a particular Word to some of his Children;
Is not this latter in as good a condition as the former, or rather better? Thus it is with the Saints, the Lord is pleased to give now and then, a particular Word to Some of his Children;
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but unto others, he saith rather, Here, take the Key of Faith (for Faith is the Key,
but unto Others, he Says rather, Here, take the Key of Faith (for Faith is the Key,
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and hath a power to unlock all the Promises) I give thee Faith, and by this Faith, I give thee a power to go into all my Promises:
and hath a power to unlock all the Promises) I give thee Faith, and by this Faith, I give thee a power to go into all my Promises:
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Is not this latter, in as good a Condition as the other? Thus it is, I say, with all the Servants of God, Having therefore these Promises, saith the Apostle, &c. 2. Cor. 7.1. Secondly:
Is not this latter, in as good a Condition as the other? Thus it is, I say, with all the Servants of God, Having Therefore these Promises, Says the Apostle, etc. 2. Cor. 7.1. Secondly:
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If the Promise of Grace do belong to you, then you cannot say, I have no Word, no Promise to uphold me with:
If the Promise of Grace do belong to you, then you cannot say, I have no Word, no Promise to uphold me with:
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Now, that the Promise of Grace doth belong to you, is cleared thus: 1. Your very resting on the Promise, makes it to belong to you;
Now, that the Promise of Grace does belong to you, is cleared thus: 1. Your very resting on the Promise, makes it to belong to you;
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and it becomes yours, by your resting on it:
and it becomes yours, by your resting on it:
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but you do or have rested on the Promise. 2. If the Command doth belong to you,
but you do or have rested on the Promise. 2. If the Command does belong to you,
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then why not the Promise? Doth not the Word of Commandement belong to you, viz. Thou shalt not kill, Thou shalt not steal, Thou shalt not commit adultery? Doth this word of Command belong to you? Yea surely,
then why not the Promise? Does not the Word of Commandment belong to you, viz. Thou shalt not kill, Thou shalt not steal, Thou shalt not commit adultery? Does this word of Command belong to you? Yea surely,
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for the Command saith, Thou, and Thou, and Thou shalt not, &c. and that word Thou, doth include Me; the word of Promise hath its Thou, and Thee, and Thy also.
for the Command Says, Thou, and Thou, and Thou shalt not, etc. and that word Thou, does include Me; the word of Promise hath its Thou, and Thee, and Thy also.
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Psal. 37. Trust in the Lord, and do good, so shalt Thou dwell in the Land, and verily Thou shalt be fed, ver. 3. Delight Thy self in the Lord, and he shall give Thee the desire of Thy heart, ver. 5. And if you put your self within the compass of the Commandements, Thou, God will put you within the compass of the Promises, Thou. 3. If you may,Psalm 37. Trust in the Lord, and do good, so shalt Thou dwell in the Land, and verily Thou shalt be fed, ver. 3. Delight Thy self in the Lord, and he shall give Thee the desire of Thy heart, ver. 5. And if you put your self within the compass of the commandments, Thou, God will put you within the compass of the Promises, Thou. 3. If you may,
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and it be your Duty, to rest on the Promise, then it belongs to you:
and it be your Duty, to rest on the Promise, then it belongs to you:
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now, you may rest on the Promise of Grace, and Holiness, for Sanctification, and it is your Duty so to do;
now, you may rest on the Promise of Grace, and Holiness, for Sanctification, and it is your Duty so to do;
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else it were no sin not to rest on the Promise: but unbelief, and not resting on the Promise, is a sin:
Else it were no since not to rest on the Promise: but unbelief, and not resting on the Promise, is a since:
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only ye must know, that there is a great difference, between the Promise of Consolation, and the Promise of Sanctification;
only you must know, that there is a great difference, between the Promise of Consolation, and the Promise of Sanctification;
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to apply the Promise of Comfort, without endeavor after Holiness, is presumption:
to apply the Promise of Comfort, without endeavour After Holiness, is presumption:
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but to apply the Promise of Sanctification, that I may be more holy, is no presumption, but my Duty;
but to apply the Promise of Sanctification, that I may be more holy, is no presumption, but my Duty;
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and if it be your Duty to apply, and rest on this Promise, then it belongs to you.
and if it be your Duty to apply, and rest on this Promise, then it belongs to you.
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O! but yet, When I go unto the Word, or the Scripture, I find, that Gods Promise still runs upon some Condition; OH! but yet, When I go unto the Word, or the Scripture, I find, that God's Promise still runs upon Some Condition;
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and I cannot perform that Condition, I do not find that condition in my self:
and I cannot perform that Condition, I do not find that condition in my self:
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and therefore I fear, that I may not go unto these Promises, and that I have no right to them. and Therefore I Fear, that I may not go unto these Promises, and that I have no right to them.
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But what if a good, and gracious man, may apply a Conditional Promise, although he hath not performed the Condition? Pray look into Nehemiah, chap. 1,
But what if a good, and gracious man, may apply a Conditional Promise, although he hath not performed the Condition? Pray look into Nehemiah, chap. 1,
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and there you will find, That the Jews being in Captivity, Nehemiah goes unto God in prayer,
and there you will find, That the jews being in Captivity, Nehemiah Goes unto God in prayer,
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and doth press the Promise which God had made unto the Jews by his Servant Moses; verse 8. Remember, I beseech thee, thy Word that thou commandedst thy Servant Moses, saying, If ye transgress, I wil scatter ye abroad among the Nations:
and does press the Promise which God had made unto the jews by his Servant Moses; verse 8. remember, I beseech thee, thy Word that thou commandedst thy Servant Moses, saying, If you transgress, I will scatter you abroad among the nations:
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but if ye turn unto me, and keep my Commandements, and do them;
but if you turn unto me, and keep my commandments, and do them;
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though there were of you cast unto the utmost part of the Earth, yet will I gather them from thence,
though there were of you cast unto the utmost part of the Earth, yet will I gather them from thence,
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and I will bring them unto the place that I have chosen to set my Name there.
and I will bring them unto the place that I have chosen to Set my Name there.
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Now these are thy Servants, and thy People, whom thou hast redeemed by thy great Power. Now these Are thy Servants, and thy People, whom thou hast redeemed by thy great Power.
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The Jews in Babylon were scattered according to the Word; but alas!
The jews in Babylon were scattered according to the Word; but alas!
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they did not return unto the Lord, and leave their sins, according to the Condition of the Promise;
they did not return unto the Lord, and leave their Sins, according to the Condition of the Promise;
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yet notwithstanding, Nehemiah goes unto the Lord, and presseth this Ptomise, and the Lord heard him,
yet notwithstanding, Nehemiah Goes unto the Lord, and Presseth this Promise, and the Lord herd him,
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and he had acceptance, as ye find in the following Chapter. Secondly: What if the Condition of one Promise, be the thing promised in another Promise;
and he had acceptance, as you find in the following Chapter. Secondly: What if the Condition of one Promise, be the thing promised in Another Promise;
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will ye then fear, that the Promise doth not belong to you, because you have not performed the Condition of the Promise? Now so it is, that the condition of one, is the thing promised in another Promise. For Example:
will you then Fear, that the Promise does not belong to you, Because you have not performed the Condition of the Promise? Now so it is, that the condition of one, is the thing promised in Another Promise. For Exampl:
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In one Promise, Repentance is the Condition of the Promise, 2 Chron. 6.37, 38. Joel, 2.15, 16, 17, 18, 19. But in another Promise, Repentance is the thing promised, Ezek. 36.26. I will take away the heart of stone, and give you an heart of flesh.
In one Promise, Repentance is the Condition of the Promise, 2 Chronicles 6.37, 38. Joel, 2.15, 16, 17, 18, 19. But in Another Promise, Repentance is the thing promised, Ezekiel 36.26. I will take away the heart of stone, and give you an heart of Flesh.
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In one Promise, Faith, and coming to Christ is the Condition; Come unto me all ye that are weary, &.
In one Promise, Faith, and coming to christ is the Condition; Come unto me all you that Are weary, &.
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and I will give you rest, Matth. 11.28. But in another Promise, it is the thing promised; John 6.37. All that the Father giveth me, shall come unto me. and I will give you rest, Matthew 11.28. But in Another Promise, it is the thing promised; John 6.37. All that the Father gives me, shall come unto me.
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In one Promise, Obedience is the Condition of it; Esai. 1.19. If ye consent and obey, ye shall eat the good of the Land:
In one Promise, obedience is the Condition of it; Isaiah. 1.19. If you consent and obey, you shall eat the good of the Land:
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In another Promise, it is the thing promised;
In Another Promise, it is the thing promised;
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Ezek. 36. I will put my Spirit into you, and cause ye to walk in my waies. Ezekiel 36. I will put my Spirit into you, and cause you to walk in my ways.
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In one Promise, Perseverance is the Condition; Matth. 24. He that continueth to the end, shall be saved:
In one Promise, Perseverance is the Condition; Matthew 24. He that Continueth to the end, shall be saved:
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But in another Promise, it is the thing promised; Psal. 1. His Leaf shall not wither:
But in Another Promise, it is the thing promised; Psalm 1. His Leaf shall not wither:
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Ezek. 36. I will put my fear into your hearts, and ye shall not depart from me.
Ezekiel 36. I will put my Fear into your hearts, and you shall not depart from me.
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In one Scripture of the old Testament, the coming of the deliverer is promised to the Jews, upon condition that they turn from ungodliness, Esai. 59.20. The Redeemer shall come out of Zion, and unto them that turn from ungodliness in Jacob. But in another Scripture in the New Testament, turning Jacob from ungodliness is the thing promised; Rom. 11.26.
In one Scripture of the old Testament, the coming of the deliverer is promised to the jews, upon condition that they turn from ungodliness, Isaiah. 59.20. The Redeemer shall come out of Zion, and unto them that turn from ungodliness in Jacob. But in Another Scripture in the New Testament, turning Jacob from ungodliness is the thing promised; Rom. 11.26.
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There shall come out of Zion, the Deliverer, and turn ungodliness from Jacob. Now if the Condition in one Promise, be the thing promised, in another Promise, will ye fear that the Promise doth not belong to you,There shall come out of Zion, the Deliverer, and turn ungodliness from Jacob. Now if the Condition in one Promise, be the thing promised, in Another Promise, will you Fear that the Promise does not belong to you,
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because ye have not performed the Condition? Thirdly: And again;
Because you have not performed the Condition? Thirdly: And again;
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What if the Condition of the Promise be performed for you, better than you could perform it? In the beginning, the Lord made a Covenant with man, a Covenant of Works; Do this, and live:
What if the Condition of the Promise be performed for you, better than you could perform it? In the beginning, the Lord made a Covenant with man, a Covenant of Works; Do this, and live:
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and Adam, the first man, stood as a common person for us all, to perform the Condition of Doing: and if Adam had performed the Condition, we all had performed the condition.
and Adam, the First man, stood as a Common person for us all, to perform the Condition of Doing: and if Adam had performed the Condition, we all had performed the condition.
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Now, the Lord makes a new Covenant of Grace with man, and the Lord Jesus Christ is a Second Adam, and he stands as a Common Person,
Now, the Lord makes a new Covenant of Grace with man, and the Lord jesus christ is a Second Adam, and he Stands as a Common Person,
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and if he perform the Condition, then all his Seed do perform the Condition. Now the Lord Jesus Christ hath performed the Condition for all his Seed:
and if he perform the Condition, then all his Seed do perform the Condition. Now the Lord jesus christ hath performed the Condition for all his Seed:
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although the first Adam did not perform the Condition for his Seed, yet the Second Adam hath performed the Condition of the Promise,
although the First Adam did not perform the Condition for his Seed, yet the Second Adam hath performed the Condition of the Promise,
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and of the Covenant, for his Seed to the full.
and of the Covenant, for his Seed to the full.
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Now if all these Three things be true, namely, That a man may go to the Promise, the Conditional Promise with acceptance,
Now if all these Three things be true, namely, That a man may go to the Promise, the Conditional Promise with acceptance,
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although he hath not performed the Condition; That the Condition of one Promise, is the thing promised, in another Promise;
although he hath not performed the Condition; That the Condition of one Promise, is the thing promised, in Another Promise;
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That the Lord Jesus Christ, hath performed the Condition of the Promise for you, better than you can perform it:
That the Lord jesus christ, hath performed the Condition of the Promise for you, better than you can perform it:
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Have ye then, any reason to be discouraged, and to keep off from the Promise,
Have you then, any reason to be discouraged, and to keep off from the Promise,
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because you have not performed the Condition? But so it is, That a Child of God may go to a Conditional Promise with acceptance,
Because you have not performed the Condition? But so it is, That a Child of God may go to a Conditional Promise with acceptance,
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although he hath not performed the Condition; And the Condition of one Promise, is the thing promised in another;
although he hath not performed the Condition; And the Condition of one Promise, is the thing promised in Another;
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And the Lord Jesus, our Second Adam, hath performed the Condition of all the Promises, for all his Seed:
And the Lord jesus, our Second Adam, hath performed the Condition of all the Promises, for all his Seed:
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Surely therefore, you have no reason to be discouraged in this respect. But this is not my case;
Surely Therefore, you have no reason to be discouraged in this respect. But this is not my case;
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For, I do not only want Assurance of Gods Love, and have no particular Promise; but instead of the Promise, I have a Threatening set upon my soul:
For, I do not only want Assurance of God's Love, and have no particular Promise; but instead of the Promise, I have a Threatening Set upon my soul:
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O! the bitter words of the Threatening, have soaked into my heart.
OH! the bitter words of the Threatening, have soaked into my heart.
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Time was heretofore ind•ed, that I had a Promise, I could say, I had a Promise, and I rejoyced in it; but now, I have lost my Promise, and instead of the Promise, a Threatening is come: O! I see!
Time was heretofore ind•ed, that I had a Promise, I could say, I had a Promise, and I rejoiced in it; but now, I have lost my Promise, and instead of the Promise, a Threatening is come: OH! I see!
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the smart, and the anger of the Threatening; and have I not just cause and reason to be discouraged now? No: For, First:the smart, and the anger of the Threatening; and have I not just cause and reason to be discouraged now? No: For, First:
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If you be drawn to Christ, is it material, whether it be done with a Cord of Flax,
If you be drawn to christ, is it material, whither it be done with a Cord of Flax,
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or with a Cord of Silk? God hath two Arms, whereby he draws us unto himself;
or with a Cord of Silk? God hath two Arms, whereby he draws us unto himself;
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The Arm of his Love, and the Arm of his Anger, and Justice: The Arm of his Love, is put forth in the Promise;
The Arm of his Love, and the Arm of his Anger, and justice: The Arm of his Love, is put forth in the Promise;
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the Arm of his Anger and Justice, is put forth in his Threatening: And with both these, he doth lift up the fallen sinner.
the Arm of his Anger and justice, is put forth in his Threatening: And with both these, he does lift up the fallen sinner.
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What if God lift you up with his left Arm, so you be lifted up? Somtimes he lifts up with the Arm of his Threatening, that he may carry us in the Arm of his Promise;
What if God lift you up with his left Arm, so you be lifted up? Sometimes he lifts up with the Arm of his Threatening, that he may carry us in the Arm of his Promise;
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for as the Law was a School-Master to bring to Christ, so the Threatening, is a School-Master to bring us unto the Promise:
for as the Law was a School-Master to bring to christ, so the Threatening, is a School-Master to bring us unto the Promise:
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Is the Threatening therefore come? then is the Promise a coming; for the Threatening is given forth in order to that. Secondly:
Is the Threatening Therefore come? then is the Promise a coming; for the Threatening is given forth in order to that. Secondly:
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And if this which you complain of, may be the condition of the Saints, then you have no reason to be discouraged.
And if this which you complain of, may be the condition of the Saints, then you have no reason to be discouraged.
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Now, for the loss of the Promise, you know how it was with Joshua: The Lord gave Joshua a gracious Promise;
Now, for the loss of the Promise, you know how it was with joshua: The Lord gave joshua a gracious Promise;
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I will never leave thee, nor forsake thee: I will never leave thee, nor forsake thee:
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Be strong, be not dismayed, be not afraid, be of good courage, for, I will not leave thee, nor forsake thee. Be strong, be not dismayed, be not afraid, be of good courage, for, I will not leave thee, nor forsake thee.
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Josh. 1. But the Children of Israel were a little discomfited by the men of Ai, and see how Joshua lost the sight of the Promise;
Josh. 1. But the Children of Israel were a little discomfited by the men of Ai, and see how joshua lost the sighed of the Promise;
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in Josh. chap. 7. vers. 6, 7. Joshua rent his Cloathes, and fell to the Earth upon his face,
in Josh. chap. 7. vers. 6, 7. joshua rend his Clothes, and fell to the Earth upon his face,
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before the Ark of the Lord, he and the Elders of Israel, and put dust upon their heads,
before the Ark of the Lord, he and the Elders of Israel, and put dust upon their Heads,
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And therefore (saith the Apostle) the Promise shall not be disanulled, although the Law came after the Promise.
And Therefore (Says the Apostle) the Promise shall not be Disannulled, although the Law Come After the Promise.
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But if the Promise that the Lord gave to Abraham, was not disanulled by the Law, that came four hundred and thirty years after;
But if the Promise that the Lord gave to Abraham, was not Disannulled by the Law, that Come four hundred and thirty Years After;
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and said, Alas, O Lord God, wherefore hast thou at all brought this People over Jordan, to deliver us into the hands of the Amorites, to destroy us? Would to God we had been content to dwell on the other side Jordan. O! what Unbelief is here! what discouragement is here!and said, Alas, Oh Lord God, Wherefore hast thou At all brought this People over Jordan, to deliver us into the hands of the amorites, to destroy us? Would to God we had been content to dwell on the other side Jordan. OH! what Unbelief is Here! what discouragement is Here!
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how had he lost the Promise!
how had he lost the Promise!
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O! Lord, saith he, what shall I say, when Israel turns their backs before their Enemies!
OH! Lord, Says he, what shall I say, when Israel turns their backs before their Enemies!
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and O! what shall we say, when Joshua turned his back upon the Promise!
and OH! what shall we say, when joshua turned his back upon the Promise!
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But so it was with Joshua here, he had lost the sight of the Promise which once he had. And as for the Threatening;
But so it was with joshua Here, he had lost the sighed of the Promise which once he had. And as for the Threatening;
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you know how it was with David: having sinned greatly in the matter of Ʋriah, the Lord threatens him, That the Sword should never depart from his House:
you know how it was with David: having sinned greatly in the matter of Ʋriah, the Lord threatens him, That the Sword should never depart from his House:
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And the Threatening did take hold upon him, and David was under the stroak of the Threatening:
And the Threatening did take hold upon him, and David was under the stroke of the Threatening:
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But was not Joshua Godly? and was not David Godly? So then, a Godly man may possibly lose the sight of the Promise,
But was not joshua Godly? and was not David Godly? So then, a Godly man may possibly loose the sighed of the Promise,
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and have a Threatening set on his soul too. But Thirdly:
and have a Threatening Set on his soul too. But Thirdly:
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If a Promise given out by the Lord, shal never be reversed, and a Threatening may be repealed;
If a Promise given out by the Lord, shall never be reversed, and a Threatening may be repealed;
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then you have no cause to fear in this respect. Now, a Threatening is therefore given, that it may not be fulfilled.
then you have no cause to Fear in this respect. Now, a Threatening is Therefore given, that it may not be fulfilled.
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Joshuah knew this so well, that he professeth to the Lord, That therefore he fled to Tarshish, because, saith he, O Lord, I knew that thou art a merciful God. Joshua knew this so well, that he Professes to the Lord, That Therefore he fled to Tarshish, Because, Says he, Oh Lord, I knew that thou art a merciful God.
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As if he should say, I knew, O Lord, thou art so merciful a God, that though thou hast threatened Nineveh, yet thou wilt reverse thy Threatening.
As if he should say, I knew, Oh Lord, thou art so merciful a God, that though thou hast threatened Nineveh, yet thou wilt reverse thy Threatening.
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But a Promise once given unto a soul, shal never be reversed or repealed.
But a Promise once given unto a soul, shall never be reversed or repealed.
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It may rise up to an Oath (as somtimes it doth) for, when God gives a Promise to a soul,
It may rise up to an Oath (as sometimes it does) for, when God gives a Promise to a soul,
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and opposition ariseth, if then God gives out the same Promise again, it amounts to an Oath;
and opposition arises, if then God gives out the same Promise again, it amounts to an Oath;
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As I live ▪ saith the Lord, I will never reverse this Promise that I have made to thee.As I live ▪ Says the Lord, I will never reverse this Promise that I have made to thee.
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But a Promise once given, shal never be reversed, or re•ealed: Gal. 3. you have the case that is now before you:
But a Promise once given, shall never be reversed, or re•ealed: Gal. 3. you have the case that is now before you:
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Saith Paul, at verse 15. I speak after the manner of men; though it be but a mans Covenant, yet if it be confirmed, no man disanulleth, or addeth thereunto.
Says Paul, At verse 15. I speak After the manner of men; though it be but a men Covenant, yet if it be confirmed, no man disannulleth, or adds thereunto.
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Now to Abraham, and his Seed, were the Promises made. Now to Abraham, and his Seed, were the Promises made.
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verse 17. Wherefore then serves the Law? Verse 19, he tels you, It was added because of transgression.
verse 17. Wherefore then serves the Law? Verse 19, he tells you, It was added Because of Transgression.
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So now say you, If that the Promise that God hath given heretofore, be not disanulled,
So now say you, If that the Promise that God hath given heretofore, be not Disannulled,
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and made void, by the Threatening that follows after, wherefore then was the Law, or the Threatening given unto my soul? It was added because of transgression:
and made void, by the Threatening that follows After, Wherefore then was the Law, or the Threatening given unto my soul? It was added Because of Transgression:
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God had some transgression of yours to discover unto you, that you did not think of,
God had Some Transgression of yours to discover unto you, that you did not think of,
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and therefore the Threatening, and the Law came after. But the Promise is quite out of sight, and I have lost it.
and Therefore the Threatening, and the Law Come After. But the Promise is quite out of sighed, and I have lost it.
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And did not the Jews also lose the sight of the Promise which was given to Abraham? When the Lord gave the Law,
And did not the jews also loose the sighed of the Promise which was given to Abraham? When the Lord gave the Law,
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and they stood quaking and trembling before Mount Sinai, did not they then lose the sight of the Promise that was given to Abraham? So say I,
and they stood quaking and trembling before Mount Sinai, did not they then loose the sighed of the Promise that was given to Abraham? So say I,
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although thou hast lost the sight of the Promise that once thou hadst, and a threatening be come in the room of it, the Promise that was once given thee (it may be four hundred and thirty daies ago,
although thou hast lost the sighed of the Promise that once thou Hadst, and a threatening be come in the room of it, the Promise that was once given thee (it may be four hundred and thirty days ago,
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or many years ago) shal never be disanulled, or reversed: And the reason is this;
or many Years ago) shall never be Disannulled, or reversed: And the reason is this;
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Because God doth not repent in the matter of the Gospel.
Because God does not Repent in the matter of the Gospel.
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Ye read in Scripture, that God is said somtimes to repent, It repented the Lord that he made man;
You read in Scripture, that God is said sometimes to Repent, It repented the Lord that he made man;
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somtimes it is said, that the Lord doth not repent, I am not a man that I should repent: How are these two reconciled, God doth repent,
sometimes it is said, that the Lord does not Repent, I am not a man that I should Repent: How Are these two reconciled, God does Repent,
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and God doth not repent? Thus to our present Purpose:
and God does not Repent? Thus to our present Purpose:
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God repents as to the matter of the Threatening, but God never repents as to the matter of the Promise:
God repents as to the matter of the Threatening, but God never repents as to the matter of the Promise:
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God repents as to the matter of the Threatening, and therefore saith the Lord to Jeremiah, I am weary of my repenting;
God repents as to the matter of the Threatening, and Therefore Says the Lord to Jeremiah, I am weary of my repenting;
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I have threatened, and threatened, and I am weary of threatening. Here God repented as to the matter of the threatening;
I have threatened, and threatened, and I am weary of threatening. Here God repented as to the matter of the threatening;
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but God never repents as to the matter of the Promise.
but God never repents as to the matter of the Promise.
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And therefore, saith the Apostle, in Rom. 11. The Gifts and Calling of God, are without Repentance.
And Therefore, Says the Apostle, in Rom. 11. The Gifts and Calling of God, Are without Repentance.
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And the Promise is a great Gift. So then, as to the matter of the Promise, God doth never repent.
And the Promise is a great Gift. So then, as to the matter of the Promise, God does never Repent.
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Wherefore, poor soul, hast thou a Promise given thee, may be five years ago, may be ten years ago, may be twenty years ago,
Wherefore, poor soul, hast thou a Promise given thee, may be five Years ago, may be ten Years ago, may be twenty Years ago,
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or from the spirit of Satan: if from the spirit of Satan, then he is a lyer, not to be beleeved;
or from the Spirit of Satan: if from the Spirit of Satan, then he is a liar, not to be believed;
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and hast thou lost the sight of this Promise? and instead of the Promise, is there a Threatening come upon thy soul, that makes thy heart quake and tremble? I here tell thee from the Lord, the Promise that was once given unto thee,
and hast thou lost the sighed of this Promise? and instead of the Promise, is there a Threatening come upon thy soul, that makes thy heart quake and tremble? I Here tell thee from the Lord, the Promise that was once given unto thee,
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though now thou hast lost the sight of it, shall never be repealed, or recalled. O! what matter of incouragement is here!
though now thou hast lost the sighed of it, shall never be repealed, or Recalled. OH! what matter of encouragement is Here!
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is here matter of discouragements? nay rather, here is matter of great incouragement. O! but yet this is not my case;
is Here matter of discouragements? nay rather, Here is matter of great encouragement. OH! but yet this is not my case;
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I do not only want Assurance of Gods love; but I have Assurance of Gods displeasure:
I do not only want Assurance of God's love; but I have Assurance of God's displeasure:
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I do not only want Assurance of my Salvation, but I have Assurance of my damnation:
I do not only want Assurance of my Salvation, but I have Assurance of my damnation:
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I do not only want the testimony of the spirit, bearing witness with my spirit, that I am the child of God,
I do not only want the testimony of the Spirit, bearing witness with my Spirit, that I am the child of God,
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but I have another testimony within my soul, bea•ing witness to me, that I am a reprobate:
but I have Another testimony within my soul, bea•ing witness to me, that I am a Reprobate:
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and have I not cause to be discouraged? No, not yet; for it may be you look upon the back-side of Gods dispensation:and have I not cause to be discouraged? No, not yet; for it may be you look upon the backside of God's Dispensation:
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if we look upon the face of Gods dispensation we see his love; and good pleasure;
if we look upon the face of God's Dispensation we see his love; and good pleasure;
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but if we look on the backside thereof, we conclude nothing but anger, & displeasure. It may be, it is so with you in this case. But,
but if we look on the backside thereof, we conclude nothing but anger, & displeasure. It may be, it is so with you in this case. But,
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Secondly, If you find no such testimony of reprobation, as you speak of in al the scripture;
Secondly, If you find no such testimony of reprobation, as you speak of in all the scripture;
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then you have no reason to fear, or to be discouraged in this respect;
then you have no reason to Fear, or to be discouraged in this respect;
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now search the scripture, and you shal not find in al the word, any ground for such a testimony of reprobation.
now search the scripture, and you shall not find in all the word, any ground for such a testimony of reprobation.
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We read, indeed, of Francis Spira, notorious for his despair;
We read, indeed, of Francis Spira, notorious for his despair;
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when his friends came to comfort him, having spake comfortable words unto him, That he said why go ye about to comfort me? comfort belongs not to me, for I am a reprobate.
when his Friends Come to Comfort him, having spoke comfortable words unto him, That he said why go you about to Comfort me? Comfort belongs not to me, for I am a Reprobate.
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O! said one of his friends, do not say so, for none are able to say so, yes, said he,
OH! said one of his Friends, do not say so, for none Are able to say so, yes, said he,
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as the elect of God, have a spirit within them, bearing witness, that they are the children of God;
as the elect of God, have a Spirit within them, bearing witness, that they Are the children of God;
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so reprobates have another spirit, bearing witness with their spirits, that they are not the children of God, but the children of Satan;
so Reprobates have Another Spirit, bearing witness with their spirits, that they Are not the children of God, but the children of Satan;
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and such a spirit of reprobation have I.
and such a Spirit of reprobation have I.
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But my beloved, if there be such a spirit, or a testimony of reprobation as this is, either it must be, from the spirit of God,
But my Beloved, if there be such a Spirit, or a testimony of reprobation as this is, either it must be, from the Spirit of God,
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wel then, I say unto thee from the Lord, go in peace, and be of good comfort,
well then, I say unto thee from the Lord, go in peace, and be of good Comfort,
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if it be from the spirit of God, how doth it suit with the word? for the spirit of God, is called the Comforter;
if it be from the Spirit of God, how does it suit with the word? for the Spirit of God, is called the Comforter;
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can such a spirit of reprobation come from the comforter? and if you have such a testimony as this is, either you must have it from the word,
can such a Spirit of reprobation come from the comforter? and if you have such a testimony as this is, either you must have it from the word,
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or from the spirit of God alone, without the word; if from the word, then from the threatening:
or from the Spirit of God alone, without the word; if from the word, then from the threatening:
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for it is not from the promise, nor from the command:
for it is not from the promise, nor from the command:
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if from the threatening, a threatening may be repealed, a threatening, may be reversed, as you have heard,
if from the threatening, a threatening may be repealed, a threatening, may be reversed, as you have herd,
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and if you have it from the spirit of the Lord, how can it be, that the spirit should be called a Comforter? surely therefore,
and if you have it from the Spirit of the Lord, how can it be, that the Spirit should be called a Comforter? surely Therefore,
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if you have such a spirit of reprobation in your bosom, it is from Satan, and he is a Lyer.
if you have such a Spirit of reprobation in your bosom, it is from Satan, and he is a Liar.
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But (my beloved) I wil in this appeal to you, whether do you not think, that there is many a soul now in heaven, that whilst he lived, said, I am sure to go to hell;
But (my Beloved) I will in this appeal to you, whither do you not think, that there is many a soul now in heaven, that while he lived, said, I am sure to go to hell;
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you know that ordinary Story of the woman, that took a glass in her hand,
you know that ordinary Story of the woman, that took a glass in her hand,
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and throwing it on the ground, said, As sure as this Glass breakes, I shal be damned: and the Glass broak not.
and throwing it on the ground, said, As sure as this Glass breaks, I shall be damned: and the Glass broke not.
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Wel then, thy condition is not alone, others of Gods people may be, and have been led in this way of temptation,
Well then, thy condition is not alone, Others of God's people may be, and have been led in this Way of temptation,
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and therefore no reason why thou shouldest be cast down, or discouraged.
and Therefore no reason why thou Shouldst be cast down, or discouraged.
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But yet, this doth not reach my case or condition, For, I do not only want the Assurance of Gods love, and of mine own Salvation; But yet, this does not reach my case or condition, For, I do not only want the Assurance of God's love, and of mine own Salvation;
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but I have wanted Assurance, this two, this four, this six, this eight, this ten years;
but I have wanted Assurance, this two, this four, this six, this eight, this ten Years;
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and I have continued so long, doubting in unbelief, and my heart is so hardened with it, that I am affraid; I shal never be healed or saved:
and I have continued so long, doubting in unbelief, and my heart is so hardened with it, that I am afraid; I shall never be healed or saved:
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O! I have sate under such and such precious Gospel-means, and if ever I should have Assurance of Gods love, I should have had it before this: OH! I have sat under such and such precious Gospel means, and if ever I should have Assurance of God's love, I should have had it before this:
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I have sate under many a comfortable Sermon, and under the Gospel preached many years,
I have sat under many a comfortable Sermon, and under the Gospel preached many Years,
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and yet have no Assurance of my Salvation, surely, if the Lord would ever have bestowed Assurance upon me, I should have had it ere this,
and yet have no Assurance of my Salvation, surely, if the Lord would ever have bestowed Assurance upon me, I should have had it ere this,
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but stil unbeleeving, and stil I do want Assurance, and my heart hardened under unbelief, and therefore I am thus discouraged, have I not cause and reason now? but still unbelieving, and still I do want Assurance, and my heart hardened under unbelief, and Therefore I am thus discouraged, have I not cause and reason now?
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No, not yet, For our evidence for heaven, is in Gods keeping, our comforts as wel as our Graces,
No, not yet, For our evidence for heaven, is in God's keeping, our comforts as well as our Graces,
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and our evidence for heaven, as wel as our heaven and Salvation, and he wil bring it forth when we have most need, in a due time, though not in our time.
and our evidence for heaven, as well as our heaven and Salvation, and he will bring it forth when we have most need, in a due time, though not in our time.
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And if, you look into Isa. 46. you shal see, what a Gracious promise the Lord makes unto hard-hearted sinners,
And if, you look into Isaiah 46. you shall see, what a Gracious promise the Lord makes unto hardhearted Sinners,
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An invitation and promis together, vers. 12. and 13. hearken unto me, ye stout-hearted, that are far from righteousness I bring near my rightousness, it shal not be far off ▪ and my Salvation, it shal not tarry, O! but, I have no r•ghteousness, to lay my assurance upon,
an invitation and promise together, vers. 12. and 13. harken unto me, you stouthearted, that Are Far from righteousness I bring near my righteousness, it shall not be Far off ▪ and my Salvation, it shall not tarry, OH! but, I have no r•ghteousness, to lay my assurance upon,
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wel, yet saith the Lord, never speak of thy righteousness, man, I wil bring near my righteousness.
well, yet Says the Lord, never speak of thy righteousness, man, I will bring near my righteousness.
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O! but, my heart is dead, and hard & stout.
OH! but, my heart is dead, and hard & stout.
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Then hearken unto me ye stout-hearted, •aith God, O! but, I am far off from righteou•ness.Then harken unto me you stouthearted, •aith God, OH! but, I am Far off from righteou•ness.
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Be it so, yet hearken to me ye stout-hearted that are far from righteousness, I wil b•ing near my righteousness, it shal not be far off,
Be it so, yet harken to me you stouthearted that Are Far from righteousness, I will b•ing near my righteousness, it shall not be Far off,
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and my Salvation shal not tarry. and my Salvation shall not tarry.
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But that you may have more ful satisfaction in this, I shal desire you to consider Three or Four Propositions.
But that you may have more full satisfaction in this, I shall desire you to Consider Three or Four Propositions.
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First, Though it be possible for a man to attain to ful Assurance of Gods love, ye• he may have saving Faith, that hath no Assurance. Faith and Assurance differ:
First, Though it be possible for a man to attain to full Assurance of God's love, ye• he may have Saving Faith, that hath no Assurance. Faith and Assurance differ:
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and therefore s•ith the Apostle, draw near with ful Assurance of Faith, Assur•nce of Faith comforts,
and Therefore s•ith the Apostle, draw near with full Assurance of Faith, Assur•nce of Faith comforts,
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but the •eliance of faith saves.
but the •eliance of faith saves.
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It is po•••ble, that a man or woman may have such an Assurance, as that they never doubted of Gods love;
It is po•••ble, that a man or woman may have such an Assurance, as that they never doubted of God's love;
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but ordinarily, a man never had assurance of his Salvation, that never doubted of his Salvation. but ordinarily, a man never had assurance of his Salvation, that never doubted of his Salvation.
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The first step to Salvation, is to see that there is no Salvation, we must go to heaven, by hell gates,
The First step to Salvation, is to see that there is no Salvation, we must go to heaven, by hell gates,
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and he that is not troubled sometimes with Satan, is possessed by him.
and he that is not troubled sometime with Satan, is possessed by him.
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I say, ordinarily, a man never had Assurance of his Salvation, that never doubted of his Salvation;
I say, ordinarily, a man never had Assurance of his Salvation, that never doubted of his Salvation;
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a man may have true saving faith, that yet hath no Assurance of his Salvation. This is the first.
a man may have true Saving faith, that yet hath no Assurance of his Salvation. This is the First.
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Secondly, As a man may have true saving faith, and yet no Assurance;
Secondly, As a man may have true Saving faith, and yet no Assurance;
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so a man may have strong Faith and Assurance, yet many doubts, fears, and mistrustings may be left in his soul.
so a man may have strong Faith and Assurance, yet many doubts, fears, and mistrustings may be left in his soul.
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It is observed to my hand, that of al the Churches, the Church of the Thessalonians, are most commended for their faith,
It is observed to my hand, that of all the Churches, the Church of the Thessalonians, Are most commended for their faith,
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and their Graces, So that they were examples to al that believed. 1 Thes. 1.7. yet in Chap. 3. vers. 10. The Apostle saith, There was something lacking in their faith.
and their Graces, So that they were Examples to all that believed. 1 Thebes 1.7. yet in Chap. 3. vers. 10. The Apostle Says, There was something lacking in their faith.
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Night and day praying exceedingly, that we might see your face, and might perfect that which is •acking in your faith. Night and day praying exceedingly, that we might see your face, and might perfect that which is •acking in your faith.
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Something was lacking in their faith, yet they were examples of faith unto al the Churches.
Something was lacking in their faith, yet they were Examples of faith unto all the Churches.
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Thirdly, As a man may have strong faith with Assurance, and yet some doubts, and fears may be left in the soul stil;
Thirdly, As a man may have strong faith with Assurance, and yet Some doubts, and fears may be left in the soul still;
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so a man may have strong faith, and Assurance, yet for a long time, may be deprived of the feeling of it.
so a man may have strong faith, and Assurance, yet for a long time, may be deprived of the feeling of it.
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And therfore whereas the spouse in the Canticles in one place, saith, I am my beloveds, and my beloved is mine:
And Therefore whereas the spouse in the Canticles in one place, Says, I am my beloveds, and my Beloved is mine:
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in another place, she saith, I sought him whom my soul loveth, and I found him not: I opened to my beloved, and he was gone, and my heart failed;
in Another place, she Says, I sought him whom my soul loves, and I found him not: I opened to my Beloved, and he was gone, and my heart failed;
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I called and he answered not.
I called and he answered not.
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5423
Fourthly, As a man may have strong faith, and yet for a great time, may be deprived of the feeling of it;
Fourthly, As a man may have strong faith, and yet for a great time, may be deprived of the feeling of it;
ord, c-acp dt n1 vmb vhi j n1, cc av p-acp dt j n1, vmb vbi vvn pp-f dt n-vvg pp-f pn31;
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so it is possible, a man may be a Godly, Gracious man, yet may continue, and go on doubting for a long time, yea possibly, he may dye doubting also.
so it is possible, a man may be a Godly, Gracious man, yet may continue, and go on doubting for a long time, yea possibly, he may die doubting also.
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5425
The Godly and the wicked, are contrary:
The Godly and the wicked, Are contrary:
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5426
now for the wicked, you, shal find, that a wicked man, may think his condition good,
now for the wicked, you, shall find, that a wicked man, may think his condition good,
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yet it may be very naught:
yet it may be very nought:
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5428
he may have hope, and perswasion, that he shal goe to heaven, and he may die in these perswasions,
he may have hope, and persuasion, that he shall go to heaven, and he may die in these persuasions,
pns31 vmb vhi n1, cc n1, cst pns31 vmb vvi p-acp n1, cc pns31 vmb vvi p-acp d n2,
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5429
yet he may goe to hell.
yet he may go to hell.
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Rev. 3. ye read thus of the Churches of Laodicea, at vers. 16. So then, because thou art luke-warm, Rev. 3. you read thus of the Churches of Laodicea, At vers. 16. So then, Because thou art lukewarm,
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and neither cold nor hot, I wil spew thee out of my mouth, I would thou wert cold or hot vers. 15. These were very wicked;and neither cold nor hight, I will spew thee out of my Mouth, I would thou Wertenberg cold or hight vers. 15. These were very wicked;
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had these people any thoughts of mercy? or did they think their spiritual condition was good? R••d vers. 17. Because thou saiest I am rich, and increased with goods, and have need of nothing:
had these people any thoughts of mercy? or did they think their spiritual condition was good? R••d vers. 17. Because thou Sayest I am rich, and increased with goods, and have need of nothing:
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and knowest not that thou art wretched, and miserable, and poor, & blind and naked. and Knowest not that thou art wretched, and miserable, and poor, & blind and naked.
cc vv2 xx cst pns21 vb2r j, cc j, cc j, cc j cc j.
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So that, I say, a wicked man, may think his condition good, and yet it may be very naught.
So that, I say, a wicked man, may think his condition good, and yet it may be very nought.
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Yea daily experience tels us, besides the Parable of the foolish Virgins, That he may die in these perswasions.
Yea daily experience tells us, beside the Parable of the foolish Virgins, That he may die in these persuasions.
uh j n1 vvz pno12, p-acp dt n1 pp-f dt j n2, cst pns31 vmb vvi p-acp d n2.
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So, on the contrary, a man may think his condition naught, and go fearing and trembling a long while,
So, on the contrary, a man may think his condition nought, and go fearing and trembling a long while,
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yea, even die under these fears, yet his condition may be very good. (Consider it rightly) I know indeed, ordinarily, God doth come in with some comfort or other unto a child of God before he dies;
yea, even die under these fears, yet his condition may be very good. (Consider it rightly) I know indeed, ordinarily, God does come in with Some Comfort or other unto a child of God before he die;
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but I would be loath to say, and you wil be loath to think, that certainly, that man goes to hel, that doubteth of his Salvation,
but I would be loath to say, and you will be loath to think, that Certainly, that man Goes to hell, that doubteth of his Salvation,
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or that dies doubting of his Salvation.
or that die doubting of his Salvation.
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5440
No, possibly a man may doubt, and fear, and doubt long, even die doubting, without a setled assurance of Gods love;
No, possibly a man may doubt, and Fear, and doubt long, even die doubting, without a settled assurance of God's love;
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5441
yet he may go to Heaven, and be saved for ever.
yet he may go to Heaven, and be saved for ever.
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5442
What then, though thou hast stayed long, and hast long wanted Assurance, yet God hath not led thee so far,
What then, though thou hast stayed long, and hast long wanted Assurance, yet God hath not led thee so Far,
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5443
as he hath led some, and thy condition is no other, than that which may befal the dear servants and children of God.
as he hath led Some, and thy condition is no other, than that which may befall the dear Servants and children of God.
c-acp pns31 vhz vvn d, cc po21 n1 vbz dx n-jn, cs d r-crq vmb vvi dt j-jn n2 cc n2 pp-f np1.
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5444
But Thirdly, Though for the present, you do want Assurance of Gods love, and of your own Salvation:
But Thirdly, Though for the present, you do want Assurance of God's love, and of your own Salvation:
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5445
yet if you may conclude by Scripture Arguments, that you shal have it before you die,
yet if you may conclude by Scripture Arguments, that you shall have it before you die,
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5446
then have you no reason to be discouraged:
then have you no reason to be discouraged:
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5447
Now, though this or that particular Christian, in a case not ordinary, do die under a cloud,
Now, though this or that particular Christian, in a case not ordinary, do die under a cloud,
av, cs d cc d j njp, p-acp dt n1 xx j, vdb vvi p-acp dt n1,
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5448
and with much fear, and doubting about his everlasting condition;
and with much Fear, and doubting about his everlasting condition;
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5449
yet there are Arguments in scripture, whereby a man may ordinarily know, and conclude, that he shal have peace and Assurance before he dies. For example,
yet there Are Arguments in scripture, whereby a man may ordinarily know, and conclude, that he shall have peace and Assurance before he die. For Exampl,
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First, He that is content to stay, and go without a mercy, if God wil have it so, shal not want it for ever:
First, He that is content to stay, and go without a mercy, if God will have it so, shall not want it for ever:
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5451
For the Patient abiding of the meek, shal no• be forgotten for ever: For the Patient abiding of the meek, shall no• be forgotten for ever:
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5452
As the way to have affliction continued, is to be discontented under it, so the way to have it removed, is to be contented with it. As the Way to have affliction continued, is to be discontented under it, so the Way to have it removed, is to be contented with it.
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5453
There is a Faith of Expectance, a Faith of Relyance, and the Faith of Assurance.
There is a Faith of Expectance, a Faith of Reliance, and the Faith of Assurance.
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5454
The Faith of Expectance, wil rise up into a Faith of Reliance, and the Faith of Reliance, to the Faith of Assurance, there is seldom a may-be Faith,
The Faith of Expectance, will rise up into a Faith of Reliance, and the Faith of Reliance, to the Faith of Assurance, there is seldom a maybe Faith,
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5455
but hath a shal-be, and it is at the bottom, if God would make it float. Secondly.
but hath a shall, and it is At the bottom, if God would make it float. Secondly.
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5456
If the Lord hath wrought wonders for thy soul, when thou wert in the wilderness, and in a desert;
If the Lord hath wrought wonders for thy soul, when thou Wertenberg in the Wilderness, and in a desert;
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then certainly, he wil bring thee into the land of rest.
then Certainly, he will bring thee into the land of rest.
av av-j, pns31 vmb vvi pno21 p-acp dt n1 pp-f n1.
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5458
So he dealt by David, so he dealt by Israel, so he wil deal by thee. Thirdly:
So he dealt by David, so he dealt by Israel, so he will deal by thee. Thirdly:
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5526
It may be, there are some Passengers in the Vessel, or Ship, and they say,
It may be, there Are Some Passengers in the Vessel, or Ship, and they say,
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for ye know what the Psalmist saith, The Losd wil give Grace and Glory: and no good thing wil he withold from them that walk uprightly. for you know what the Psalmist Says, The Losd will give Grace and Glory: and no good thing will he withhold from them that walk uprightly.
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5461
If therefore (I say) thy heart hath been upright in the matter of thine assurance, the Lord wil give thee assurance,
If Therefore (I say) thy heart hath been upright in the matter of thine assurance, the Lord will give thee assurance,
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5462
though for the present thou want'st it. Now I pray, when is a mans heart upright in the matter of his Assurance,
though for the present thou Wantest it. Now I pray, when is a men heart upright in the matter of his Assurance,
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5463
but when he doth desire Assurance of Gods love, and of his own Salvation, rather that he may praise,
but when he does desire Assurance of God's love, and of his own Salvation, rather that he may praise,
cc-acp c-crq pns31 vdz vvi n1 pp-f npg1 n1, cc pp-f po31 d n1, av-c cst pns31 vmb vvi,
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and serve God the more, than for his own comfort. For this look in Psal. 9. and see how David reasons to this purpose.
and serve God the more, than for his own Comfort. For this look in Psalm 9. and see how David Reasons to this purpose.
cc vvi np1 dt av-dc, cs p-acp po31 d n1. p-acp d vvb p-acp np1 crd cc vvb c-crq np1 n2 p-acp d n1.
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vers. 13. 14. Have mercy upon me, O Lord, consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:
vers. 13. 14. Have mercy upon me, Oh Lord, Consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:
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That I may shew forth al thy praise in the gates of the daughter of Zion: That I may show forth all thy praise in the gates of the daughter of Zion:
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I wil rejoyce in thy Salvation.
I will rejoice in thy Salvation.
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Here are three things observable, First, he was in a very low condition, at the gates of death:
Here Are three things observable, First, he was in a very low condition, At the gates of death:
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From the gates of death, saith he. Gates of death, that is, the power of death:
From the gates of death, Says he. Gates of death, that is, the power of death:
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The gates of Hel shal not prevail, that is, the powers of Hel shal not prevail;The gates of Hell shall not prevail, that is, the Powers of Hell shall not prevail;
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so here, the gates of death, that is, the powers of death.
so Here, the gates of death, that is, the Powers of death.
av av, dt n2 pp-f n1, cst vbz, dt n2 pp-f n1.
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5472
David was under the power of death, at the gates of death, and now in this condition, he prayes unto the Lord for mercy, that the Lord would lift him up,David was under the power of death, At the gates of death, and now in this condition, he prays unto the Lord for mercy, that the Lord would lift him up,
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but why doth he pray so? mark his end.
but why does he pray so? mark his end.
cc-acp q-crq vdz pns31 vvi av? vvb po31 n1.
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5474
At vers. 14. Have mercy upon me, O Lord, consider my trouble, why? That I may shew forth thy praise in the gates of the daughter of Zion:
At vers. 14. Have mercy upon me, Oh Lord, Consider my trouble, why? That I may show forth thy praise in the gates of the daughter of Zion:
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O Lo•d, bring me from the gates of death, that I may praise thee in the gates of the daughter of Zion, not for my own comfort, Lord,
Oh Lo•d, bring me from the gates of death, that I may praise thee in the gates of the daughter of Zion, not for my own Comfort, Lord,
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but that I may prais• thee.
but that I may prais• thee.
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Wel, but what inference doth he make of this? see what followes in the latter end of vers. 14. I wil, or shal rejoyce in thy Salvation, O Lord, my heart hath been upright in this petition,
Well, but what Inference does he make of this? see what follows in the latter end of vers. 14. I will, or shall rejoice in thy Salvation, Oh Lord, my heart hath been upright in this petition,
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and now I know thou wilt grant my prayer, I wil, I shal, rejoyce in thy Salvation.
and now I know thou wilt grant my prayer, I will, I shall, rejoice in thy Salvation.
cc av pns11 vvb pns21 vm2 vvi po11 n1, pns11 vmb, pns11 vmb, vvb p-acp po21 n1.
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5479
Fourthly, When a man can praise God for what he hath, although his condition be very sad;
Fourthly, When a man can praise God for what he hath, although his condition be very sad;
ord, c-crq dt n1 vmb vvi np1 p-acp r-crq pns31 vhz, cs po31 n1 vbb av j;
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God wil give him more, and give him a better condition.
God will give him more, and give him a better condition.
np1 vmb vvi pno31 av-dc, cc vvb pno31 dt jc n1.
(19) sermon (DIV1)
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5481
If God shew mercy (saith one) or give a blessing, and I praise God, I pay my debt;
If God show mercy (Says one) or give a blessing, and I praise God, I pay my debt;
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5482
but if my case be low, and sad, and I praise God then, then God is pleased to be called my debtor,
but if my case be low, and sad, and I praise God then, then God is pleased to be called my debtor,
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and he wil certainly pay his debt.
and he will Certainly pay his debt.
cc pns31 vmb av-j vvi po31 n1.
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5484
Fiftly, If the Lord be the health of your countenance, you shal have the assurance of your Salvation in due time, though now you want it.
Fifty, If the Lord be the health of your countenance, you shall have the assurance of your Salvation in due time, though now you want it.
ord, cs dt n1 vbb dt n1 pp-f po22 n1, pn22 vmb vhi dt n1 pp-f po22 n1 p-acp j-jn n1, cs av pn22 vvb pn31.
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Thus the Psalmist reasons in the text, Wait on God, or hope in God, for I shal yet praise him, why? for he is the health of my countenance.
Thus the Psalmist Reasons in the text, Wait on God, or hope in God, for I shall yet praise him, why? for he is the health of my countenance.
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but when is God said to be the health of our countenance? when his smiles make us look cheerly,
but when is God said to be the health of our countenance? when his smiles make us look cheerly,
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5487
and his frowns make us look sadly; if I look wel when God smiles, though al relations frown;
and his frowns make us look sadly; if I look well when God smiles, though all relations frown;
cc po31 n2 vvb pno12 vvi av-j; cs pns11 vvb av c-crq np1 vvz, cs d n2 vvb;
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and do look il, when God frowns, though al my relations smile; then is God the health of my countenance.
and do look il, when God frowns, though all my relations smile; then is God the health of my countenance.
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Now I appeal to you, (beloved) you that do want Assurance, hath it not been thus with you? Do ye not earnestly desire Assurance,
Now I appeal to you, (Beloved) you that do want Assurance, hath it not been thus with you? Do you not earnestly desire Assurance,
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yet are content to stay, wait, and go without it, if God wil have it so? Hath not the Lord shewn wonders for thy soul, (when thou hast been in a wildered condition) in preserving,
yet Are content to stay, wait, and go without it, if God will have it so? Hath not the Lord shown wonders for thy soul, (when thou hast been in a wildered condition) in preserving,
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and keeping thee from doing evil to thy self? and have not you been upright in the matter of your Assurance, saying thus;
and keeping thee from doing evil to thy self? and have not you been upright in the matter of your Assurance, saying thus;
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O Lord, give me Assurance of thy love, not that I may have comfort only,
Oh Lord, give me Assurance of thy love, not that I may have Comfort only,
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but that I may be more fit to serve thee? And have ye not praised the Lord in your sad condition for what you have? And hath not the Lord been the health of your countenance,
but that I may be more fit to serve thee? And have you not praised the Lord in your sad condition for what you have? And hath not the Lord been the health of your countenance,
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so that when the Lord hath smiled upon you, then you have looked wel;
so that when the Lord hath smiled upon you, then you have looked well;
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and when the Lord hath frowned upon you, then you have looked il? surely, you cannot but say, I must not deny these things, I cannot be faithful to mine own soul,
and when the Lord hath frowned upon you, then you have looked ill? surely, you cannot but say, I must not deny these things, I cannot be faithful to mine own soul,
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if I should deny them, yea Lord, thou knowest, and my soul knowes it, That thou hast done wonders for me,
if I should deny them, yea Lord, thou Knowest, and my soul knows it, That thou hast done wonders for me,
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when I have been in a low, desert, and wildered condition.
when I have been in a low, desert, and wildered condition.
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And O Lord, thou knowest, I desire Assurance of thy love, not for my own comfort onely,
And Oh Lord, thou Knowest, I desire Assurance of thy love, not for my own Comfort only,
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but that I may be more sit to praise, and serve thee.
but that I may be more fit to praise, and serve thee.
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And Lord, thou knowest, I have praised thee in some measure for what I have Yea, Lord, thou art the health of my countenance;
And Lord, thou Knowest, I have praised thee in Some measure for what I have Yea, Lord, thou art the health of my countenance;
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when thou smilest upon me, then I look wel, and when thou frownest upon me, then I look ill:
when thou smilest upon me, then I look well, and when thou frownest upon me, then I look ill:
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I may say in truth, the Lord is the health of my countenance:
I may say in truth, the Lord is the health of my countenance:
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though thou doest for the present want comfort, and Assurance of thy Salvation, thou shalt have it in due time.
though thou dost for the present want Comfort, and Assurance of thy Salvation, thou shalt have it in due time.
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And if al these things be true, O! you that are the people of the Lord, have you any reason to be discouraged? certainly you have not,
And if all these things be true, OH! you that Are the people of the Lord, have you any reason to be discouraged? Certainly you have not,
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therefore why should you not check your selves, as David here, and say, Why art thou cast down, O my soul? and why art thou disquieted within me?
Therefore why should you not check your selves, as David Here, and say, Why art thou cast down, Oh my soul? and why art thou disquieted within me?
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Only by the way, Let no man mis-apply this Doctrine, saying, If we should not be discouraged,
Only by the Way, Let no man misapply this Doctrine, saying, If we should not be discouraged,
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although we do want Assurance, then I will neglect the getting of my Assurance. Beloved!
although we do want Assurance, then I will neglect the getting of my Assurance. beloved!
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5509
ye see into what times we are now fallen, times of War, and Rumors of War, times of Blood, these are dying times;
you see into what times we Are now fallen, times of War, and Rumours of War, times of Blood, these Are dying times;
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and is this a time for any of you to want Assurance of Gods Love? When your Hay lies abroad in the Summer,
and is this a time for any of you to want Assurance of God's Love? When your Hay lies abroad in the Summer,
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and you see a shower coming, you say, Cock up, Cock up:
and you see a shower coming, you say, Cock up, Cock up:
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And I would to God you might not see showers a coming, and yet your Evidences for Heaven lie at random;
And I would to God you might not see showers a coming, and yet your Evidences for Heaven lie At random;
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Wherefore, in the Name of the Lord, Cock up, Cock up;
Wherefore, in the Name of the Lord, Cock up, Cock up;
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and you that have false Assurance (for you have heard that a man may think his condition is good,
and you that have false Assurance (for you have herd that a man may think his condition is good,
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when it is naught, yea, that he may die so too) look you well into your condition,
when it is nought, yea, that he may die so too) look you well into your condition,
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and consider your condition duly, this is no time to have false Assurance: labor then, to get true Assurance;
and Consider your condition duly, this is no time to have false Assurance: labour then, to get true Assurance;
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and you that have Assurance, labor to grow up more and more into it, and the riches thereof.
and you that have Assurance, labour to grow up more and more into it, and the riches thereof.
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But suppose for the present I do want Assurance; But suppose for the present I do want Assurance;
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I confess indeed, I ought not to be discouraged, although I do want Assurance, as I have heard;
I confess indeed, I ought not to be discouraged, although I do want Assurance, as I have herd;
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but it is an hard thing to bear up ones heart against all discouragem•nts, in the want of the Assurance of Gods Love: but it is an hard thing to bear up ones heart against all discouragem•nts, in the want of the Assurance of God's Love:
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but suppose I do want it for the present, what shall I now do, that I may bear up against Discouragements in this Condition? but suppose I do want it for the present, what shall I now do, that I may bear up against Discouragements in this Condition?
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Answ. Some few things by way of Direction here, and so I conclude this Argument.Answer some few things by Way of Direction Here, and so I conclude this Argument.
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First therefore, Doest thou want Assurance of Gods Love, and of thine own Salvation? Labor more and more,
First Therefore, Dost thou want Assurance of God's Love, and of thine own Salvation? Labour more and more,
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for to put to Sea, I mean, to the Sea and Ocean of Gods Love, and the deeps of Christs Merit and Satisfaction.
for to put to Sea, I mean, to the Sea and Ocean of God's Love, and the deeps of Christ Merit and Satisfaction.
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5525
When you are at Sea in a Storm, or stress of Weather, you desire Sea-room, and if ye have Sea-room enough, ye think all is well:
When you Are At Sea in a Storm, or stress of Weather, you desire Sea-room, and if you have Sea-room enough, you think all is well:
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But the skilful Marriner saith, Nay, but still keep to Sea, if ye come to the Shoar we are undone, we are all lost Creatures. So in this case;
But the skilful Mariner Says, Nay, but still keep to Sea, if you come to the Shore we Are undone, we Are all lost Creatures. So in this case;
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the time of the want of your Assurance, is a storm-time, it is a time of great stress upon your soul;
the time of the want of your Assurance, is a storm-time, it is a time of great stress upon your soul;
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and if ye skil not the Methods of Christ, you wil say, O! now set me upon some Duty, upon the Coast of mine own Righteousness, or mine own Holiness:
and if you skill not the Methods of christ, you will say, OH! now Set me upon Some Duty, upon the Coast of mine own Righteousness, or mine own Holiness:
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but if you have a skil in the way of the Gospel, you will rather cry out,
but if you have a skill in the Way of the Gospel, you will rather cry out,
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and say, O! Lord, keep my soul in the Ocean of thy free Love, Sea-room, Sea-room, and all is wel enough.
and say, OH! Lord, keep my soul in the Ocean of thy free Love, Sea-room, Sea-room, and all is well enough.
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Now there is Sea-room enough in the Ocean of Gods free Love, and of Christs Merits, and Satisfaction;
Now there is Sea-room enough in the Ocean of God's free Love, and of Christ Merits, and Satisfaction;
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but if you touch upon your own Righteousness, you do but endanger your soul, and sink your own heart into more despairing doubts and fears;
but if you touch upon your own Righteousness, you do but endanger your soul, and sink your own heart into more despairing doubts and fears;
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stand off therefore now from your own Shoar, and keep to Sea, even that great Sea of Gods Love, and Christs Merits. Secondly:
stand off Therefore now from your own Shore, and keep to Sea, even that great Sea of God's Love, and Christ Merits. Secondly:
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If you do want Assurance, Take heed that you do not hearken unto any thing out of an Ordinance, contrary unto the comfort which the Lord speaks to you in the time of an Ordinance.
If you do want Assurance, Take heed that you do not harken unto any thing out of an Ordinance, contrary unto the Comfort which the Lord speaks to you in the time of an Ordinance.
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Ye come to an Ordinance, and there the Lord begins to comfort you, so you go away,
You come to an Ordinance, and there the Lord begins to Comfort you, so you go away,
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and ye are satisfied, and your souls are refreshed; but then afterwards, you sit down, and parly with Satan, and with your own souls;
and you Are satisfied, and your Souls Are refreshed; but then afterwards, you fit down, and parley with Satan, and with your own Souls;
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and ye lose all again, and doubt again, turning Gods Wine into your own Vinegar, and are unsatisfied again.
and you loose all again, and doubt again, turning God's Wine into your own Vinegar, and Are unsatisfied again.
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5541
But suppose that a Father should give an Estate of Land unto his Child, and make it over to him with the best Conveyance that the Law can provide;
But suppose that a Father should give an Estate of Land unto his Child, and make it over to him with the best Conveyance that the Law can provide;
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and then this Son having laid down his Conveyance some where negligently, a cunning Lawyer (that he may get Money from him) should come and write on the backside of this Conveyance,
and then this Son having laid down his Conveyance Some where negligently, a cunning Lawyer (that he may get Money from him) should come and write on the backside of this Conveyance,
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For such and such Reasons, this Conveyance is naught:
For such and such Reasons, this Conveyance is nought:
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Should the Son do well thereupon to say, my Father hath done nothing for me, I have been deceived all this while, my Father hath given me nothing? Were this fair dealing with his Father? and if he should run this course, should he ever have any Assurance of his Land firm in his own thoughts? Now,
Should the Son do well thereupon to say, my Father hath done nothing for me, I have been deceived all this while, my Father hath given me nothing? Were this fair dealing with his Father? and if he should run this course, should he ever have any Assurance of his Land firm in his own thoughts? Now,
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so it is with you that are the People of God; the Lord hath given you a fair Inheritance;
so it is with you that Are the People of God; the Lord hath given you a fair Inheritance;
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Heaven is your Inheritance, the fairest and best Inheritance;
Heaven is your Inheritance, the Fairest and best Inheritance;
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the Lord hath given it you under Hand and Seal, and somtimes you think your Evidence is cleer,
the Lord hath given it you under Hand and Seal, and sometimes you think your Evidence is clear,
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and you lay it by, and Satan comes, and scribbles on the back of it, and he saith, it is naught;
and you lay it by, and Satan comes, and scribbles on the back of it, and he Says, it is nought;
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and you beleeve it, and then you doubt again, and you are unsatisfied again: Is this fair dealing with God? Surely no.
and you believe it, and then you doubt again, and you Are unsatisfied again: Is this fair dealing with God? Surely no.
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Wherefore then, doest thou want Assurance? The way to get it, and the way not to be discouraged in the want of it, is this:
Wherefore then, dost thou want Assurance? The Way to get it, and the Way not to be discouraged in the want of it, is this:
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Take heed that ye never hearken to any thing, out of an Ordinance, contrary to the Comfort which you have received in an Ordinance. Thirdly:
Take heed that you never harken to any thing, out of an Ordinance, contrary to the Comfort which you have received in an Ordinance. Thirdly:
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5552
Take heed that you be not discontented with your Condition; Discontentment, breeds Discouragement:
Take heed that you be not discontented with your Condition; Discontentment, breeds Discouragement:
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5553
But doest thou want the Assurance of Gods Love? Say thus with thine own soul;
But dost thou want the Assurance of God's Love? Say thus with thine own soul;
cc-acp vd2 pns21 vvi dt n1 pp-f npg1 n1? np1 av p-acp po21 d n1;
(19) sermon (DIV1)
688
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However it be, yet wil I wait on God, when the Lord pleaseth he will give me Assurance;
However it be, yet will I wait on God, when the Lord Pleases he will give me Assurance;
c-acp pn31 vbb, av vmb pns11 vvi p-acp np1, c-crq dt n1 vvz pns31 vmb vvi pno11 n1;
(19) sermon (DIV1)
688
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I will only labor to be contented with my condition. But if ye be discontented, ye wil certainly be discouraged. Fourthly:
I will only labour to be contented with my condition. But if you be discontented, you will Certainly be discouraged. Fourthly:
pns11 vmb av-j vvi pc-acp vbi vvn p-acp po11 n1. p-acp cs pn22 vbb j-vvn, pn22 vmb av-j vbi vvn. ord:
(19) sermon (DIV1)
688
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If you do want Assurance of Gods Love, and of your own Salvation, Take heed that you do not say, I shall never be Assured;
If you do want Assurance of God's Love, and of your own Salvation, Take heed that you do not say, I shall never be Assured;
cs pn22 vdb vvi n1 pp-f npg1 n1, cc pp-f po22 d n1, vvb n1 cst pn22 vdb xx vvi, pns11 vmb av-x vbi j-vvn;
(19) sermon (DIV1)
689
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take heed you do not say, I shal never have a Promise; take heed you do not say, I shall never be Comforted;
take heed you do not say, I shall never have a Promise; take heed you do not say, I shall never be Comforted;
vvb n1 pn22 vdb xx vvi, pns11 vmb av-x vhi dt n1; vvb n1 pn22 vdb xx vvi, pns11 vmb av-x vbi vvn;
(19) sermon (DIV1)
689
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5558
take heed you do not say, I shal never have the Testimony of the Spirit, bearing witness with my Spirit, that I am the Child of God;
take heed you do not say, I shall never have the Testimony of the Spirit, bearing witness with my Spirit, that I am the Child of God;
vvb n1 pn22 vdb xx vvi, pns11 vmb av-x vhi dt n1 pp-f dt n1, vvg n1 p-acp po11 n1, cst pns11 vbm dt n1 pp-f np1;
(19) sermon (DIV1)
689
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do not say thus, I shal never be helped, I am in a sad condition, and I shal never be better;
do not say thus, I shall never be helped, I am in a sad condition, and I shall never be better;
vdb xx vvi av, pns11 vmb av-x vbi vvn, pns11 vbm p-acp dt j n1, cc pns11 vmb av-x vbi jc;
(19) sermon (DIV1)
689
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5560
I am in an uncomfortable condition, and I shal never be comforted; I want Assurance, and I shall never have Assurance. Beloved!
I am in an uncomfortable condition, and I shall never be comforted; I want Assurance, and I shall never have Assurance. beloved!
pns11 vbm p-acp dt j n1, cc pns11 vmb av-x vbi vvn; pns11 vvb n1, cc pns11 vmb av-x vhi n1. j-vvn!
(19) sermon (DIV1)
689
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5561
this ye cannot say, for who knows what God will do, whose waies are in the deep,
this you cannot say, for who knows what God will do, whose ways Are in the deep,
d pn22 vmbx vvi, p-acp r-crq vvz r-crq n1 vmb vdi, rg-crq n2 vbr p-acp dt j-jn,
(19) sermon (DIV1)
689
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5562
and whose foot-steps are not known? You know how it is with a sick person;
and whose footsteps Are not known? You know how it is with a sick person;
cc rg-crq n2 vbr xx vvn? pn22 vvb c-crq pn31 vbz p-acp dt j n1;
(19) sermon (DIV1)
689
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5563
If the Physitian come, and tels him, there is hope of life, then his heart dies not;
If the physician come, and tells him, there is hope of life, then his heart die not;
cs dt n1 vvb, cc vvz pno31, pc-acp vbz n1 pp-f n1, av po31 n1 vvz xx;
(19) sermon (DIV1)
689
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5564
but if the Physitian saith to him, Sir, you are in a great and dangerous Feaver,
but if the physician Says to him, Sir, you Are in a great and dangerous Fever,
cc-acp cs dt n1 vvz p-acp pno31, n1, pn22 vbr p-acp dt j cc j n1,
(19) sermon (DIV1)
689
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5565
and I would wish you to settle your Estate, and look out for comfort for your soul,
and I would wish you to settle your Estate, and look out for Comfort for your soul,
cc pns11 vmd vvi pn22 pc-acp vvi po22 n1, cc vvb av p-acp n1 p-acp po22 n1,
(19) sermon (DIV1)
689
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for the truth is, you will never be recovered; then his heart dies.
for the truth is, you will never be recovered; then his heart die.
p-acp dt n1 vbz, pn22 vmb av-x vbi vvn; av po31 n1 vvz.
(19) sermon (DIV1)
689
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5567
So here, take a poor soul that wants Assurance, If he saith, there is hope that I may be assured, he is not discouraged:
So Here, take a poor soul that Wants Assurance, If he Says, there is hope that I may be assured, he is not discouraged:
av av, vvb dt j n1 cst vvz n1, cs pns31 vvz, pc-acp vbz n1 cst pns11 vmb vbi vvn, pns31 vbz xx vvn:
(19) sermon (DIV1)
689
Image 69
5568
but if he saith, I have no Assurance, and I shall never have it, then he is quite discouraged;
but if he Says, I have no Assurance, and I shall never have it, then he is quite discouraged;
cc-acp cs pns31 vvz, pns11 vhb dx n1, cc pns11 vmb av-x vhi pn31, cs pns31 vbz av vvn;
(19) sermon (DIV1)
689
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it is this word, Never, that doth discourage:
it is this word, Never, that does discourage:
pn31 vbz d n1, av-x, cst vdz vvi:
(19) sermon (DIV1)
689
Image 69
5570
O! I shal never be encouraged, and I shall never have Assurance, and I shall never have the Testimony of Gods Spirit.
OH! I shall never be encouraged, and I shall never have Assurance, and I shall never have the Testimony of God's Spirit.
uh pns11 vmb av-x vbi vvn, cc pns11 vmb av-x vhi n1, cc pns11 vmb av-x vhi dt n1 pp-f npg1 n1.
(19) sermon (DIV1)
689
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5571
Take heed that you do not say, I shall never be Assured, that is a Temptation;
Take heed that you do not say, I shall never be Assured, that is a Temptation;
vvb n1 cst pn22 vdb xx vvi, pns11 vmb av-x vbi j-vvn, cst vbz dt n1;
(19) sermon (DIV1)
689
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5572
take heed of the word Never, in this case. Fiftly, and lastly: Carry this for a Rule with you, and remember it much;
take heed of the word Never, in this case. Fifty, and lastly: Carry this for a Rule with you, and Remember it much;
vvb n1 pp-f dt n1 av-x, p-acp d n1. ord, cc ord: vvb d p-acp dt n1 p-acp pn22, cc vvb pn31 d;
(19) sermon (DIV1)
689
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5573
That the less Assurance you have, the more precious your obedience may be, and the more kindly God may take it at your hands.
That the less Assurance you have, the more precious your Obedience may be, and the more kindly God may take it At your hands.
cst dt av-dc n1 pn22 vhb, dt av-dc j po22 n1 vmb vbi, cc dt av-dc av-j np1 vmb vvi pn31 p-acp po22 n2.
(19) sermon (DIV1)
690
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5574
It is no great matter for a man to write, and to work by the Day light, or Candle light;
It is no great matter for a man to write, and to work by the Day Light, or Candle Light;
pn31 vbz dx j n1 p-acp dt n1 pc-acp vvi, cc pc-acp vvi p-acp dt n1 n1, cc n1 j;
(19) sermon (DIV1)
690
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5575
but for a man to write, or to work in the dark, is hard.
but for a man to write, or to work in the dark, is hard.
cc-acp p-acp dt n1 pc-acp vvi, cc pc-acp vvi p-acp dt j, vbz j.
(19) sermon (DIV1)
690
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5576
So here, it is no great matter, comparatively, for a man to pray, and to work spiritually,
So Here, it is no great matter, comparatively, for a man to pray, and to work spiritually,
av av, pn31 vbz dx j n1, av-j, p-acp dt n1 pc-acp vvi, cc pc-acp vvi av-j,
(19) sermon (DIV1)
690
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5577
while he is in the light;
while he is in the Light;
cs pns31 vbz p-acp dt n1;
(19) sermon (DIV1)
690
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5578
but for a poor soul to pray, and to work towards God, and to be obedient,
but for a poor soul to pray, and to work towards God, and to be obedient,
cc-acp p-acp dt j n1 pc-acp vvi, cc pc-acp vvi p-acp np1, cc pc-acp vbi j,
(19) sermon (DIV1)
690
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5579
when he is in the dark, and hath no Assurance of the Love of God, is somthing:
when he is in the dark, and hath no Assurance of the Love of God, is something:
c-crq pns31 vbz p-acp dt j, cc vhz dx n1 pp-f dt n1 pp-f np1, vbz pi:
(19) sermon (DIV1)
690
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5580
I confess indeed, that the more Assurance you have, the more full your Obedience will be;
I confess indeed, that the more Assurance you have, the more full your obedience will be;
pns11 vvb av, cst dt av-dc n1 pn22 vhb, dt av-dc j po22 n1 vmb vbi;
(19) sermon (DIV1)
690
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5581
but the less Assurance you have, the more ingenuous may be your Obedience;
but the less Assurance you have, the more ingenuous may be your obedience;
cc-acp dt av-dc n1 pn22 vhb, dt av-dc j vmb vbi po22 n1;
(19) sermon (DIV1)
690
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5582
I say, The more full your Assurance is, the more full and large your Obedience will be;
I say, The more full your Assurance is, the more full and large your obedience will be;
pns11 vvb, dt av-dc j po22 n1 vbz, dt av-dc j cc av-j po22 n1 vmb vbi;
(19) sermon (DIV1)
690
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5583
but the less Assurance you have, the more ingenuous your Obedience may be. Every Child will serve his Father for his Portion, and for his Inheritance;
but the less Assurance you have, the more ingenuous your obedience may be. Every Child will serve his Father for his Portion, and for his Inheritance;
cc-acp dt av-dc n1 pn22 vhb, dt av-dc j po22 n1 vmb vbi. np1 n1 vmb vvi po31 n1 p-acp po31 n1, cc p-acp po31 n1;
(19) sermon (DIV1)
690
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5584
but when a Child shall doubt of his Fathers Love, yea, when a Child, shall conclude and say, I know that my Father will dis-inherit me, I know that my Father will bestow nothing upon me,
but when a Child shall doubt of his Father's Love, yea, when a Child, shall conclude and say, I know that my Father will disinherit me, I know that my Father will bestow nothing upon me,
cc-acp c-crq dt n1 vmb vvi pp-f po31 ng1 n1, uh, c-crq dt n1, vmb vvi cc vvi, pns11 vvb cst po11 n1 vmb vvi pno11, pns11 vvb cst po11 n1 vmb vvi pix p-acp pno11,
(19) sermon (DIV1)
690
Image 69
5585
yet I will serve him, because he is my Father;
yet I will serve him, Because he is my Father;
av pns11 vmb vvi pno31, c-acp pns31 vbz po11 n1;
(19) sermon (DIV1)
690
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5586
will not all men say, Here is ingenuity indeed in this Child? So between God and you;
will not all men say, Here is ingenuity indeed in this Child? So between God and you;
vmb xx d n2 vvb, av vbz n1 av p-acp d n1? av p-acp np1 cc pn22;
(19) sermon (DIV1)
690
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5587
It is good for a Christian to be obedient at all times, and the more Assurance you have, the more you are bound to obey;
It is good for a Christian to be obedient At all times, and the more Assurance you have, the more you Are bound to obey;
pn31 vbz j p-acp dt njp pc-acp vbi j p-acp d n2, cc dt av-dc n1 pn22 vhb, dt av-dc pn22 vbr vvn pc-acp vvi;
(19) sermon (DIV1)
690
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5588
but doth thy soul fear, that God will dis-inherit thee? and yet doest thou say, However it be, I will obey God,
but does thy soul Fear, that God will disinherit thee? and yet dost thou say, However it be, I will obey God,
cc-acp vdz po21 n1 n1, cst np1 vmb vvi pno21? cc av vd2 pns21 vvi, c-acp pn31 vbb, pns11 vmb vvi np1,
(19) sermon (DIV1)
690
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for he is my Father? though I cannot see him, yet wil I serve him;
for he is my Father? though I cannot see him, yet will I serve him;
c-acp pns31 vbz po11 n1? cs pns11 vmbx vvi pno31, av vmb pns11 vvi pno31;
(19) sermon (DIV1)
690
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5590
and though I have no Comfort from God, yet will I be obedient to him,
and though I have no Comfort from God, yet will I be obedient to him,
cc cs pns11 vhb dx n1 p-acp np1, av vmb pns11 vbi j p-acp pno31,
(19) sermon (DIV1)
690
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5591
for it is my Duty, he is my Father? The Lord will take this kindly at thine hands,
for it is my Duty, he is my Father? The Lord will take this kindly At thine hands,
c-acp pn31 vbz po11 n1, pns31 vbz po11 n1? dt n1 vmb vvi d av-j p-acp po21 n2,
(19) sermon (DIV1)
690
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and what thou wantest in the largeness, shal be made up in the ingenuity of thine Obedience.
and what thou Wantest in the largeness, shall be made up in the ingenuity of thine obedience.
cc q-crq pns21 vv2 p-acp dt n1, vmb vbi vvn a-acp p-acp dt n1 pp-f po21 n1.
(19) sermon (DIV1)
690
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5593
Wherefore then, doest thou want Assurance of the Love of God? Comfort thy self with this,
Wherefore then, dost thou want Assurance of the Love of God? Comfort thy self with this,
c-crq av, vd2 pns21 vvi n1 pp-f dt n1 pp-f np1? n1 po21 n1 p-acp d,
(19) sermon (DIV1)
690
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and say within thine own soul, well, though I do want Assurance, I hope, through Grace, I am in some measure Obedient,
and say within thine own soul, well, though I do want Assurance, I hope, through Grace, I am in Some measure Obedient,
cc vvb p-acp po21 d n1, av, cs pns11 vdb vvi n1, pns11 vvb, p-acp n1, pns11 vbm p-acp d n1 j,
(19) sermon (DIV1)
690
Image 69
5595
and the less Assurance I ha•e, the more kindly God takes my Obedience at my hand:
and the less Assurance I ha•e, the more kindly God Takes my obedience At my hand:
cc dt av-dc n1 pns11 vvb, dt av-dc av-j np1 vvz po11 n1 p-acp po11 n1:
(19) sermon (DIV1)
690
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5596
and therefore, why should I be discouraged, or cast down? Think, and think often of this Rule;
and Therefore, why should I be discouraged, or cast down? Think, and think often of this Rule;
cc av, q-crq vmd pns11 vbi vvn, cc vvd a-acp? vvb, cc vvb av pp-f d n1;
(19) sermon (DIV1)
690
Image 69
5597
and it will help you to be obedient, and bear up your hearts also in the want of Assurance.
and it will help you to be obedient, and bear up your hearts also in the want of Assurance.
cc pn31 vmb vvi pn22 pc-acp vbi j, cc vvi a-acp po22 n2 av p-acp dt n1 pp-f n1.
(19) sermon (DIV1)
690
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5598
And thus I have done with the Fourth Instance.
And thus I have done with the Fourth Instance.
cc av pns11 vhb vdn p-acp dt ord n1.
(19) sermon (DIV1)
690
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5599
A LIFTING UP In case of TEMPTATION. Sermon VIII. PSALM, 42.11.
A LIFTING UP In case of TEMPTATION. Sermon VIII. PSALM, 42.11.
dt vvg a-acp p-acp n1 pp-f n1. n1 np1. np1, crd.
(20) sermon (DIV1)
690
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5600
Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. SOmetimes the Discouragements of the Saints, are drawn, From their Temptations. Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. Sometime the Discouragements of the Saints, Are drawn, From their Temptations.
q-crq vb2r pns21 vvn a-acp, uh po11 n1? cc q-crq vb2r pns21 vvn p-acp pno11? av av dt n2 pp-f dt n2, vbr vvn, p-acp po32 n2.
(20) sermon (DIV1)
691
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5601
And thus they Argue with themselves:
And thus they Argue with themselves:
cc av pns32 vvb p-acp px32:
(20) sermon (DIV1)
693
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5602
I am a poor Creature, that hath labored under many Temptations, never any so tempted as I have been: I am a poor Creature, that hath laboured under many Temptations, never any so tempted as I have been:
pns11 vbm dt j n1, cst vhz vvn p-acp d n2, av-x d av vvn c-acp pns11 vhb vbn:
(20) sermon (DIV1)
693
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5603
These two, three, four, five, six, or many yeers, that I have lyen under these Temptations,
These two, three, four, five, six, or many Years, that I have lyen under these Temptations,
d crd, crd, crd, crd, crd, cc d n2, cst pns11 vhb vvn p-acp d n2,
(20) sermon (DIV1)
693
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5604
and no relief comes, no help comes; have I not reason then to be discouraged, and cast down? No; No reason yet:and no relief comes, no help comes; have I not reason then to be discouraged, and cast down? No; No reason yet:
cc dx n1 vvz, dx n1 vvz; vhb pns11 xx n1 av pc-acp vbi vvn, cc vvd a-acp? dx; dx n1 av:
(20) sermon (DIV1)
693
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5605
I grant, That the least Temptations are great Afflictions;
I grant, That the least Temptations Are great Afflictions;
pns11 vvb, cst dt ds n2 vbr j n2;
(20) sermon (DIV1)
694
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5606
for the more a man is unfitted by Affliction for Gods Service, either in doing good,
for the more a man is unfitted by Affliction for God's Service, either in doing good,
p-acp dt av-dc dt n1 vbz j p-acp n1 p-acp npg1 n1, av-d p-acp vdg j,
(20) sermon (DIV1)
694
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5607
or receiving good, the worser, and more heavy is that Affliction to a gracious Spirit.
or receiving good, the Worse, and more heavy is that Affliction to a gracious Spirit.
cc vvg j, dt jc, cc av-dc j vbz d n1 p-acp dt j n1.
(20) sermon (DIV1)
694
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5608
Now, though God doth so over-rule the Temptations of his People, that they receive good thereby, (as appeareth afterward) yet the Temptation in it self, doth indispose a man unto what is good.
Now, though God does so overrule the Temptations of his People, that they receive good thereby, (as appears afterwards) yet the Temptation in it self, does indispose a man unto what is good.
av, cs np1 vdz av vvi dt n2 pp-f po31 n1, cst pns32 vvb j av, (c-acp vvz av) av dt n1 p-acp pn31 n1, vdz vvi dt n1 p-acp r-crq vbz j.
(20) sermon (DIV1)
694
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5609
The more a man is tempted unto what is evil, the more a man is hindred from what is good:
The more a man is tempted unto what is evil, the more a man is hindered from what is good:
dt av-dc dt n1 vbz vvn p-acp r-crq vbz j-jn, dt av-dc dt n1 vbz vvn p-acp r-crq vbz j:
(20) sermon (DIV1)
694
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5610
It is an Affliction to a gracious heart, to be conflicting, fighting, and combating with a man;
It is an Affliction to a gracious heart, to be conflicting, fighting, and combating with a man;
pn31 vbz dt n1 p-acp dt j n1, pc-acp vbi j-vvg, vvg, cc vvg p-acp dt n1;
(20) sermon (DIV1)
694
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5611
but in Temptations, we do combate and conflict immediately with Satan, who is the Prince of the Air; with Principalities, and Powers;
but in Temptations, we do combat and conflict immediately with Satan, who is the Prince of the Air; with Principalities, and Powers;
cc-acp p-acp n2, pns12 vdb vvi cc n1 av-j p-acp np1, r-crq vbz dt n1 pp-f dt n1; p-acp n2, cc n2;
(20) sermon (DIV1)
694
Image 69
5612
with that evil One, who for his devouring Nature, is called, a Lyon; for his Cruelty, is called, a Dragon;
with that evil One, who for his devouring Nature, is called, a lion; for his Cruelty, is called, a Dragon;
p-acp d j-jn crd, r-crq p-acp po31 j-vvg n1, vbz vvn, dt n1; p-acp po31 n1, vbz vvn, dt n1;
(20) sermon (DIV1)
694
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5613
and for his subtilty, an old Serpent:
and for his subtlety, an old Serpent:
cc p-acp po31 n1, dt j n1:
(20) sermon (DIV1)
694
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5614
and in every Temptation, a poor soul goes into the field with Satan, and fights a Duel with him.
and in every Temptation, a poor soul Goes into the field with Satan, and fights a Duel with him.
cc p-acp d n1, dt j n1 vvz p-acp dt n1 p-acp np1, cc vvz dt n1 p-acp pno31.
(20) sermon (DIV1)
694
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Satan hath (saith Christ to Peter ) desired you; in which Duel, and Combat, a man doth not miscarry for this present Life barely;
Satan hath (Says christ to Peter) desired you; in which Duel, and Combat, a man does not miscarry for this present Life barely;
np1 vhz (vvz np1 p-acp np1) vvd pn22; p-acp r-crq n1, cc n1, dt n1 vdz xx vvi p-acp d j n1 av-j;
(20) sermon (DIV1)
694
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but if he miscarry, he miscarries to all Eternity, he dies, is killed, and slain to all Eternity:
but if he miscarry, he miscarries to all Eternity, he die, is killed, and slave to all Eternity:
cc-acp cs pns31 vvb, pns31 vvz p-acp d n1, pns31 vvz, vbz vvn, cc vvn p-acp d n1:
(20) sermon (DIV1)
694
Image 69
5617
O! what a mighty hazard doth a poor soul •un in every Temptation!
OH! what a mighty hazard does a poor soul •un in every Temptation!
uh r-crq dt j n1 vdz dt j n1 vvn p-acp d n1!
(20) sermon (DIV1)
694
Image 69
5618
The Chast, and good Woman, counts it an Affliction to her, so long as she lives,
The Chaste, and good Woman, counts it an Affliction to her, so long as she lives,
dt j, cc j n1, vvz pn31 dt n1 p-acp pno31, av av-j c-acp pns31 vvz,
(20) sermon (DIV1)
694
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if she be but once violenced;
if she be but once violenced;
cs pns31 vbb p-acp a-acp vvn;
(20) sermon (DIV1)
694
Image 69
5620
if a filthy person meet her in the field, and violence her, though she do not consent unto him;
if a filthy person meet her in the field, and violence her, though she do not consent unto him;
cs dt j n1 vvi pno31 p-acp dt n1, cc n1 pno31, cs pns31 vdb xx vvi p-acp pno31;
(20) sermon (DIV1)
694
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5621
she wrings her hands, and saith, I am undone for ever.
she wrings her hands, and Says, I am undone for ever.
pns31 vvz po31 n2, cc vvz, pns11 vbm vvn p-acp av.
(20) sermon (DIV1)
694
Image 69
5622
Now, these Temptations, are the Solicitations of an unclean Spirit, and what though a man do not consent unto them,
Now, these Temptations, Are the Solicitations of an unclean Spirit, and what though a man do not consent unto them,
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yet thereby his soul suffers violence;
yet thereby his soul suffers violence;
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O! saith a gracious soul, what though I do not consent, yet what an infinite misery is it to be thus abused, defiled, and violenced by these Temptations!
OH! Says a gracious soul, what though I do not consent, yet what an infinite misery is it to be thus abused, defiled, and violenced by these Temptations!
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The more any affliction doth seize on soul and body, the greater it is:
The more any affliction does seize on soul and body, the greater it is:
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it is Comfort in a Family, that the Wife is well, when the Husband is sick;
it is Comfort in a Family, that the Wife is well, when the Husband is sick;
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or that the Husband is well, when the Wife is down: where both are down at once, it is a sad Family indeed.
or that the Husband is well, when the Wife is down: where both Are down At once, it is a sad Family indeed.
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So, though the Soul be afflicted, yet if the Body be well, although the Body be afflicted,
So, though the Soul be afflicted, yet if the Body be well, although the Body be afflicted,
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yet if the Spirit be well, it is some comfort; but where both are down, the Condition is sad:
yet if the Spirit be well, it is Some Comfort; but where both Are down, the Condition is sad:
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and seldom doth any great Temptation befall a man, but Soul and Body are both down at once;
and seldom does any great Temptation befall a man, but Soul and Body Are both down At once;
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though at first it falls upon the Spirit, yet it descends into, and fires the Body.
though At First it falls upon the Spirit, yet it descends into, and fires the Body.
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And therefore saith Paul, I received a Messenger of Satan, a thorn in my flesh, buffeting of me:
And Therefore Says Paul, I received a Messenger of Satan, a thorn in my Flesh, buffeting of me:
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As in the Comforts of the Holy Ghost, though the Comforts be powred out upon the Soul and Spirit,
As in the Comforts of the Holy Ghost, though the Comforts be poured out upon the Soul and Spirit,
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yet they run down upon the Body:
yet they run down upon the Body:
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So, in the troubles of Temptation, though they seize first upon the inward man, yet they •un upon the skirts of the outward man also.
So, in the Troubles of Temptation, though they seize First upon the inward man, yet they •un upon the skirts of the outward man also.
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And thus you find it with Job, Chap. 7.1. God had put Job into Satans hand, only with this reserve, See that thou spare his life. The Devil having the power;
And thus you find it with Job, Chap. 7.1. God had put Job into Satan hand, only with this reserve, See that thou spare his life. The devil having the power;
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first he loads him with outward Afflictions, and then with inward Temptations; while he was under his outward Afflictions, how sweetly did he carry it!
First he loads him with outward Afflictions, and then with inward Temptations; while he was under his outward Afflictions, how sweetly did he carry it!
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Blessing the Lord, saying, The Lord gives, and the Lord takes away, blessed be his Name;
Blessing the Lord, saying, The Lord gives, and the Lord Takes away, blessed be his Name;
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but when the Volly of Temptations came, then see what a sad Condition the good man was in,
but when the Volley of Temptations Come, then see what a sad Condition the good man was in,
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how he was all on fire, as if Job could not be found in Job: while he was under these Afflictions, he rebuked his Wife,
how he was all on fire, as if Job could not be found in Job: while he was under these Afflictions, he rebuked his Wife,
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for saying, Curse God, and die;
for saying, Curse God, and die;
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but now being under Temptations himself, he wisheth to die, and curseth the day of his Birth: In Job, 7.15. My Soul chuseth strangling, and death, rather than my life:
but now being under Temptations himself, he wishes to die, and Curseth the day of his Birth: In Job, 7.15. My Soul chooseth strangling, and death, rather than my life:
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but had this Temptation any influence upon his Body too? It seems his heart, and soul, and spirit, was much disquieted;
but had this Temptation any influence upon his Body too? It seems his heart, and soul, and Spirit, was much disquieted;
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for he saith, Why hast thou set me as a mark against thee? ver. 20. But was his Body fired with it too? yes, verse 13, 14. When I said, my Bed shall comsort me, my Couch shall ease my complaint;
for he Says, Why hast thou Set me as a mark against thee? ver. 20. But was his Body fired with it too? yes, verse 13, 14. When I said, my Bed shall Consort me, my Couch shall ease my complaint;
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then thou skarest me with Dreams, and terrifiest me with visions: then thou skarest me with Dreams, and terrifiest me with visions:
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As now we find by Experience, many poor souls cannot sleep while they are under their Temptations;
As now we find by Experience, many poor Souls cannot sleep while they Are under their Temptations;
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and if you will see the Sum and up-shot of all, read what he saies at verse 20. I am a burden to my self:
and if you will see the Sum and upshot of all, read what he Says At verse 20. I am a burden to my self:
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and so many now, Why should I live any longer? I am a burden to my Family, I am a burden to mine Acquaintance, a burden to all my Friends, I am a burden to my self;
and so many now, Why should I live any longer? I am a burden to my Family, I am a burden to mine Acquaintance, a burden to all my Friends, I am a burden to my self;
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who knows the burden of a poor tempted soul, but he that bears it? Heb. 11.37. Temptations are ranked among the greatest Afflictions;
who knows the burden of a poor tempted soul, but he that bears it? Hebrew 11.37. Temptations Are ranked among the greatest Afflictions;
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They were stoned, sawn asunder, were tempted: They were stoned, sawn asunder, were tempted:
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and in Heb. 2. it is said of our Savior, That himself suffered being tempted, yet he sinned not under his Temptation.
and in Hebrew 2. it is said of our Saviour, That himself suffered being tempted, yet he sinned not under his Temptation.
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So that there is somwhat of a suffering in every Temptation, although one be free from Sin. And in Revel. 12.12. it is said, Wo to the Inhabitants of the Earth, and of the Sea, for the Devil is come down unto you, having great wrath.
So that there is somewhat of a suffering in every Temptation, although one be free from Sin. And in Revel. 12.12. it is said, Woe to the Inhabitants of the Earth, and of the Sea, for the devil is come down unto you, having great wrath.
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And wherein is his wrath more seen, than in his Temptations? O! what a sad,
And wherein is his wrath more seen, than in his Temptations? OH! what a sad,
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and woful condition is it then, to lie under Temptations!
and woeful condition is it then, to lie under Temptations!
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Yet, let me tel you, though there be some suffering in every Temptation, and the least temptation is a great Affliction,
Yet, let me tell you, though there be Some suffering in every Temptation, and the least temptation is a great Affliction,
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yet the Saints and People of God, have no reason to be discouraged or cast down, whatever their Temptations be. How may that appear? Four Demonstrations of it. First:
yet the Saints and People of God, have no reason to be discouraged or cast down, whatever their Temptations be. How may that appear? Four Demonstrations of it. First:
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If Satan do therefore tempt the People of God, that he may discourage them; then have they no reason to be discouraged because they are tempted by Satan;
If Satan do Therefore tempt the People of God, that he may discourage them; then have they no reason to be discouraged Because they Are tempted by Satan;
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I say, if Satans great design, end, and aim, in all the Temptations of the Saints, be to discourage them;
I say, if Satan great Design, end, and aim, in all the Temptations of the Saints, be to discourage them;
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then they have no reason to be discouraged, because they are tempted; for then they should gratifie Satan, and give him his end.
then they have no reason to be discouraged, Because they Are tempted; for then they should gratify Satan, and give him his end.
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Now, Satan doth tempt that he may tempt; he tempts unto one sin, that he may tempt unto another;
Now, Satan does tempt that he may tempt; he tempts unto one since, that he may tempt unto Another;
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he tempteth a man to sin against the Law, that he may make him sin against the Gospel;
he tempts a man to since against the Law, that he may make him since against the Gospel;
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and what greater sin against the Gospel, than unbeleeving discouragements? He knows, or thinks, such and such a person is gone from his Kingdom,
and what greater since against the Gospel, than unbelieving discouragements? He knows, or thinks, such and such a person is gone from his Kingdom,
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and he saith, though I cannot hinder his Salvation, but he will be saved do what I can,
and he Says, though I cannot hinder his Salvation, but he will be saved do what I can,
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yet I will hinder his Comfort, and make him draw heavily;
yet I will hinder his Comfort, and make him draw heavily;
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and if I can but discourage him in his Duty, I shall in time make him to cast it off.
and if I can but discourage him in his Duty, I shall in time make him to cast it off.
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His great design is to discourage, and therefore whenever any Godly man is tempted, he should say,
His great Design is to discourage, and Therefore whenever any Godly man is tempted, he should say,
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well, through the Grace of Christ, seeing Satans design is to discourage, my design shall be to bear up my heart and spirit against all discouragements. Secondly:
well, through the Grace of christ, seeing Satan Design is to discourage, my Design shall be to bear up my heart and Spirit against all discouragements. Secondly:
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If God our Father, doth pity his Children under their Temptations; and the more they are tempted by Satan, the more they are pitied by God;
If God our Father, does pity his Children under their Temptations; and the more they Are tempted by Satan, the more they Are pitied by God;
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then have they no reason to be discouraged, whatever their Temptatio• ••e.
then have they no reason to be discouraged, whatever their Temptatio• ••e.
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How is it with your own Bowels? If you had two Childre•, one that is in your house with you at home; and another that is i•.
How is it with your own Bowels? If you had two Childre•, one that is in your house with you At home; and Another that is i•.
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Spain, or Italy, abroad, exposed to gr•at Temp••tions; Spain, or Italy, abroad, exposed to gr•at Temp••tions;
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is not your pity most towards that Child that is ab•o•d, and exposed to most Temptations? Your Love may be expressed to him that is at home,
is not your pity most towards that Child that is ab•o•d, and exposed to most Temptations? Your Love may be expressed to him that is At home,
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as much anoth•• 〈 ◊ 〉 but your pitying love is most to him that is abroad.
as much anoth•• 〈 ◊ 〉 but your pitying love is most to him that is abroad.
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As in the time of a Storm, great Rain, or Hail, if you have one Child lie in you• bo•om, or sitting upon your knee;
As in the time of a Storm, great Rain, or Hail, if you have one Child lie in you• bo•om, or sitting upon your knee;
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and another that is abroad in the op•n fields;
and Another that is abroad in the op•n fields;
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though your love in one kind, may run out to him th•t is upon your knee;
though your love in one kind, may run out to him th•t is upon your knee;
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yet, doth not your pitying Love run ou• more to him that is abroad in the open fields? Thus it is with God;
yet, does not your pitying Love run ou• more to him that is abroad in the open fields? Thus it is with God;
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he hath two sorts of Children; Some that are exposed to more temptations, and some that are expos•d to less;
he hath two sorts of Children; some that Are exposed to more temptations, and Some that Are expos•d to less;
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though his Grace, and Love, may run out more in one kind to them that are less tempted,
though his Grace, and Love, may run out more in one kind to them that Are less tempted,
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yet his pitying Love, runs out most unto those that are most tempted.
yet his pitying Love, runs out most unto those that Are most tempted.
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And upon this account you will find in Scripture, that when God saw any of his Children were to go into any Sad Temptation, he did either immediately before, in,
And upon this account you will find in Scripture, that when God saw any of his Children were to go into any Sad Temptation, he did either immediately before, in,
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or after, more than ordinarily reveal himsel• unto them; the more you are tempted by Satan, the more you are pitied by God:
or After, more than ordinarily reveal himsel• unto them; the more you Are tempted by Satan, the more you Are pitied by God:
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it matters not whether your Temptation be great, or smal; if less, you have the less pity;
it matters not whither your Temptation be great, or small; if less, you have the less pity;
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if more, you have the more pity: why then should you be discouraged, although your temptations be never so great? Thirdly:
if more, you have the more pity: why then should you be discouraged, although your temptations be never so great? Thirdly:
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If all the Temptations of Gods People, be overcome, and broken, before they do fall on them;
If all the Temptations of God's People, be overcome, and broken, before they do fallen on them;
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(20) sermon (DIV1)
699
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then have they no reason to be discouraged, or cast down, because they are tempted.
then have they no reason to be discouraged, or cast down, Because they Are tempted.
av vhb pns32 dx n1 pc-acp vbi vvn, cc vvd a-acp, c-acp pns32 vbr vvn.
(20) sermon (DIV1)
699
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5687
Now so it is, Christ was a common Person, not only in his death, but in his life;
Now so it is, christ was a Common Person, not only in his death, but in his life;
av av pn31 vbz, np1 vbds dt j n1, xx av-j p-acp po31 n1, cc-acp p-acp po31 n1;
(20) sermon (DIV1)
699
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5688
he did act, and work, and bear as a common person, as our Second Adam all along;
he did act, and work, and bear as a Common person, as our Second Adam all along;
pns31 vdd vvi, cc n1, cc vvi p-acp dt j n1, c-acp po12 ord np1 d a-acp;
(20) sermon (DIV1)
699
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Christus non meruit sibi; Christ did not die for himself, nor obey for himself;Christus non meruit sibi; christ did not die for himself, nor obey for himself;
fw-la fw-fr fw-la fw-la; np1 vdd xx vvi p-acp px31, ccx vvi p-acp px31;
(20) sermon (DIV1)
699
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5690
but he did die for us, and obey for us, and all his Seed were in him ▪ as in a common person;
but he did die for us, and obey for us, and all his Seed were in him ▪ as in a Common person;
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(20) sermon (DIV1)
699
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5691
look whatever evils Christ did bear, those he did bear for us, and we did bear in him,
look whatever evils christ did bear, those he did bear for us, and we did bear in him,
vvb r-crq n2-jn np1 vdd vvi, d pns31 vdd vvi p-acp pno12, cc pns12 vdd vvi p-acp pno31,
(20) sermon (DIV1)
699
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5692
as in our Second Adam; and therefore, when he was tempted, he stood as a common person in his Temptations,
as in our Second Adam; and Therefore, when he was tempted, he stood as a Common person in his Temptations,
c-acp p-acp po12 ord np1; cc av, c-crq pns31 vbds vvn, pns31 vvd p-acp dt j n1 p-acp po31 n2,
(20) sermon (DIV1)
699
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5693
and in him all the Saints and People of God, who are his Seed, were tempted,
and in him all the Saints and People of God, who Are his Seed, were tempted,
cc p-acp pno31 d dt n2 cc n1 pp-f np1, r-crq vbr po31 n1, vbdr vvn,
(20) sermon (DIV1)
699
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5694
and in his overcoming, they did overcome;
and in his overcoming, they did overcome;
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(20) sermon (DIV1)
699
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5695
for as when the first Adam was tempted, he being a Common Person, we al were tempted in him;
for as when the First Adam was tempted, he being a Common Person, we all were tempted in him;
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(20) sermon (DIV1)
699
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5696
and when he yielded to Satan, we did all yield in him; when he was overcome, we were overcome in him;
and when he yielded to Satan, we did all yield in him; when he was overcome, we were overcome in him;
cc c-crq pns31 vvd p-acp np1, pns12 vdd d vvi p-acp pno31; c-crq pns31 vbds vvn, pns12 vbdr vvn p-acp pno31;
(20) sermon (DIV1)
699
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5697
and when he did eat the forbidden fruit, all his Seed did eat in him; and every Child of Adam may now say, I did then eat the forbidden Fruit:
and when he did eat the forbidden fruit, all his Seed did eat in him; and every Child of Adam may now say, I did then eat the forbidden Fruit:
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(20) sermon (DIV1)
699
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5698
So when Christ was tempted, all his Seed were tempted in him; and when he overcame, all his Seed overcame in him.
So when christ was tempted, all his Seed were tempted in him; and when he overcame, all his Seed overcame in him.
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(20) sermon (DIV1)
699
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And therefore when you read the Story of Christs Temptations, ye are not barely to say,
And Therefore when you read the Story of Christ Temptations, you Are not barely to say,
cc av c-crq pn22 vvb dt n1 pp-f npg1 n2, pn22 vbr xx av-j pc-acp vvi,
(20) sermon (DIV1)
699
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5700
thus, and thus, Christ resisted for my Example; but in his resisting, I did resist; in his overcoming, I did overcome:
thus, and thus, christ resisted for my Exampl; but in his resisting, I did resist; in his overcoming, I did overcome:
av, cc av, np1 vvd p-acp po11 n1; cc-acp p-acp po31 j-vvg, pns11 vdd vvi; p-acp po31 vvg, pns11 vdd vvi:
(20) sermon (DIV1)
699
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5701
for, as I did eat in the First Adams eating, and yield in the First Adams yielding;
for, as I did eat in the First Adams eating, and yield in the First Adams yielding;
c-acp, c-acp pns11 vdd vvi p-acp dt ord npg1 vvg, cc vvi p-acp dt ord npg1 vvg;
(20) sermon (DIV1)
699
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5702
so I did refuse, and resist, and overcome in Christ, the Second Adams refusing, resisting, and overcoming:
so I did refuse, and resist, and overcome in christ, the Second Adams refusing, resisting, and overcoming:
av pns11 vdd vvi, cc vvi, cc vvn p-acp np1, dt ord npg1 vvg, j-vvg, cc vvg:
(20) sermon (DIV1)
699
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5703
Thus with all the Saints, and People of God, who are the Seed of the second Adam, Christ hath not only overcome their Temptations for them,
Thus with all the Saints, and People of God, who Are the Seed of the second Adam, christ hath not only overcome their Temptations for them,
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(20) sermon (DIV1)
699
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5704
but in Christ their second Adam, th•y have overcome Satan, and made a spoil of Principalities and Powers:
but in christ their second Adam, th•y have overcome Satan, and made a spoil of Principalities and Powers:
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(20) sermon (DIV1)
699
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5705
and therefore, why should they be discouraged, whatever their Temptations be? Fourthly:
and Therefore, why should they be discouraged, whatever their Temptations be? Fourthly:
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(20) sermon (DIV1)
699
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5706
If God hath such an over-ruling hand of Grace, upon all the Temptations of the Saints,
If God hath such an overruling hand of Grace, upon all the Temptations of the Saints,
cs np1 vhz d dt j n1 pp-f n1, p-acp d dt n2 pp-f dt n2,
(20) sermon (DIV1)
700
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5707
as that they shall turn to their good;
as that they shall turn to their good;
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(20) sermon (DIV1)
700
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5708
then they have no reason to be cast down, or to be discouraged, because of them.
then they have no reason to be cast down, or to be discouraged, Because of them.
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(20) sermon (DIV1)
700
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5709
Now, God would never suffer his People to be tempted, but that he intendeth to destroy their Temptations, by their Temptations;
Now, God would never suffer his People to be tempted, but that he intends to destroy their Temptations, by their Temptations;
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(20) sermon (DIV1)
700
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5710
look what is the end, and issue, of an evil, that was Gods design in suffering that evil to come to pass:
look what is the end, and issue, of an evil, that was God's Design in suffering that evil to come to pass:
vvb r-crq vbz dt n1, cc n1, pp-f dt n-jn, cst vbds npg1 n1 p-acp vvg d n-jn pc-acp vvi pc-acp vvi:
(20) sermon (DIV1)
700
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5711
and this is the end, and issue of all the Saints Temptations, that thereby they are more enlightened:
and this is the end, and issue of all the Saints Temptations, that thereby they Are more enlightened:
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(20) sermon (DIV1)
700
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5712
Tentatio dat intellectum; Temptation gives understanding; tempting times, are teaching times. Thereby they are more humbled;Tentatio that Intellectum; Temptation gives understanding; tempting times, Are teaching times. Thereby they Are more humbled;
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(20) sermon (DIV1)
700
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5713
For this cause (saith Paul) I received a Messenger of Satan (he speaks it twice) that I might not be exalted. For this cause (Says Paul) I received a Messenger of Satan (he speaks it twice) that I might not be exalted.
p-acp d n1 (vvz np1) pns11 vvd dt n1 pp-f np1 (pns31 vvz pn31 av) d pns11 vmd xx vbi vvn.
(20) sermon (DIV1)
701
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5714
Thereby they are the more occasioned to live in God, and depend on him. Watch and pray (saith our Savior) lest ye fall into Temptation: Watching doth note our diligence; Praying doth note our dependance:
Thereby they Are the more occasioned to live in God, and depend on him. Watch and pray (Says our Saviour) lest you fallen into Temptation: Watching does note our diligence; Praying does note our dependence:
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(20) sermon (DIV1)
702
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5715
And why Watch, and Pray? but, lest ye enter into Temptation. Thereby the Grace, and Power, and Might of God in Christ, is the more discovered, and revealed to them;
And why Watch, and Pray? but, lest you enter into Temptation. Thereby the Grace, and Power, and Might of God in christ, is the more discovered, and revealed to them;
cc q-crq vvb, cc vvb? cc-acp, cs pn22 vvb p-acp n1. av dt n1, cc n1, cc vmd pp-f n1 p-acp np1, vbz dt av-dc vvn, cc vvn p-acp pno32;
(20) sermon (DIV1)
702
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5716
My Grace is sufficient for thee, saith God to Paul, in the time of his Temptation;My Grace is sufficient for thee, Says God to Paul, in the time of his Temptation;
po11 n1 vbz j p-acp pno21, vvz np1 p-acp np1, p-acp dt n1 pp-f po31 n1;
(20) sermon (DIV1)
703
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5717
a word which he had not heard before. Thereby their Graces are more encreased, as the Israelites were multiplied by being oppressed. Ʋnus Christianus tentatus mille Christiani;
a word which he had not herd before. Thereby their Graces Are more increased, as the Israelites were multiplied by being oppressed. Ʋnus Christian tentatus mille Christians;
dt n1 r-crq pns31 vhd xx vvn a-acp. av po32 n2 vbr av-dc vvd, c-acp dt np2 vbdr vvn p-acp vbg vvn. np1 np1 fw-la fw-la np1;
(20) sermon (DIV1)
703
Image 69
5718
O•e tempted Christian, is worth a thousand, saith Luther; for as the wind, and breath of the Bellows (though contrary to the fire) blows up the fire, and encreaseth the flame thereof;
O•e tempted Christian, is worth a thousand, Says Luther; for as the wind, and breath of the Bellows (though contrary to the fire) blows up the fire, and increases the flame thereof;
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(20) sermon (DIV1)
704
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5719
So, though the breath of Temptation be contrary to Grace, yet thereby Grace is more encreased,
So, though the breath of Temptation be contrary to Grace, yet thereby Grace is more increased,
av, cs dt n1 pp-f n1 vbb j-jn p-acp n1, av av n1 vbz av-dc vvn,
(20) sermon (DIV1)
704
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5720
and raised to a higher flame. When Satan curseth, God blesseth; and when God blesseth, he saith, Encrease, and multiply.
and raised to a higher flame. When Satan Curseth, God Blesses; and when God Blesses, he Says, Increase, and multiply.
cc vvd p-acp dt jc n1. c-crq np1 vvz, np1 vvz; cc c-crq np1 vvz, pns31 vvz, vvb, cc vvi.
(20) sermon (DIV1)
704
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5721
Thereby all the Saints are made to triumph over Satan: It is a Christians Duty, not only to triumph over the World, but over Satan;
Thereby all the Saints Are made to triumph over Satan: It is a Christians Duty, not only to triumph over the World, but over Satan;
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(20) sermon (DIV1)
705
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5722
therefore, saith the Apostle, The God of Peace tread down Satan under your Feet; those are words of triumph:
Therefore, Says the Apostle, The God of Peace tread down Satan under your Feet; those Are words of triumph:
av, vvz dt n1, dt n1 pp-f n1 vvb a-acp np1 p-acp po22 n2; d vbr n2 pp-f n1:
(20) sermon (DIV1)
705
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5723
and Paul in the name of other Christians, triumphs over Principalities and Powers;
and Paul in the name of other Christians, Triumphos over Principalities and Powers;
cc np1 p-acp dt n1 pp-f j-jn np1, vvz p-acp n2 cc n2;
(20) sermon (DIV1)
705
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5724
How shal a man triumph, if he never have Victory? and how shall he have the Victory,
How shall a man triumph, if he never have Victory? and how shall he have the Victory,
q-crq vmb dt n1 n1, cs pns31 av-x vhi n1? cc q-crq vmb pns31 vhi dt n1,
(20) sermon (DIV1)
705
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5725
if he never fights? Therefore God leads his People into the Field, that they may sight;
if he never fights? Therefore God leads his People into the Field, that they may sighed;
cs pns31 av-x vvz? av np1 vvz po31 n1 p-acp dt n1, cst pns32 vmb vvi;
(20) sermon (DIV1)
705
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5726
but in all this Fight, God stands by, Christ stands by, Love stands by; and God hath no design, but of Love, upon his Children in their Temptations.
but in all this Fight, God Stands by, christ Stands by, Love Stands by; and God hath no Design, but of Love, upon his Children in their Temptations.
cc-acp p-acp d d n1, np1 vvz p-acp, np1 vvz p-acp, n1 vvz p-acp; cc np1 vhz dx n1, cc-acp pp-f n1, p-acp po31 n2 p-acp po32 n2.
(20) sermon (DIV1)
705
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5727
Yea, Upon this account our Savior saith, That he doth appoint unto his Disciples a Kingdom,
Yea, Upon this account our Saviour Says, That he does appoint unto his Disciples a Kingdom,
uh, p-acp d n1 po12 n1 vvz, cst pns31 vdz vvi p-acp po31 n2 dt n1,
(20) sermon (DIV1)
706
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5728
because they continued with him in his Temptations, Luke, 22. and shall his Disciples then lie down,Because they continued with him in his Temptations, Lycia, 22. and shall his Disciples then lie down,
c-acp pns32 vvd p-acp pno31 p-acp po31 n2, av, crd cc vmb po31 n2 av vvb a-acp,
(20) sermon (DIV1)
706
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5729
and be discouraged, or complain, because they are with him in his Temptations? Surely they have no cau•e, they have no reason for their Discouragements, whatever their Temptations be.
and be discouraged, or complain, Because they Are with him in his Temptations? Surely they have no cau•e, they have no reason for their Discouragements, whatever their Temptations be.
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(20) sermon (DIV1)
706
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5730
But I have been tempted long, and long, and long assaulted; yet I have no deliverance. But I have been tempted long, and long, and long assaulted; yet I have no deliverance.
cc-acp pns11 vhb vbn vvn av-j, cc av-j, cc av-j vvn; av pns11 vhb dx n1.
(20) sermon (DIV1)
707
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5731
How long? as long as Christ himself? He was in all points tempted as we are, sin excepted, Heb. 4. Indeed Satan found nothing in him, no tinder to receive the sparks of his Temptations;
How long? as long as christ himself? He was in all points tempted as we Are, sin excepted, Hebrew 4. Indeed Satan found nothing in him, no tinder to receive the sparks of his Temptations;
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(20) sermon (DIV1)
708
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5732
but do but abate the sin of his Temptations, and then, in all points he was tempted as we are,
but do but abate the since of his Temptations, and then, in all points he was tempted as we Are,
cc-acp vdb cc-acp vvi dt n1 pp-f po31 n2, cc av, p-acp d n2 pns31 vbds vvn c-acp pns12 vbr,
(20) sermon (DIV1)
708
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5733
even as much, and as long;
even as much, and as long;
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(20) sermon (DIV1)
708
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5734
for if you look into Luke, cap. 4. ver. 2. you shal find that he was at one time tempted forty daies;
for if you look into Lycia, cap. 4. ver. 2. you shall find that he was At one time tempted forty days;
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(20) sermon (DIV1)
708
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5735
and then when Satan left him, the Text tels us, He left him for a season, for he was dayly tempting of him;
and then when Satan left him, the Text tells us, He left him for a season, for he was daily tempting of him;
cc av c-crq np1 vvd pno31, dt n1 vvz pno12, pns31 vvd pno31 p-acp dt n1, c-acp pns31 vbds av-j vvg pp-f pno31;
(20) sermon (DIV1)
708
Image 69
5736
and though you have been long assaulted, hath not Satan left you for a season? have you not had some intermissions, some revives, some breathing times? Job complained, that he was not suffered to swallow his spittle, he had no breathing time, as he thought:
and though you have been long assaulted, hath not Satan left you for a season? have you not had Some intermissions, Some revives, Some breathing times? Job complained, that he was not suffered to swallow his spittle, he had no breathing time, as he Thought:
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(20) sermon (DIV1)
708
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5737
But though your Temptations have been long, and very long, yet you have had revives, Satan hath lest you for a season:
But though your Temptations have been long, and very long, yet you have had revives, Satan hath lest you for a season:
cc-acp cs po22 n2 vhb vbn j, cc av av-j, av pn22 vhb vhn vvz, np1 vhz vvn pn22 p-acp dt n1:
(20) sermon (DIV1)
708
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5738
And if that be true, That God hath such an over-ruling hand of Grace upon your Temptations;
And if that be true, That God hath such an overruling hand of Grace upon your Temptations;
cc cs d vbb j, cst np1 vhz d dt j n1 pp-f n1 p-acp po22 n2;
(20) sermon (DIV1)
708
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5739
that your very Temptations shal turn to your Good; that thereby you are more enlightened, humbled, and your Grace encreased;
that your very Temptations shall turn to your Good; that thereby you Are more enlightened, humbled, and your Grace increased;
cst po22 j n2 vmb vvi p-acp po22 j; cst av pn22 vbr av-dc vvn, vvn, cc po22 n1 vvd;
(20) sermon (DIV1)
708
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5740
then the longer you are in this School, the better Scholler you shall be; the more enlightened, and the more humbled, and the more gracious;
then the longer you Are in this School, the better Scholar you shall be; the more enlightened, and the more humbled, and the more gracious;
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(20) sermon (DIV1)
708
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5741
why should you then be discouraged, though your Temptations be very long?
why should you then be discouraged, though your Temptations be very long?
q-crq vmd pn22 av vbi vvn, cs po22 n2 vbb av av-j?
(20) sermon (DIV1)
708
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5742
But I am tempted many times to doubt of my Child-ship, Whether I be the Child of God or no. But I am tempted many times to doubt of my Childship, Whither I be the Child of God or no.
cc-acp pns11 vbm vvn d n2 pc-acp vvi pp-f po11 n1, cs pns11 vbb dt n1 pp-f np1 cc uh-dx.
(20) sermon (DIV1)
709
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5743
And was not Christ our Savior tempted so? There is but three particular Temptations mentioned in all the forty daies of Christs Temptation;
And was not christ our Saviour tempted so? There is but three particular Temptations mentioned in all the forty days of Christ Temptation;
cc vbds xx np1 po12 n1 vvn av? pc-acp vbz cc-acp crd j n2 vvn p-acp d dt crd n2 pp-f npg1 n1;
(20) sermon (DIV1)
710
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5744
and two of them run so;
and two of them run so;
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(20) sermon (DIV1)
710
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5745
If thou be the Son of God? wherein Satan labors to draw a cloud upon Christs Assurance,If thou be the Son of God? wherein Satan labors to draw a cloud upon Christ Assurance,
cs pns21 vbb dt n1 pp-f np1? c-crq np1 vvz pc-acp vvi dt n1 p-acp npg1 n1,
(20) sermon (DIV1)
710
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5746
and to write an IF, upon his Child-ship, or Son-ship.
and to write an IF, upon his Childship, or Sonship.
cc pc-acp vvi dt cs, p-acp po31 n1, cc n1.
(20) sermon (DIV1)
710
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5747
Do you think to march through your Enemies Countrey to Heaven, and never be at a stand about your Condition? Suppose a man should travel through a strange Countrey which were very long, wherein he never was before,
Do you think to march through your Enemies Country to Heaven, and never be At a stand about your Condition? Suppose a man should travel through a strange Country which were very long, wherein he never was before,
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(20) sermon (DIV1)
710
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5748
and wherein are many cross waies;
and wherein Are many cross ways;
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(20) sermon (DIV1)
710
Image 69
5749
would you not wonder that •e should •ravel all the way, and never be at a stand about 〈 ◊ 〉, •ever question his way,
would you not wonder that •e should •ravel all the Way, and never be At a stand about 〈 ◊ 〉, •ever question his Way,
vmd pn22 xx vvi d n1 vmd vvi d dt n1, cc av-x vbb p-acp dt n1 p-acp 〈 sy 〉, av vvb po31 n1,
(20) sermon (DIV1)
710
Image 69
5750
whether right, or wrong? If you be the Child of God, you are now from home,
whither right, or wrong? If you be the Child of God, you Are now from home,
cs j-jn, cc vvi? cs pn22 vbb dt n1 pp-f np1, pn22 vbr av p-acp n1-an,
(20) sermon (DIV1)
710
Image 69
5751
and travelling 〈 … 〉 a strange Countrey;
and traveling 〈 … 〉 a strange Country;
cc vvg 〈 … 〉 dt j n1;
(20) sermon (DIV1)
710
Image 69
5752
and do you think it is possible, 〈 ◊ 〉 •ould it not be a wonder, that meeting with so many cross wai•s, you should never be at a stand about your Condition,
and do you think it is possible, 〈 ◊ 〉 •ould it not be a wonder, that meeting with so many cross wai•s, you should never be At a stand about your Condition,
cc vdb pn22 vvi pn31 vbz j, 〈 sy 〉 vmd pn31 xx vbi dt n1, cst vvg p-acp av d j n2, pn22 vmd av-x vbi p-acp dt n1 p-acp po22 n1,
(20) sermon (DIV1)
710
Image 69
5753
or question your way, whether you be right or no? Give me leave to propound you a Parable:
or question your Way, whither you be right or no? Give me leave to propound you a Parable:
cc vvb po22 n1, cs pn22 vbb j-jn cc av-dx? vvb pno11 n1 pc-acp vvi pn22 dt n1:
(20) sermon (DIV1)
710
Image 69
5754
Suppose two men, one goes very brave, fares deliciously, is very merry, and full of money;
Suppose two men, one Goes very brave, fares deliciously, is very merry, and full of money;
vvb crd n2, pi vvz av j, vvz av-j, vbz av j, cc j pp-f n1;
(20) sermon (DIV1)
710
Image 69
5755
yet hath no Lands, no Calling, nothing left him, no friends to maintain him, nor no honest way known to bring him in money,
yet hath no Lands, no Calling, nothing left him, no Friends to maintain him, nor no honest Way known to bring him in money,
av vhz dx n2, av-dx vvg, pix vvd pno31, dx n2 pc-acp vvi pno31, ccx dx j n1 vvn pc-acp vvi pno31 p-acp n1,
(20) sermon (DIV1)
710
Image 69
5756
and yet he is full of it:
and yet he is full of it:
cc av pns31 vbz j pp-f pn31:
(20) sermon (DIV1)
710
Image 69
5757
The other works hard, fares meanly, goes plainly, and he is oft complaining, I fear I shal want,
The other works hard, fares meanly, Goes plainly, and he is oft complaining, I Fear I shall want,
dt n-jn vvz av-j, vvz av-j, vvz av-j, cc pns31 vbz av vvg, pns11 vvb pns11 vmb vvi,
(20) sermon (DIV1)
710
Image 69
5758
and miscarry, yet he hath a Calling, some Land, good Friends, and some Money:
and miscarry, yet he hath a Calling, Some Land, good Friends, and Some Money:
cc vvi, av pns31 vhz dt vvg, d n1, j n2, cc d n1:
(20) sermon (DIV1)
710
Image 69
5759
Which of these two think you, doth come most honestly by his Money? Will you not all say, the latter? For,
Which of these two think you, does come most honestly by his Money? Will you not all say, the latter? For,
r-crq pp-f d crd vvi pn22, vdz vvi av-ds av-j p-acp po31 n1? n1 pn22 xx d vvi, dt d? p-acp,
(20) sermon (DIV1)
710
Image 69
5760
though he hath but little, yet he works, hath a Lawful Calling, waies known for to bring it in.
though he hath but little, yet he works, hath a Lawful Calling, ways known for to bring it in.
cs pns31 vhz p-acp j, av pns31 vvz, vhz dt j vvg, n2 vvn p-acp pc-acp vvi pn31 p-acp.
(20) sermon (DIV1)
710
Image 69
5761
But as for the other, though fine brave, and looks high, yet he hath nothing to bring it in;
But as for the other, though fine brave, and looks high, yet he hath nothing to bring it in;
cc-acp c-acp p-acp dt n-jn, cs j j, cc vvz j, av pns31 vhz pix pc-acp vvi pn31 p-acp;
(20) sermon (DIV1)
710
Image 69
5762
I sear he comes not well by it. So Spiritually:
I sear he comes not well by it. So Spiritually:
pns11 vvb pns31 vvz xx av p-acp pn31. av av-j:
(20) sermon (DIV1)
710
Image 69
5763
there are two sorts of People in the world, One that is very confident of his Salvation,
there Are two sorts of People in the world, One that is very confident of his Salvation,
a-acp vbr crd n2 pp-f n1 p-acp dt n1, pi cst vbz av j pp-f po31 n1,
(20) sermon (DIV1)
710
Image 69
5764
and full of Comfort, yet he prayeth not in private, reads not, meditates not, examineth not his own heart, takes no pains about his soul,
and full of Comfort, yet he Prayeth not in private, reads not, meditates not, examineth not his own heart, Takes no pains about his soul,
cc j pp-f n1, av pns31 vvz xx p-acp j, vvz xx, vvz xx, vvz xx po31 d n1, vvz dx n2 p-acp po31 n1,
(20) sermon (DIV1)
710
Image 69
5787
such, and such things I am tempted to, as my very soul and flesh doth tremble at;
such, and such things I am tempted to, as my very soul and Flesh does tremble At;
d, cc d n2 pns11 vbm vvn p-acp, c-acp po11 j n1 cc n1 vdz vvi p-acp;
(20) sermon (DIV1)
711
Image 69
5765
but is often spending, keeping ill company, will be somtimes drunk, swear, and be unclean, yet he is very confident he shall go to Heaven:
but is often spending, keeping ill company, will be sometimes drunk, swear, and be unclean, yet he is very confident he shall go to Heaven:
cc-acp vbz av vvg, vvg j-jn n1, vmb vbi av vvn, vvb, cc vbi j, av pns31 vbz av j pns31 vmb vvi p-acp n1:
(20) sermon (DIV1)
710
Image 69
5766
The other praies, hears, reads, meditates, walketh with all strictness in his life, and conversation, yet he is alwaies doubting, and fearing;
The other prays, hears, reads, meditates, walks with all strictness in his life, and Conversation, yet he is always doubting, and fearing;
dt n-jn vvz, vvz, vvz, vvz, vvz p-acp d n1 p-acp po31 n1, cc n1, av pns31 vbz av vvg, cc vvg;
(20) sermon (DIV1)
710
Image 69
5767
but through Grace he hath some Comfort:
but through Grace he hath Some Comfort:
cc-acp p-acp n1 pns31 vhz d n1:
(20) sermon (DIV1)
710
Image 69
5768
Which of these two, think you, is in the best condition, and comes most honestly by his Comfort? Will you not say,
Which of these two, think you, is in the best condition, and comes most honestly by his Comfort? Will you not say,
r-crq pp-f d crd, vvb pn22, vbz p-acp dt js n1, cc vvz av-ds av-j p-acp po31 n1? n1 pn22 xx vvi,
(20) sermon (DIV1)
710
Image 69
5769
surely, the latter? for though he fears, yet he is alwaies doing, working Heaven-ward:
surely, the latter? for though he fears, yet he is always doing, working Heavenward:
av-j, dt d? c-acp cs pns31 vvz, av pns31 vbz av vdg, vvg n1:
(20) sermon (DIV1)
710
Image 69
5770
The other, though confident, and ful of Comforts, hath no good way for to bring them in,
The other, though confident, and full of Comforts, hath no good Way for to bring them in,
dt n-jn, cs j, cc j pp-f n2, vhz dx j n1 c-acp pc-acp vvi pno32 p-acp,
(20) sermon (DIV1)
710
Image 69
5771
and therefore surely his Evidence for Heaven is stolen, his Comforts are all stolen:
and Therefore surely his Evidence for Heaven is stolen, his Comforts Are all stolen:
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(20) sermon (DIV1)
710
Image 69
5772
But as for the other, though he hath but little Comfort, yet he comes truly by it.
But as for the other, though he hath but little Comfort, yet he comes truly by it.
cc-acp c-acp p-acp dt n-jn, cs pns31 vhz p-acp j n1, av pns31 vvz av-j p-acp pn31.
(20) sermon (DIV1)
710
Image 69
5773
Thus it may be with you;
Thus it may be with you;
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(20) sermon (DIV1)
710
Image 69
5774
whilst others swaggering it, and braving it out with their Comfort, and false Confidence, go to Hell, and perish everlastingly.
while Others swaggering it, and braving it out with their Comfort, and false Confidence, go to Hell, and perish everlastingly.
cs n2-jn j-vvg pn31, cc vvg pn31 av p-acp po32 n1, cc j n1, vvb p-acp n1, cc vvi av-j.
(20) sermon (DIV1)
710
Image 69
5775
It is a sure Rule, That Gods Promise of Mercy, doth suppose our Misery; if he promise health, he supposeth our sickness;
It is a sure Rule, That God's Promise of Mercy, does suppose our Misery; if he promise health, he Supposeth our sickness;
pn31 vbz dt j n1, cst n2 vvb pp-f n1, vdz vvi po12 n1; cs pns31 vvb n1, pns31 vvz po12 n1;
(20) sermon (DIV1)
710
Image 69
5776
if he promise Grace, it supposeth our sin.
if he promise Grace, it Supposeth our since.
cs pns31 vvb n1, pn31 vvz po12 n1.
(20) sermon (DIV1)
710
Image 69
5777
Now, though in the times of the old Testament, God promised much outward Blessing, yet in the times of the new Testament, the Mercy promised, is, To send the Comforter;
Now, though in the times of the old Testament, God promised much outward Blessing, yet in the times of the new Testament, the Mercy promised, is, To send the Comforter;
av, cs p-acp dt n2 pp-f dt j n1, np1 vvd d j n1, av p-acp dt n2 pp-f dt j n1, dt n1 vvd, vbz, pc-acp vvi dt n1;
(20) sermon (DIV1)
710
Image 69
5778
the Spirit who shall bear witness unto our Spirits, that we are the Children of God: often our Savior saith;
the Spirit who shall bear witness unto our Spirits, that we Are the Children of God: often our Saviour Says;
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(20) sermon (DIV1)
710
Image 69
5779
I wil send the Comfor•• ▪ Why? but to show, that in the times of the Gospel, the People of God shall labor under doubtings,
I will send the Comfor•• ▪ Why? but to show, that in the times of the Gospel, the People of God shall labour under doubtings,
pns11 vmb vvi dt np1 ▪ uh-crq? cc-acp pc-acp vvi, cst p-acp dt n2 pp-f dt n1, dt n1 pp-f np1 vmb vvi p-acp n2,
(20) sermon (DIV1)
710
Image 69
5780
and be full of fears about their Spiritual estate;
and be full of fears about their Spiritual estate;
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(20) sermon (DIV1)
710
Image 69
5781
and therefore, though you do doubt of your Child-ship (which is your evil) yet your state herein, is no other than what may be the state,
and Therefore, though you do doubt of your Childship (which is your evil) yet your state herein, is no other than what may be the state,
cc av, cs pn22 vdb vvi pp-f po22 n1 (r-crq vbz po22 j-jn) av po22 n1 av, vbz dx n-jn cs q-crq vmb vbi dt n1,
(20) sermon (DIV1)
710
Image 69
5782
and condition of Gods own People in these Gospel times; why therefore should you be discouraged in this respect?
and condition of God's own People in these Gospel times; why Therefore should you be discouraged in this respect?
cc n1 pp-f n2 d n1 p-acp d n1 n2; q-crq av vmd pn22 vbi vvn p-acp d n1?
(20) sermon (DIV1)
710
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5783
But I do not only doubt of my Child-ship, I am not only tempted to doubt whether I be the Child of God or no; But I do not only doubt of my Childship, I am not only tempted to doubt whither I be the Child of God or no;
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(20) sermon (DIV1)
711
Image 69
5784
but I labor under sad and searful temptations, I am tempted to strange, and horrid things, such as I fear to name;
but I labour under sad and searful temptations, I am tempted to strange, and horrid things, such as I Fear to name;
cc-acp pns11 vvb p-acp j cc j n2, pns11 vbm vvn p-acp j, cc j n2, d c-acp pns11 vvb pc-acp vvi;
(20) sermon (DIV1)
711
Image 69
5785
I am even tempted to make away my self; tempted with blasphemous thoughts, to doubt whether there be a God or no; whether the Scripture be true;
I am even tempted to make away my self; tempted with blasphemous thoughts, to doubt whither there be a God or no; whither the Scripture be true;
pns11 vbm av vvn pc-acp vvi av po11 n1; vvn p-acp j n2, pc-acp vvi cs pc-acp vbi dt n1 cc av-dx; cs dt n1 vbb j;
(20) sermon (DIV1)
711
Image 69
5786
and to say, that I have sinned against the holy Ghost;
and to say, that I have sinned against the holy Ghost;
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(20) sermon (DIV1)
711
Image 69
5788
and have I not just cause, and reason now, to be discouraged, and cast down? and have I not just cause, and reason now, to be discouraged, and cast down?
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(20) sermon (DIV1)
711
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5789
I confess this is sad indeed:
I confess this is sad indeed:
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(20) sermon (DIV1)
712
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5790
I do not read in Scripture (though I read of many sins of the Godly) that ever any Godly man did make away himself.
I do not read in Scripture (though I read of many Sins of the Godly) that ever any Godly man did make away himself.
pns11 vdb xx vvi p-acp n1 (cs pns11 vvb pp-f d n2 pp-f dt j) cst av d j n1 vdd vvi av px31.
(20) sermon (DIV1)
712
Image 69
5791
It is a good Speech of Austin: Sibi auferendo presentem v•tam, abnegant futuram; Men by taking away their present life, de•• themselves their future life:
It is a good Speech of Austin: Sibi auferendo presentem v•tam, abnegant futuram; Men by taking away their present life, de•• themselves their future life:
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(20) sermon (DIV1)
712
Image 69
5792
But because (saith Mr. Perkins ) 〈 … 〉 •one this, whose lives have been counted honest, 〈 … 〉 •ly; therefore my Sentence is thus:
But Because (Says Mr. Perkins) 〈 … 〉 •one this, whose lives have been counted honest, 〈 … 〉 •ly; Therefore my Sentence is thus:
cc-acp c-acp (vvz n1 np1) 〈 … 〉 vdn d, rg-crq n2 vhb vbn vvn j, 〈 … 〉 av-vvn; av po11 n1 vbz av:
(20) sermon (DIV1)
712
Image 69
5793
I dare not 〈 … 〉 damned, because of their former life; and I dare not say they are saved, because of their sinful death;
I Dare not 〈 … 〉 damned, Because of their former life; and I Dare not say they Are saved, Because of their sinful death;
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(20) sermon (DIV1)
712
Image 69
5794
yet for the Temptation it self, I say, if it do not come to act;
yet for the Temptation it self, I say, if it do not come to act;
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(20) sermon (DIV1)
712
Image 69
5795
as there is no Duty which a Godly man doth perform, but a wicked man may do the same, yet remain wicked;
as there is no Duty which a Godly man does perform, but a wicked man may do the same, yet remain wicked;
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(20) sermon (DIV1)
712
Image 69
5796
so, there is no Temptation which a wicked man may yield unto, but a godly man may be tempted unto, yet remain godly:
so, there is no Temptation which a wicked man may yield unto, but a godly man may be tempted unto, yet remain godly:
av, pc-acp vbz dx n1 r-crq dt j n1 vmb vvi p-acp, cc-acp dt j n1 vmb vbi vvn p-acp, av vvb j:
(20) sermon (DIV1)
712
Image 69
5797
was not Christ himself tempted by Satan, to throw himself down from the Pinacle of the Temple? yet he did it not:
was not christ himself tempted by Satan, to throw himself down from the Pinnacle of the Temple? yet he did it not:
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(20) sermon (DIV1)
712
Image 69
5798
Only my Counsel and Advice from the Lord is;
Only my Counsel and advice from the Lord is;
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(20) sermon (DIV1)
712
Image 69
5799
If any be troubled with such a Temptation, be sure you reveal it, and discover it presently;
If any be troubled with such a Temptation, be sure you reveal it, and discover it presently;
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(20) sermon (DIV1)
712
Image 69
5800
and as for those horrid, blasphemous suggestions which lie so heavy upon your souls, which make your heart and flesh to tremble at the rising of them.
and as for those horrid, blasphemous suggestions which lie so heavy upon your Souls, which make your heart and Flesh to tremble At the rising of them.
cc c-acp p-acp d j, j n2 r-crq vvb av j p-acp po22 n2, r-crq vvb po22 n1 cc n1 pc-acp vvi p-acp dt n-vvg pp-f pno32.
(20) sermon (DIV1)
712
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5801
Ye have read how it was with the King of Moab, when he could not break through the Hoast of Israel,
You have read how it was with the King of Moab, when he could not break through the Host of Israel,
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(20) sermon (DIV1)
712
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5802
nor make them cease from following the Victory, he presented unto their view, a horrible Spectacle, sacrificing on the walls, his own dear Son,
nor make them cease from following the Victory, he presented unto their view, a horrible Spectacle, sacrificing on the walls, his own dear Son,
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(20) sermon (DIV1)
712
Image 69
5803
and Heir to the Crown, that so the Israelites being not able to endure the view of that inhumane sight, might give over the Victory. Thus doth Satan do;
and Heir to the Crown, that so the Israelites being not able to endure the view of that inhumane sighed, might give over the Victory. Thus does Satan doe;
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(20) sermon (DIV1)
712
Image 69
5804
when he cannot drive a gracious soul out of the field, any other way, then he presenteth such horrid, inhumane suggestions to him, that he may scare him from the good waies of God:
when he cannot drive a gracious soul out of the field, any other Way, then he presents such horrid, inhumane suggestions to him, that he may scare him from the good ways of God:
c-crq pns31 vmbx vvi dt j n1 av pp-f dt n1, d j-jn n1, cs pns31 vvz d j, j n2 p-acp pno31, cst pns31 vmb vvi pno31 p-acp dt j n2 pp-f np1:
(20) sermon (DIV1)
712
Image 69
5805
it is not in our power to hinder Satan from presenting these things to our thoughts.
it is not in our power to hinder Satan from presenting these things to our thoughts.
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(20) sermon (DIV1)
712
Image 69
5806
When you come into wicked, ungodly, and prophane Company, if they wil swear, and curse, and blaspheme, you cannot hinder them from speaking, nor your self from hearing;
When you come into wicked, ungodly, and profane Company, if they will swear, and curse, and Blaspheme, you cannot hinder them from speaking, nor your self from hearing;
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(20) sermon (DIV1)
712
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5807
you may sit down, and mourn, saying, O! what Blasphemy is here! what Cursing is here!
you may fit down, and mourn, saying, OH! what Blasphemy is Here! what Cursing is Here!
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(20) sermon (DIV1)
712
Image 69
5808
but do what you can, they will fill your Ears with these things: Now Satan being a Spirit, he is able to present these Blasphemies to your Spirits, and you cannot hinder it:
but do what you can, they will fill your Ears with these things: Now Satan being a Spirit, he is able to present these Blasphemies to your Spirits, and you cannot hinder it:
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(20) sermon (DIV1)
712
Image 69
5809
you may cry out and say, O! what Blasphemy is here! O! what a burden is this to my soul!
you may cry out and say, OH! what Blasphemy is Here! OH! what a burden is this to my soul!
pn22 vmb vvi av cc vvi, uh q-crq n1 vbz av! uh r-crq dt n1 vbz d p-acp po11 n1!
(20) sermon (DIV1)
712
Image 69
5810
But he can present them to you whether you wil or not:
But he can present them to you whither you will or not:
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(20) sermon (DIV1)
712
Image 69
5811
and did he not present these things unto Christ himself? All these things will I give thee (saith he) if thou wilt fall down, and worship me;
and did he not present these things unto christ himself? All these things will I give thee (Says he) if thou wilt fallen down, and worship me;
cc vdd pns31 xx vvi d n2 p-acp np1 px31? d d n2 vmb pns11 vvi pno21 (vvz pns31) cs pns21 vm2 vvi a-acp, cc vvb pno11;
(20) sermon (DIV1)
712
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5812
what greater Blasphemy can be imagined, than that the God of Heaven and Earth (as Christ was) should worship Satan;
what greater Blasphemy can be imagined, than that the God of Heaven and Earth (as christ was) should worship Satan;
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(20) sermon (DIV1)
712
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5813
yet hereunto he did tempt our Lord and Savior:
yet hereunto he did tempt our Lord and Saviour:
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(20) sermon (DIV1)
712
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5814
And if our God doth so order the Temptations of his Children, as that thereby they are kept from sin, have they any reason to be discouraged now by these horrid Temptations? Many a man is kept from other sins:
And if our God does so order the Temptations of his Children, as that thereby they Are kept from since, have they any reason to be discouraged now by these horrid Temptations? Many a man is kept from other Sins:
cc cs po12 np1 vdz av vvi dt n2 pp-f po31 n2, c-acp cst av pns32 vbr vvn p-acp n1, vhb pns32 d n1 pc-acp vbi vvn av p-acp d j n2? av-d dt n1 vbz vvn p-acp j-jn n2:
(20) sermon (DIV1)
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5815
Jerom, Luther, Magdeburgensis, and oth•rs, relate a Story of a certain Martyr, That when the Enemies could not threaten him out of his Religion;Jerome, Luther, Magdeburgensis, and oth•rs, relate a Story of a certain Martyr, That when the Enemies could not threaten him out of his Religion;
np1, np1, np1, cc n2, vvb dt n1 pp-f dt j n1, cst c-crq dt n2 vmd xx vvi pno31 av pp-f po31 n1;
(20) sermon (DIV1)
712
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5816
they sent a very handsom, fair, and beautiful Woman to entice him to folly;
they sent a very handsome, fair, and beautiful Woman to entice him to folly;
pns32 vvd dt j j, j, cc j n1 pc-acp vvi pno31 p-acp n1;
(20) sermon (DIV1)
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5817
and he finding himself to be moved, and his lust begin to work, did bite off his Tongue,
and he finding himself to be moved, and his lust begin to work, did bite off his Tongue,
cc pns31 vvg px31 pc-acp vbi vvn, cc po31 n1 vvi pc-acp vvi, vdd vvi a-acp po31 n1,
(20) sermon (DIV1)
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5818
and spit it in her face, thinking that the pain thereof, would keep him from that fleshly lust, counting it more ease to combat with pain,
and spit it in her face, thinking that the pain thereof, would keep him from that fleshly lust, counting it more ease to combat with pain,
cc vvb pn31 p-acp po31 n1, vvg cst dt n1 av, vmd vvi pno31 p-acp d j n1, vvg pn31 av-dc vvi pc-acp vvi p-acp n1,
(20) sermon (DIV1)
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5819
than with lust, as Austin speaks, and hereby he was preserved.
than with lust, as Austin speaks, and hereby he was preserved.
cs p-acp n1, c-acp np1 vvz, cc av pns31 vbds vvn.
(20) sermon (DIV1)
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5820
I do not speak of this fact to commend it, but only to show, that God doth somtimes keep his Children from lust, by pain.
I do not speak of this fact to commend it, but only to show, that God does sometimes keep his Children from lust, by pain.
pns11 vdb xx vvi pp-f d n1 pc-acp vvi pn31, cc-acp av-j pc-acp vvi, cst np1 vdz av vvi po31 n2 p-acp n1, p-acp n1.
(20) sermon (DIV1)
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5821
Now in these blasphemous suggestions, you find a great deal of pain, and if you were not in these pains, you would be lusting after other evils:
Now in these blasphemous suggestions, you find a great deal of pain, and if you were not in these pains, you would be lusting After other evils:
av p-acp d j n2, pn22 vvb dt j n1 pp-f n1, cc cs pn22 vbdr xx p-acp d n2, pn22 vmd vbi j-vvg p-acp n-jn n2-jn:
(20) sermon (DIV1)
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5822
God seeth what filthy, vile, lusting hearts you have, and therfore suffers these pains for to come upon you,
God sees what filthy, vile, lusting hearts you have, and Therefore suffers these pains for to come upon you,
np1 vvz r-crq j, j, j-vvg n2 pn22 vhb, cc av vvz d n2 p-acp pc-acp vvi p-acp pn22,
(20) sermon (DIV1)
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and so you are kept from lust:
and so you Are kept from lust:
cc av pn22 vbr vvn p-acp n1:
(20) sermon (DIV1)
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5824
Did you never know a man kept from lust by these Temptations? yea, did you never know a man converted to God by occasion of these Temptations? I have,
Did you never know a man kept from lust by these Temptations? yea, did you never know a man converted to God by occasion of these Temptations? I have,
vdd pn22 av-x vvi dt n1 vvd p-acp n1 p-acp d n2? uh, vdd pn22 av-x vvi dt n1 vvn p-acp np1 p-acp n1 pp-f d n2? pns11 vhb,
(20) sermon (DIV1)
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5825
and I think many, many poor souls that have lived in an ignorant Condition a long time,
and I think many, many poor Souls that have lived in an ignorant Condition a long time,
cc pns11 vvb d, d j n2 cst vhb vvn p-acp dt j n1 dt j n1,
(20) sermon (DIV1)
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then it pleased God to suffer Satan to throw in these Temptations, these horrid Temptations, whereby they were so amazed,
then it pleased God to suffer Satan to throw in these Temptations, these horrid Temptations, whereby they were so amazed,
cs pn31 vvd np1 pc-acp vvi np1 pc-acp vvi p-acp d n2, d j n2, c-crq pns32 vbdr av vvn,
(20) sermon (DIV1)
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5827
& startled, that thereupon, they looking into their own condition, were converted unto Jesus Christ.
& startled, that thereupon, they looking into their own condition, were converted unto jesus christ.
cc vvd, cst av, pns32 vvg p-acp po32 d n1, vbdr vvn p-acp np1 np1.
(20) sermon (DIV1)
712
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5828
The more delights, & complacencies a man takes in sin, the more sinful is the sin:
The more delights, & Complacencies a man Takes in since, the more sinful is the since:
dt dc n2, cc n2 dt n1 vvz p-acp n1, dt av-dc j vbz dt n1:
(20) sermon (DIV1)
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5829
the more a mans flesh trembleth, & his soul is burdened under Temptation, the less sinful.
the more a men Flesh Trembleth, & his soul is burdened under Temptation, the less sinful.
dt av-dc dt ng1 n1 vvz, cc po31 n1 vbz vvn p-acp n1, dt av-dc j.
(20) sermon (DIV1)
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5830
Now, cannot you say in truth, Lord, though these be my greatest burdens, yet they are my least delights? Yes:
Now, cannot you say in truth, Lord, though these be my greatest burdens, yet they Are my least delights? Yes:
av, vmbx pn22 vvi p-acp n1, n1, cs d vbb po11 js n2, av pns32 vbr po11 ds n2? uh:
(20) sermon (DIV1)
712
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5831
Well then, be of good Comfort, the Lord doth but hereby keep you from other sins,
Well then, be of good Comfort, the Lord does but hereby keep you from other Sins,
av av, vbb pp-f j n1, dt n1 vdz p-acp av vvb pn22 p-acp j-jn n2,
(20) sermon (DIV1)
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5832
and therefore why should you be discouraged whatever these Temptations be? As for the sin against the Holy Ghost;
and Therefore why should you be discouraged whatever these Temptations be? As for the since against the Holy Ghost;
cc av q-crq vmd pn22 vbi vvn r-crq d n2 vbi? p-acp p-acp dt n1 p-acp dt j n1;
(20) sermon (DIV1)
712
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5833
He never sins against the Holy Ghost, that fears he hath sinned against the Holy Ghost.
He never Sins against the Holy Ghost, that fears he hath sinned against the Holy Ghost.
pns31 av-x vvz p-acp dt j n1, cst vvz pns31 vhz vvn p-acp dt j n1.
(20) sermon (DIV1)
712
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5834
But these are not my Temptations, I praise God, I am free from such: but I have other great, But these Are not my Temptations, I praise God, I am free from such: but I have other great,
p-acp d vbr xx po11 n2, pns11 vvb np1, pns11 vbm j p-acp d: cc-acp pns11 vhb j-jn j,
(20) sermon (DIV1)
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5835
and strong Temptations, and have no strength to resist them: I am a poor weak person, a weak yong man, or a weak yong woman,
and strong Temptations, and have no strength to resist them: I am a poor weak person, a weak young man, or a weak young woman,
cc j n2, cc vhb dx n1 pc-acp vvi pno32: pns11 vbm dt j j n1, dt j j n1, cc dt j j n1,
(20) sermon (DIV1)
713
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5836
and I fear I shall yield unto my Temptations; and therefore I am thus discouraged, have I not just cause and reason now? No:and I Fear I shall yield unto my Temptations; and Therefore I am thus discouraged, have I not just cause and reason now? No:
cc pns11 vvb pns11 vmb vvi p-acp po11 n2; cc av pns11 vbm av vvn, vhb pns11 xx j n1 cc n1 av? uh-dx:
(20) sermon (DIV1)
713
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5837
For out of weakness we are made strong, and when we are weak, then are we strong in the Lord, saith the Apostle Paul. Possibly a man may be weak in regard of years,
For out of weakness we Are made strong, and when we Are weak, then Are we strong in the Lord, Says the Apostle Paul. Possibly a man may be weak in regard of Years,
c-acp av pp-f n1 pns12 vbr vvn j, cc c-crq pns12 vbr j, av vbr pns12 j p-acp dt n1, vvz dt n1 np1. av-j dt n1 vmb vbi j p-acp n1 pp-f n2,
(20) sermon (DIV1)
714
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5838
and yet may be strong in regard of Grace, and overcome his Temptations.
and yet may be strong in regard of Grace, and overcome his Temptations.
cc av vmb vbi j p-acp n1 pp-f n1, cc vvi po31 n2.
(20) sermon (DIV1)
714
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5839
In 1 John, 2.12, 13, 14. I write unto you little Children, saith the Apostle John. Children he doth call them all,
In 1 John, 2.12, 13, 14. I write unto you little Children, Says the Apostle John. Children he does call them all,
p-acp crd np1, crd, crd, crd pns11 vvb p-acp pn22 j n2, vvz dt n1 np1 n2 pns31 vdz vvi pno32 d,
(20) sermon (DIV1)
714
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5840
for he was their Father in Christ;
for he was their Father in christ;
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(20) sermon (DIV1)
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and at verse 13. I write unto you Fathers (saith he) because ye have known him that is from the Beginning:
and At verse 13. I write unto you Father's (Says he) Because you have known him that is from the Beginning:
cc p-acp n1 crd pns11 vvb p-acp pn22 n2 (vvz pns31) c-acp pn22 vhb vvn pno31 cst vbz p-acp dt n1:
(20) sermon (DIV1)
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I write unto you yong Men, because you have overcome the wicked One:
I write unto you young Men, Because you have overcome the wicked One:
pns11 vvb p-acp pn22 j n2, c-acp pn22 vhb vvn dt j pi:
(20) sermon (DIV1)
714
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5843
I write unto you little Children, (saith he) because you have known the Father: I write unto you little Children, (Says he) Because you have known the Father:
pns11 vvb p-acp pn22 j n2, (vvz pns31) c-acp pn22 vhb vvn dt n1:
(20) sermon (DIV1)
714
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5844
which because it is matter of conce•nment, he repeats again at verse 14. I have written unto you Fathers,
which Because it is matter of conce•nment, he repeats again At verse 14. I have written unto you Father's,
r-crq c-acp pn31 vbz n1 pp-f n1, pns31 vvz av p-acp n1 crd pns11 vhb vvn p-acp pn22 n2,
(20) sermon (DIV1)
714
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because ye have known him that is from the Beginning:
Because you have known him that is from the Beginning:
c-acp pn22 vhb vvn pno31 cst vbz p-acp dt n1:
(20) sermon (DIV1)
714
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5846
I have written unto you yong Men, because you are strong, and you have overcome the wicked One. I have written unto you young Men, Because you Are strong, and you have overcome the wicked One.
pns11 vhb vvn p-acp pn22 j n2, c-acp pn22 vbr j, cc pn22 vhb vvn dt j pi.
(20) sermon (DIV1)
714
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5847
There are three sorts of Peo-in the world; some that are old, and aged; some that are Children;
There Are three sorts of Peo-in the world; Some that Are old, and aged; Some that Are Children;
pc-acp vbr crd n2 pp-f j dt n1; d cst vbr j, cc j-vvn; d cst vbr n2;
(20) sermon (DIV1)
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5848
some that are middle aged, and are called yong Men, or yong Women.
Some that Are middle aged, and Are called young Men, or young Women.
d cst vbr j-jn j-vvn, cc vbr vvn j n2, cc j n2.
(20) sermon (DIV1)
714
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5849
The Aged think that they have no need to learn, they know as much as the Minister can tell them;
The Aged think that they have no need to Learn, they know as much as the Minister can tell them;
dt j-vvn vvb cst pns32 vhb dx n1 pc-acp vvi, pns32 vvb p-acp d c-acp dt n1 vmb vvi pno32;
(20) sermon (DIV1)
714
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therefore saith the Apostle here, I write unto you Fathers.
Therefore Says the Apostle Here, I write unto you Father's.
av vvz dt n1 av, pns11 vvb p-acp pn22 n2.
(20) sermon (DIV1)
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5851
Children think that they are not yet to learn, and they have time enough before them;
Children think that they Are not yet to Learn, and they have time enough before them;
n2 vvb cst pns32 vbr xx av pc-acp vvi, cc pns32 vhb n1 av-d c-acp pno32;
(20) sermon (DIV1)
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indeed he doth not deal so by the wicked, he measures them somtimes by one carriage,
indeed he does not deal so by the wicked, he measures them sometimes by one carriage,
av pns31 vdz xx vvi av p-acp dt j, pns31 vvz pno32 av p-acp crd n1,
(20) sermon (DIV1)
725
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5852
therefore saith he, I write unto you Children. Yong persons think they should mind their Business, Trades, and Callings;
Therefore Says he, I write unto you Children. Young Persons think they should mind their Business, Trades, and Callings;
av vvz pns31, pns11 vvb p-acp pn22 n2. j n2 vvb pns32 vmd vvi po32 n1, n2, cc n2;
(20) sermon (DIV1)
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5853
therefore saith he, I write unto you yong Men; and I pray mark what he speaks, words sutable to all these conditions:
Therefore Says he, I write unto you young Men; and I pray mark what he speaks, words suitable to all these conditions:
av vvz pns31, pns11 vvb p-acp pn22 j n2; cc pns11 vvb vvb r-crq pns31 vvz, n2 j p-acp d d n2:
(20) sermon (DIV1)
714
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5854
Old men love Antiquities, and therefore saith he, I write unto you Fathers, because you have known him that is from the Beginning:
Old men love Antiquities, and Therefore Says he, I write unto you Father's, Because you have known him that is from the Beginning:
j n2 vvb n2, cc av vvz pns31, pns11 vvb p-acp pn22 n2, c-acp pn22 vhb vvn pno31 cst vbz p-acp dt n1:
(20) sermon (DIV1)
714
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5855
Children love to have the Fathers and Mothers Name in their Mouth;
Children love to have the Father's and Mother's Name in their Mouth;
n2 vvb pc-acp vhi dt n2 cc ng1 n1 p-acp po32 n1;
(20) sermon (DIV1)
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5856
and therefore saith he, I write unto you Children, because ye have Known the Father. Yong men are strong,
and Therefore Says he, I write unto you Children, Because you have Known the Father. Young men Are strong,
cc av vvz pns31, pns11 vvb p-acp pn22 n2, c-acp pn22 vhb vvn dt n1. j n2 vbr j,
(20) sermon (DIV1)
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5857
and are fit for fighting, and therefore saith he, I write unto you Yong Men,
and Are fit for fighting, and Therefore Says he, I write unto you Young Men,
cc vbr j p-acp vvg, cc av vvz pns31, pns11 vvb p-acp pn22 j n2,
(20) sermon (DIV1)
714
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because you have Overcome the Evil One: What evil one is that, but Satan the Tempter? and of all others, yong Men are here said to overcome the evil One;Because you have Overcome the Evil One: What evil one is that, but Satan the Tempter? and of all Others, young Men Are Here said to overcome the evil One;
c-acp pn22 vhb j dt j-jn crd: r-crq j-jn crd vbz d, cc-acp np1 dt n1? cc pp-f d n2-jn, j n2 vbr av vvn pc-acp vvi dt j-jn crd;
(20) sermon (DIV1)
714
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of all Men, and Women, yong Persons do overcome: This time of yong Men, is the overcoming time.
of all Men, and Women, young Persons do overcome: This time of young Men, is the overcoming time.
pp-f d n2, cc n2, j n2 vdb vvi: d n1 pp-f j n2, vbz dt vvg n1.
(20) sermon (DIV1)
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5860
And I pray tell me, was David an old Man when he overcame Goliah? Nay, not thirty yeers old.
And I pray tell me, was David an old Man when he overcame Goliath? Nay, not thirty Years old.
cc pns11 vvb vvb pno11, vbds np1 dt j n1 c-crq pns31 vvd np1? uh, xx crd n2 j.
(20) sermon (DIV1)
714
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5861
Was Joseph an old Man, when he refused, and overcame the Temptation of his Mistriss? Was Shadrach, Meshach, and Abednego, old persons when they resisted,
Was Joseph an old Man, when he refused, and overcame the Temptation of his Mistress? Was Shadrach, Meshach, and Abednego, old Persons when they resisted,
vbds np1 dt j n1, c-crq pns31 vvd, cc vvd dt n1 pp-f po31 n1? vbds np1, np1, cc np1, j n2 c-crq pns32 vvd,
(20) sermon (DIV1)
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5862
and overcame the Temptation of the King, chusing rather to go into the fiery Furnace than to yield? Nay,
and overcame the Temptation of the King, choosing rather to go into the fiery Furnace than to yield? Nay,
cc vvd dt n1 pp-f dt n1, vvg av-c pc-acp vvi p-acp dt j n1 cs pc-acp vvi? uh-x,
(20) sermon (DIV1)
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but they are called the three Children;
but they Are called the three Children;
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(20) sermon (DIV1)
714
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and hath not God said, The yong Child shall play upon the hole of the Asp? What is the hole of the Asp,
and hath not God said, The young Child shall play upon the hold of the Asp? What is the hold of the Asp,
cc vhz xx np1 vvn, dt j n1 vmb vvi p-acp dt n1 pp-f dt n1? q-crq vbz dt n1 pp-f dt n1,
(20) sermon (DIV1)
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5865
if Temptation be not? And if you consider that Story of the Israelites Victory, which God gave them against the Amalekites, ye shall find, that they never had a more glorious Victory;
if Temptation be not? And if you Consider that Story of the Israelites Victory, which God gave them against the Amalekites, you shall find, that they never had a more glorious Victory;
cs n1 vbb xx? cc cs pn22 vvb d n1 pp-f dt np2 n1, r-crq np1 vvd pno32 p-acp dt n2, pn22 vmb vvi, cst pns32 av-x vhd dt av-dc j n1;
(20) sermon (DIV1)
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5866
so great, that they set up an Altar, and called the name of it, Jehovah Nissi, The Lord my Shield.
so great, that they Set up an Altar, and called the name of it, Jehovah Nissi, The Lord my Shield.
av j, cst pns32 vvd a-acp dt n1, cc vvd dt n1 pp-f pn31, np1 np1, dt n1 po11 n1.
(20) sermon (DIV1)
714
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5867
Yet if you look into Deut. you wil find, that the Amalekites fell upon them when they were weak,
Yet if you look into Deuteronomy you will find, that the Amalekites fell upon them when they were weak,
av cs pn22 vvb p-acp np1 pn22 vmb vvi, cst dt n2 vvd p-acp pno32 c-crq pns32 vbdr j,
(20) sermon (DIV1)
714
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5868
and weary, at Rephidim, and in this weak, and weary time, they had this glorious Victory.
and weary, At Rephidim, and in this weak, and weary time, they had this glorious Victory.
cc j, p-acp np1, cc p-acp d j, cc j n1, pns32 vhd d j n1.
(20) sermon (DIV1)
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5869
What therefore though you be weak, and weary, and now are in the Valley of Rephidim; yet thou mayest overcome,
What Therefore though you be weak, and weary, and now Are in the Valley of Rephidim; yet thou Mayest overcome,
q-crq av cs pn22 vbb j, cc j, cc av vbr p-acp dt n1 pp-f np1; av pns21 vm2 vvi,
(20) sermon (DIV1)
714
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and have so glorious a Victory, that thou shalt set up an Altar, and call the name of it, Jehovah Nissi; The Lord my Shield.
and have so glorious a Victory, that thou shalt Set up an Altar, and call the name of it, Jehovah Nissi; The Lord my Shield.
cc vhb av j dt n1, cst pns21 vm2 vvi a-acp dt n1, cc vvb dt n1 pp-f pn31, np1 np1; dt n1 po11 n1.
(20) sermon (DIV1)
714
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5871
O but, I have yielded, and been overcome already in my Temptation. Oh but, I have yielded, and been overcome already in my Temptation.
uh p-acp, pns11 vhb vvn, cc vbn vvn av p-acp po11 n1.
(20) sermon (DIV1)
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5872
Well, But know you not, that it is one thing to be overcome in Praelio, in the Skirmish;
Well, But know you not, that it is one thing to be overcome in Praelio, in the Skirmish;
av, cc-acp vvb pn22 xx, cst pn31 vbz crd n1 pc-acp vbi vvn p-acp np1, p-acp dt n1;
(20) sermon (DIV1)
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5873
and another thing to be overcome in Bello, in the Battel; those that are overcome in the Skirmish, may overcome in the Battel:
and Another thing to be overcome in Bello, in the Battle; those that Are overcome in the Skirmish, may overcome in the Battle:
cc j-jn n1 pc-acp vbi vvn p-acp fw-la, p-acp dt n1; d cst vbr vvn p-acp dt n1, vmb vvi p-acp dt n1:
(20) sermon (DIV1)
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and let me tell you this, That you are never quite overcome, so long as you keep your weapon in you hand:
and let me tell you this, That you Are never quite overcome, so long as you keep your weapon in you hand:
cc vvb pno11 vvi pn22 d, cst pn22 vbr av av vvn, av av-j c-acp pn22 vvb po22 n1 p-acp pn22 n1:
(20) sermon (DIV1)
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when a man lieth down before his Enemy, and gives up his weapon, then he is overcome indeed;
when a man lies down before his Enemy, and gives up his weapon, then he is overcome indeed;
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(20) sermon (DIV1)
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and when you lie down, and are discouraged, and give all up, saying, I will pray no more,
and when you lie down, and Are discouraged, and give all up, saying, I will pray no more,
cc c-crq pn22 vvb a-acp, cc vbr vvn, cc vvb d a-acp, vvg, pns11 vmb vvi av-dx av-dc,
(20) sermon (DIV1)
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and hear no more, and read no more, all is to no purpose; then are you overcome:
and hear no more, and read no more, all is to no purpose; then Are you overcome:
cc vvb av-dx av-dc, cc vvb av-dx av-dc, d vbz pc-acp dx n1; av vbr pn22 vvn:
(20) sermon (DIV1)
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but til that be, though you be overcome in the Skirmish, you may overcome in the main Battel;
but till that be, though you be overcome in the Skirmish, you may overcome in the main Battle;
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(20) sermon (DIV1)
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will you then lie down, and be discouraged? or is there any reason why a Godly man should be discouraged? No. Surely if this be true, That a man is never quite overcome till he lie down;
will you then lie down, and be discouraged? or is there any reason why a Godly man should be discouraged? No. Surely if this be true, That a man is never quite overcome till he lie down;
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then through Grace (every Godly man should say) I wil never give up my weapon:
then through Grace (every Godly man should say) I will never give up my weapon:
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Why art thou cast down, O my Soul? Still wait on God. But yet all this reacheth not my Case, or Condition; Why art thou cast down, Oh my Soul? Still wait on God. But yet all this reaches not my Case, or Condition;
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for I fear, that Temptations are not such Temptations as are incident unto Gods People; as my sin, and spot, is not the spot of Gods People;
for I Fear, that Temptations Are not such Temptations as Are incident unto God's People; as my since, and spot, is not the spot of God's People;
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so that my Temptations are not, that they are not such as Gods own Children do meet withal;
so that my Temptations Are not, that they Are not such as God's own Children do meet withal;
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and I rather fear it, because that since the time that I have set my face towards Heaven, I have met with such Temptations,
and I rather Fear it, Because that since the time that I have Set my face towards Heaven, I have met with such Temptations,
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as I did never feel before: Surely therefore all is not right with me; have I not cause then to be discouraged, and cast down? No:as I did never feel before: Surely Therefore all is not right with me; have I not cause then to be discouraged, and cast down? No:
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For I pray, what are the Temptations of Gods People, and how do they take them? First:
For I pray, what Are the Temptations of God's People, and how do they take them? First:
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When a Godly man is tempted to any sin;
When a Godly man is tempted to any since;
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if he fal into it, then he is tempted again with Unbelief, to think that all is naught,
if he fall into it, then he is tempted again with Unbelief, to think that all is nought,
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even all that ever he had done before, tempted to aggravate his sin, and to despair.
even all that ever he had done before, tempted to aggravate his since, and to despair.
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When a wicked man is tempted to what is evil, if he fall into it,
When a wicked man is tempted to what is evil, if he fallen into it,
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then he is tempted to presume, tempted to excuse his sin, and to think, and say, This is but a slip,
then he is tempted to presume, tempted to excuse his since, and to think, and say, This is but a slip,
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or you•hful carriage, God is merciful, and the like; and so he is tempted to presume.
or you•hful carriage, God is merciful, and the like; and so he is tempted to presume.
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This usually is the way and manner of Satan, with the Godly, and Ungodly. Secondly: When a Godly man is tempted to what is evil;
This usually is the Way and manner of Satan, with the Godly, and Ungodly. Secondly: When a Godly man is tempted to what is evil;
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5894
if he fal into it, the Devil then tempteth him to think, it was no Temptation,
if he fall into it, the devil then tempts him to think, it was no Temptation,
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and to lay all upon himself, saying, I have done foolishly, I will go out and weep bitterly;
and to lay all upon himself, saying, I have done foolishly, I will go out and weep bitterly;
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the Devil had no hand here in it, it was al mine own.
the devil had no hand Here in it, it was all mine own.
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When a wicked man is tempted to what is evil, if he fal into it, he is then tempted afresh, to think it is but a temptation,
When a wicked man is tempted to what is evil, if he fall into it, he is then tempted afresh, to think it is but a temptation,
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5898
and I was drawn into it by others, it was not my self, Satan tempted me,
and I was drawn into it by Others, it was not my self, Satan tempted me,
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or such a one tempted me, the Woman that thou gavest me, or the Friend that was with me;
or such a one tempted me, the Woman that thou Gavest me, or the Friend that was with me;
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and so he doth lay it on others. This is usually the way and manner of Satan with the Godly, and Ungodly. Thirdly:
and so he does lay it on Others. This is usually the Way and manner of Satan with the Godly, and Ungodly. Thirdly:
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When a Godly man is tempted to what is evil, he rather startles at the Sin,
When a Godly man is tempted to what is evil, he rather startles At the since,
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than at the burden of it.
than At the burden of it.
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When a wicked man is tempted to what is evil, he rather startles at the Burden,
When a wicked man is tempted to what is evil, he rather startles At the Burden,
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and at the Punishment, than at the Evil, and sin of it.
and At the Punishment, than At the Evil, and since of it.
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And this we see cleerly in Matth. 26. our Savior tels the Disciples, at verse 21. that one of them should betray him;
And this we see clearly in Matthew 26. our Saviour tells the Disciples, At verse 21. that one of them should betray him;
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whereupon, they were all of them astonished, and said every one, one by one, Lord, is it I? These were good Disciples. Judas yet stirs not:
whereupon, they were all of them astonished, and said every one, one by one, Lord, is it I? These were good Disciples. Judas yet stirs not:
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But at verse 25. it is said, Then Judas which betrayed him, Answered, and said, Master, is it I? Then,
But At verse 25. it is said, Then Judas which betrayed him, Answered, and said, Master, is it I? Then,
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When? Look to verse 24. and you shal read, that our Savior speaks of the burden, and punishment of his sin;
When? Look to verse 24. and you shall read, that our Saviour speaks of the burden, and punishment of his since;
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The Son of man goes, as it is written of him; but wo unto that man, by whom the Son of man is betrayed; The Son of man Goes, as it is written of him; but woe unto that man, by whom the Son of man is betrayed;
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5910
it had been good for that man, if he had not been born. Then Judas answered, Is it I, Lord? Then he startled.it had been good for that man, if he had not been born. Then Judas answered, Is it I, Lord? Then he startled.
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The true, and gracious Disciples of Christ, startled at the sin, when Christ did but name the sin;
The true, and gracious Disciples of christ, startled At the since, when christ did but name the since;
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but Then, not a word from Judas: but when Christ speaks of the punishment, and burden of his sin,
but Then, not a word from Judas: but when christ speaks of the punishment, and burden of his since,
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then Judas startleth, and not a word from them:
then Judas startleth, and not a word from them:
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So that plainly, a gracious soul startleth at the Evil of a Temptation, more than the Burden of it;
So that plainly, a gracious soul startleth At the Evil of a Temptation, more than the Burden of it;
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a wicked man, more at the burden, than at the Evil of it. This is the way of the Godly, and Ungodly, in their Temptations.
a wicked man, more At the burden, than At the Evil of it. This is the Way of the Godly, and Ungodly, in their Temptations.
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And as for you poor, tempted, doubting Souls, that labor under sad Temptations, and think it hath not been with you, as with others;
And as for you poor, tempted, doubting Souls, that labour under sad Temptations, and think it hath not been with you, as with Others;
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and they are cast thereby, that even everlastingly they are cast thereby.
and they Are cast thereby, that even everlastingly they Are cast thereby.
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have you not even found it thus? Can you not say of a Truth, Lord, My Soul hath found it thus? For after I have sinned, I have been tempted again, to doubt of my Child-ship, and to sad despair;
have you not even found it thus? Can you not say of a Truth, Lord, My Soul hath found it thus? For After I have sinned, I have been tempted again, to doubt of my Childship, and to sad despair;
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when I have been tempted to sin, and have fallen into it, I have laid all upon my self,
when I have been tempted to since, and have fallen into it, I have laid all upon my self,
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and said, it is no Temptation, but this is my own corruption;
and said, it is no Temptation, but this is my own corruption;
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yea Lord, thou knowest, my soul hath been more startled at the Evil of the Temptation, than at the Burden;
yea Lord, thou Knowest, my soul hath been more startled At the Evil of the Temptation, than At the Burden;
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as for the Burden of my Temptation, I leave that to thee, take it off when thou wilt;
as for the Burden of my Temptation, I leave that to thee, take it off when thou wilt;
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but O that my soul were freed from the evil of it:
but Oh that my soul were freed from the evil of it:
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Then be of good Comfort, it is no otherwise with you, than what may be with Gods dearest Children;
Then be of good Comfort, it is not otherwise with you, than what may be with God's dearest Children;
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your spot is no other, than what may be the spot of Gods own People.
your spot is no other, than what may be the spot of God's own People.
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And whereas you say, I fear that al is not right, because I find such Temptations now,
And whereas you say, I Fear that all is not right, Because I find such Temptations now,
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since I have looked towards Heaven, which I did never feel before.
since I have looked towards Heaven, which I did never feel before.
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Do you think that Peter ever did deny Christ before he was converted to Jesus Christ? Did David ever number the People whilst he was in the state of Nature? Do you read that the Children of Israel wanted Water,
Do you think that Peter ever did deny christ before he was converted to jesus christ? Did David ever number the People while he was in the state of Nature? Do you read that the Children of Israel wanted Water,
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and Bread, while they were in Egypt, or that they met with so many Temptations there,
and Bred, while they were in Egypt, or that they met with so many Temptations there,
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as they did after God had appeared mightily to them? Was not Christ tempted,
as they did After God had appeared mightily to them? Was not christ tempted,
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after baptized, and heard a voyce from Heaven, saying, This is my well beloved Son, in whom I am well pleased;
After baptised, and herd a voice from Heaven, saying, This is my well Beloved Son, in whom I am well pleased;
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Did he ever meet with such Temptations, before he was so declared to be the beloved Son of God from Heaven?
Did he ever meet with such Temptations, before he was so declared to be the Beloved Son of God from Heaven?
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And if God do not measure a godly man by any one Action, under any present Temptation,
And if God do not measure a godly man by any one Actium, under any present Temptation,
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nor cast his everlasting condition thereby;
nor cast his everlasting condition thereby;
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then what reason is there, why he should be discouraged in this respect? Look into the Scripture,
then what reason is there, why he should be discouraged in this respect? Look into the Scripture,
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and you shall find, That though God doth chastise his People for their miscarriage, and change of their behavior, under their Temptation;
and you shall find, That though God does chastise his People for their miscarriage, and change of their behaviour, under their Temptation;
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yet he doth never measure a godly man, or cast his everlasting Condition by that. You wil not measure Milk when it seeths, and wallops, but when it is cool:
yet he does never measure a godly man, or cast his everlasting Condition by that. You will not measure Milk when it Seethes, and wallops, but when it is cool:
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And God wil not measure his Children by what they are, when they wallop in some Temptation;
And God will not measure his Children by what they Are, when they wallop in Some Temptation;
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but by what they are, when they are cool, and most themselves. So he did deal with Job, Jeremiah, and Moses, and al his Children:
but by what they Are, when they Are cool, and most themselves. So he did deal with Job, Jeremiah, and Moses, and all his Children:
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Ananias, and Saphira, lyed but once to the Holy Ghost, that we read of, and Satan had a hand therein;Ananias, and Sapphira, lied but once to the Holy Ghost, that we read of, and Satan had a hand therein;
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for saith the Apostle, Why hath Satan filled your heart, that you should lie unto the Holy Ghost? yet they were cast thereby.
for Says the Apostle, Why hath Satan filled your heart, that you should lie unto the Holy Ghost? yet they were cast thereby.
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It was but one Act that Saul did when he spared Agag, and the Fatlings, yet he was cast thereby.
It was but one Act that Saul did when he spared Agag, and the Fatlings, yet he was cast thereby.
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It was but one act that Adam did, and Eve did, when they did eat the forbidden Fruit,
It was but one act that Adam did, and Eve did, when they did eat the forbidden Fruit,
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and Satan tempted them to it, yet they were cast thereby, and al Man-kind lost thereby,
and Satan tempted them to it, yet they were cast thereby, and all Mankind lost thereby,
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Why? Because they were upon a Covenant of Works.
Why? Because they were upon a Covenant of Works.
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So, when men are under a Covenant of Works, if they miscarry but in one action,
So, when men Are under a Covenant of Works, if they miscarry but in one actium,
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though tempted thereto by Satan, yet God may cast them thereby. Now al the wicked stil, are under the Covenant of Works;
though tempted thereto by Satan, yet God may cast them thereby. Now all the wicked still, Are under the Covenant of Works;
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and therefore though it be but one act wherein they miscarry, and they be drawn thereunto by Satan,
and Therefore though it be but one act wherein they miscarry, and they be drawn thereunto by Satan,
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yet God somtimes doth, and justly may cast them thereby unto al Eternity.
yet God sometimes does, and justly may cast them thereby unto all Eternity.
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But as for the Saints and People of God, they are not under a Covenant of Works,
But as for the Saints and People of God, they Are not under a Covenant of Works,
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but of Grace, al of them are so;
but of Grace, all of them Are so;
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and therefore God deals graciously with them, not measuring them by any one carriage, under one Temptation;
and Therefore God deals graciously with them, not measuring them by any one carriage, under one Temptation;
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No, saith the Lord, it is but the time of their Temptation, I wil not measure this man or woman, by what they are now;
No, Says the Lord, it is but the time of their Temptation, I will not measure this man or woman, by what they Are now;
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but as they are, when they are cool, most themselves, and out of Temptation: O! what a Gracious Priviledg is this!
but as they Are, when they Are cool, most themselves, and out of Temptation: OH! what a Gracious Privilege is this!
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Who would not labor to get into Christ, to become Godly, to be in this Covenant of Grace!
Who would not labour to get into christ, to become Godly, to be in this Covenant of Grace!
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And as for you that are Godly, tel me upon al this accompt;
And as for you that Are Godly, tell me upon all this account;
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Have you any just cause, and reason for your discouragements under your Temptations? Surely, No;
Have you any just cause, and reason for your discouragements under your Temptations? Surely, No;
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whatever your Temptations be, yet you have no reason for discouragement.
whatever your Temptations be, yet you have no reason for discouragement.
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But, what then? What shall I do that I may bear up my heart against all discouragements in this kind, that I may not be cast down, But, what then? What shall I do that I may bear up my heart against all discouragements in this kind, that I may not be cast down,
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or discouraged by reason of my Temptations? I confess indeed, that there is no reason why a godly man should be discouraged in this respect;
or discouraged by reason of my Temptations? I confess indeed, that there is no reason why a godly man should be discouraged in this respect;
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but yet it is a hard thing, to bear up against all Discouragements in time of Temptation:
but yet it is a hard thing, to bear up against all Discouragements in time of Temptation:
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What shall I do in this case, that I may not be discouraged, whatever my Temptations be? What shall I do in this case, that I may not be discouraged, whatever my Temptations be?
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I will say nothing to your Natural Temper:
I will say nothing to your Natural Temper:
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If Temptations arise from Natural Causes, then Natural Means (as Physick) are to be used,
If Temptations arise from Natural Causes, then Natural Means (as Physic) Are to be used,
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and applied, and People should do well to be perswaded thereunto. But somwhat by way of Direction Spiritually. First:
and applied, and People should do well to be persuaded thereunto. But somewhat by Way of Direction Spiritually. First:
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If you would not be discouraged under your Temptations;
If you would not be discouraged under your Temptations;
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Take heed that when you are in Temptation, you do not expect too much from any one means of help; over expectation breeds discouragement; disappointment, doth breed Discouragement:
Take heed that when you Are in Temptation, you do not expect too much from any one means of help; over expectation breeds discouragement; disappointment, does breed Discouragement:
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it is not the sadness of your Condition, but Disappointment, that doth cause Discouragement. If a man be in debt, and under an Arrest;
it is not the sadness of your Condition, but Disappointment, that does cause Discouragement. If a man be in debt, and under an Arrest;
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so long as he thinks he hath friends to bail him, or some Goods and Commodities to make sale of, he is not discouraged;
so long as he thinks he hath Friends to bail him, or Some Goods and Commodities to make sale of, he is not discouraged;
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but if he expect much from his friends, and all fail him, and his goods be seized, that he cannot have help come in at that door,
but if he expect much from his Friends, and all fail him, and his goods be seized, that he cannot have help come in At that door,
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nor from any other means, which he expected from, then he is quite discouraged. If a man be in the Water, wherein there is danger of drowning;
nor from any other means, which he expected from, then he is quite discouraged. If a man be in the Water, wherein there is danger of drowning;
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so long as he can get hold of somthing that wil bear him up, he is not discouraged;
so long as he can get hold of something that will bear him up, he is not discouraged;
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but if he lay hold of some tuft of Grass on the Bank side, and that breaks, he falls back again,
but if he lay hold of Some tuft of Grass on the Bank side, and that breaks, he falls back again,
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and is more plunged into the Water;
and is more plunged into the Water;
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and if he be not scared out of al thoughts, he is more discouraged than ever.
and if he be not scared out of all thoughts, he is more discouraged than ever.
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So here, In Temptation, we are as in the Water, and in fear of drowning, crying out, We sink, we sink;
So Here, In Temptation, we Are as in the Water, and in Fear of drowning, crying out, We sink, we sink;
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then we fly to some tuft of Grass, some means or other, and if that break,
then we fly to Some tuft of Grass, Some means or other, and if that break,
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or fail, then we are quite discouraged: Would you not therefore be dejected, or cast down in time of Temptation;
or fail, then we Are quite discouraged: Would you not Therefore be dejected, or cast down in time of Temptation;
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take heed that you do not lay all your strength upon one tuft of Grass; this, or that mans Counsel; this, or that particular means;
take heed that you do not lay all your strength upon one tuft of Grass; this, or that men Counsel; this, or that particular means;
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but say rather, I am now indeed in the deep, and in fear of drowning, see no means of deliverance;
but say rather, I am now indeed in the deep, and in Fear of drowning, see no means of deliverance;
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but Gods waies are in the deep, and he is infinite, he hath waies and means that I know not of;
but God's ways Are in the deep, and he is infinite, he hath ways and means that I know not of;
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therefore though I use the means, yet I will not rest on them, and though all tufts of Grass break, and Anchors come home;
Therefore though I use the means, yet I will not rest on them, and though all tufts of Grass break, and Anchors come home;
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yet I wil wait on God. Secondly:
yet I will wait on God. Secondly:
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If you would not be discouraged in time of Temptation, Take heed that you do not say of your Temptation, This is no Temptation.
If you would not be discouraged in time of Temptation, Take heed that you do not say of your Temptation, This is no Temptation.
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Satan tempts, first unto what is evil, and then he tempts Gods People to think, that their Temptation is no Temptation:
Satan tempts, First unto what is evil, and then he tempts God's People to think, that their Temptation is no Temptation:
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and so his heart is in some measure upheld with hope: But when Satan can perswade, that the Temptation is no Temptation, but a worser matter,
and so his heart is in Some measure upheld with hope: But when Satan can persuade, that the Temptation is no Temptation, but a Worse matter,
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then the heart sinks and dies: take heed therefore that ye do not say, that your Temptation, is no Temptation. Thirdly:
then the heart sinks and die: take heed Therefore that you do not say, that your Temptation, is no Temptation. Thirdly:
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Consider what infinite Engagements are upon Jesus Christ, to succor and relieve poor tempted souls;
Consider what infinite Engagements Are upon jesus christ, to succour and relieve poor tempted Souls;
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you can never be discouraged under Temptation, so long as you think, how mightily Christ is engaged to help those that are tempted ▪ and engaged he is, many waies; Engaged by his own Temptations;
you can never be discouraged under Temptation, so long as you think, how mightily christ is engaged to help those that Are tempted ▪ and engaged he is, many ways; Engaged by his own Temptations;
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for h• was therefore tempted, that he might be able experimentally to succor those that are tempted: Engaged he is, by Promise;
for h• was Therefore tempted, that he might be able experimentally to succour those that Are tempted: Engaged he is, by Promise;
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for he hath said, he will not quench the smoaking flax, yea, though it hath more smoak than fire:
for he hath said, he will not quench the smoking flax, yea, though it hath more smoke than fire:
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Engaged he is, by his Interest in you, and his Name upon you: Engaged he is, by his own Gracious Disposition;
Engaged he is, by his Interest in you, and his Name upon you: Engaged he is, by his own Gracious Disposition;
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when he was upon Earth, he cured those that were vexed by Satan: Art thou now tempted? thou art now vexed by Satan;
when he was upon Earth, he cured those that were vexed by Satan: Art thou now tempted? thou art now vexed by Satan;
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Christ is as gracious in Heaven, as he was on Earth: Engaged he is, by Office;
christ is as gracious in Heaven, as he was on Earth: Engaged he is, by Office;
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for saith the Apostle, We have not such an High-Priest, as cannot be touched with our infirmities,
for Says the Apostle, We have not such an High-Priest, as cannot be touched with our infirmities,
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but was in all points tempted as we are, that he might succor those that are tempted; he is our great High-Priest.but was in all points tempted as we Are, that he might succour those that Are tempted; he is our great High-Priest.
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When the man-slayer was pursued by the Avenger of Blood, if the man-slayer fled unto a City of Refuge, he was safe there;
When the manslayer was pursued by the Avenger of Blood, if the manslayer fled unto a city of Refuge, he was safe there;
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where he was to stay til the death of the High-Priest; and when the High-Priest died, then he was set at liberty.
where he was to stay till the death of the High-Priest; and when the High-Priest died, then he was Set At liberty.
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The Lord Jesus Christ is our High-Priest; by whose Death we are set at liberty; and by whose Life we are al preserved:
The Lord jesus christ is our High-Priest; by whose Death we Are Set At liberty; and by whose Life we Are all preserved:
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it is his Office to succor poor tempted souls, pursued by Avengers of blood:
it is his Office to succour poor tempted Souls, pursued by Avengers of blood:
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and if a good man be faithful in his Office, much more wil Christ, by whom al other men are faithful.
and if a good man be faithful in his Office, much more will christ, by whom all other men Are faithful.
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Yea, God our Father, hath erected an Office for the succoring of poor tempted souls, and Jesus Christ hath this Office;
Yea, God our Father, hath erected an Office for the succouring of poor tempted Souls, and jesus christ hath this Office;
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whenever therfore you are tempted, & fear you shal miscarry under your Temptation, then remember Christ,
whenever Therefore you Are tempted, & Fear you shall miscarry under your Temptation, then Remember christ,
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and say, O! but the Lord Jesus is in Office, he is bound by Office to succor poor tempted souls;
and say, OH! but the Lord jesus is in Office, he is bound by Office to succour poor tempted Souls;
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and such a one am I; he is engaged by his own Temptation; he is engaged by Promise;
and such a one am I; he is engaged by his own Temptation; he is engaged by Promise;
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he is engaged by his Interest in me, and his Name upon me; he is engaged by his own D•sposition;
he is engaged by his Interest in me, and his Name upon me; he is engaged by his own D•sposition;
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he is engaged by h•• Office;
he is engaged by h•• Office;
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and therefore though I be tempted unto what is evil, yet, avoid Satan, for I shal be delivered;
and Therefore though I be tempted unto what is evil, yet, avoid Satan, for I shall be Delivered;
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I am tempted, but I shall be delivered, for the Lord Jesus Christ is engaged for my deliverance:
I am tempted, but I shall be Delivered, for the Lord jesus christ is engaged for my deliverance:
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Do but think of Christs Engagement, and you wil never be discouraged, whatever your Temptations be. Fourthly:
Do but think of Christ Engagement, and you will never be discouraged, whatever your Temptations be. Fourthly:
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Think not to comfort or relieve your self in Temptation, with meer Phylosophical, or Moral Reasons;
Think not to Comfort or relieve your self in Temptation, with mere Philosophical, or Moral Reasons;
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for the Disease of Temptation, is stronger than that Physick; Temptations answered by Reason, wil return again;
for the Disease of Temptation, is Stronger than that Physic; Temptations answered by Reason, will return again;
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but Temptations dipt in the Blood of Christ, wil return no more, or not with such violence and success.
but Temptations dipped in the Blood of christ, will return no more, or not with such violence and success.
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Ye see how it is with a Candle that is blown out, it is easily lighted again;
You see how it is with a Candle that is blown out, it is Easily lighted again;
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but if you put it into Water, then it is more hard to light: So, Temptations blown out with Resolutions, and Moral Reasons, do easily return;
but if you put it into Water, then it is more hard to Light: So, Temptations blown out with Resolutions, and Moral Reasons, do Easily return;
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but quenched in Christs Blood, do not so. Christ is an Universal good; Reason can hold forth but a particular good:
but quenched in Christ Blood, do not so. christ is an Universal good; Reason can hold forth but a particular good:
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Now there is that in an Universal Good, which wil answer unto al your Ills;
Now there is that in an Universal Good, which will answer unto all your Ills;
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but as for Moral Reasons, the Tempter wil say to them, Christ we know, and the Promise we know;
but as for Moral Reasons, the Tempter will say to them, christ we know, and the Promise we know;
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but who are ye? It is God himself, saith the Apostle, 2 Cor. 1. Who comforteth us in all our Tribulations.
but who Are you? It is God himself, Says the Apostle, 2 Cor. 1. Who comforts us in all our Tribulations.
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Are we in the dark? Christ only can light the Candle. Fifthly:
are we in the dark? christ only can Light the Candle. Fifthly:
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Be not unwilling to advise with those that have trodden the way of Temptation, though they be weaker than your self:
Be not unwilling to Advice with those that have trodden the Way of Temptation, though they be Weaker than your self:
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Christ was stronger than any Angel, yet in the time of his Agony, the Angels came and comforted him:
christ was Stronger than any Angel, yet in the time of his Agony, the Angels Come and comforted him:
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Possibly a stronger may be comforted and strengthened by a weak hand in the time of an Agony; and Temptation-time, is Agony-time:
Possibly a Stronger may be comforted and strengthened by a weak hand in the time of an Agony; and Temptation-time, is Agony-time:
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Are you therefore tempted, and in the dark? Speak with those Children of Light, that have gone through this dark Entry of Temptation;
are you Therefore tempted, and in the dark? Speak with those Children of Light, that have gone through this dark Entry of Temptation;
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Who knows, but that God may speak that comfort to you by a weaker hand, which you could never obtain by a stronger. Sixtly:
Who knows, but that God may speak that Comfort to you by a Weaker hand, which you could never obtain by a Stronger. Sixty:
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But especially speak and converse with the Promise, hear what the Promise speaketh:
But especially speak and converse with the Promise, hear what the Promise speaks:
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The Lord by it saith, That no Temptation shal overtake you, but what is common to men.
The Lord by it Says, That no Temptation shall overtake you, but what is Common to men.
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O! say you, never any one was troubled with such Temptations as I am;
OH! say you, never any one was troubled with such Temptations as I am;
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but saith the Apostle, say not so, For no Temptation hath overtaken you, but what is common to men.
but Says the Apostle, say not so, For no Temptation hath overtaken you, but what is Common to men.
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You think that your Temptation is extraordinary, and the truth is, that is a second Temptation at the back of the first;
You think that your Temptation is extraordinary, and the truth is, that is a second Temptation At the back of the First;
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it is a Temptation to think, that my Temptation is extraordinary; yet say you, O! my Condition is extraordinary, my Affliction extraordinary, and my Temptation extraordinary;
it is a Temptation to think, that my Temptation is extraordinary; yet say you, OH! my Condition is extraordinary, my Affliction extraordinary, and my Temptation extraordinary;
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but saies the Apostle, No Temptation hath overtaken you, but what is common &c. You think that you shal never be able to bear your Temptation.
but Says the Apostle, No Temptation hath overtaken you, but what is Common etc. You think that you shall never be able to bear your Temptation.
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O say you, I am a poor weak Creature, my Temptation is strong and great; therefore I shal never be able to bear it.
O say you, I am a poor weak Creature, my Temptation is strong and great; Therefore I shall never be able to bear it.
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But saies the Apostle, God is faithful, who will not suffer you to be tempted above that ye are able.
But Says the Apostle, God is faithful, who will not suffer you to be tempted above that you Are able.
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Again, you think that you shal never be rid of this Temptation; O say you, I have been tempted thus and thus long, and no deliverance comes, nor no likelyhood of deliverance;
Again, you think that you shall never be rid of this Temptation; Oh say you, I have been tempted thus and thus long, and no deliverance comes, nor no likelihood of deliverance;
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surely therefore I shal never be delivered:
surely Therefore I shall never be Delivered:
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But the Apostle saith, God is faithful, who wil with the Temptation, make a way for escape.
But the Apostle Says, God is faithful, who will with the Temptation, make a Way for escape.
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He will give an out-let, open a door, and window, that this smoak may go out.
He will give an outlet, open a door, and window, that this smoke may go out.
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It may be you see not this door, it may be out of sight: so the door of the Ark was, in the time of the Flood;
It may be you see not this door, it may be out of sighed: so the door of the Ark was, in the time of the Flood;
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but when the Ark was built, the door was built: So when Satan built this Temptation, God did build a door in the sides thereof,
but when the Ark was built, the door was built: So when Satan built this Temptation, God did built a door in the sides thereof,
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and in due time you shal see it.
and in due time you shall see it.
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But may I be sure of that, you'l say? Yes, as sure as God is Faithful;
But may I be sure of that, You'll say? Yes, as sure as God is Faithful;
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for he hath pawned his Faithfulness for the truth of this Promise:
for he hath pawned his Faithfulness for the truth of this Promise:
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But God is faithful, saies the Apostle, who wil with the Temptation, make a way for escape.But God is faithful, Says the Apostle, who will with the Temptation, make a Way for escape.
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O! that men would mind the Promise more, and all the words thereof: They are so hurried somtimes with the Temptation, that they cannot hear the Promise.
OH! that men would mind the Promise more, and all the words thereof: They Are so hurried sometimes with the Temptation, that they cannot hear the Promise.
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But is all this true? O! then attend the Promise; hear what the Promise speaketh. Seventhly, and Lastly:
But is all this true? OH! then attend the Promise; hear what the Promise speaks. Seventhly, and Lastly:
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Consider also what Comforts lie behind your Temptations; as Temptations somtimes, lie in ambush behind your Performances;
Consider also what Comforts lie behind your Temptations; as Temptations sometimes, lie in ambush behind your Performances;
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for a gracious heart, to wan• the •race, and presence of God, and Christ, to be deserted, and forsaken by Christ;
for a gracious heart, to wan• the •race, and presence of God, and christ, to be deserted, and forsaken by christ;
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so Comforts lie in ambush behind your Temptations: and as the greatest Temptations, do somtimes follow the highest manifestations of Gods Love;
so Comforts lie in ambush behind your Temptations: and as the greatest Temptations, do sometimes follow the highest manifestations of God's Love;
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witness the 3d and 4th Chapters of Matthew; so the greatest Consolations, do somtimes follow the worst Temptations.
witness the 3d and 4th Chapters of Matthew; so the greatest Consolations, do sometimes follow the worst Temptations.
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When did the Angels minister unto Christ, but when he had made a good dispatch of Temptations? So it shal be with you also;
When did the Angels minister unto christ, but when he had made a good dispatch of Temptations? So it shall be with you also;
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for Christ was tempted, that by his Example, and issue of Temptation, he might succor you under your Temptation.
for christ was tempted, that by his Exampl, and issue of Temptation, he might succour you under your Temptation.
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Ye have heard of the Patience of Job, and what end the Lord made with him, he had twice as much after the Temptation was over, as he had before;
You have herd of the Patience of Job, and what end the Lord made with him, he had twice as much After the Temptation was over, as he had before;
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and if you ride out this storm, assuredly the good Angels wil come and minister to you,
and if you ride out this storm, assuredly the good Angels will come and minister to you,
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and your Consolations shal be doubled unto what ye had before:
and your Consolations shall be doubled unto what you had before:
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Wherefore my Brethren, take unto you, the whol Armor of God, that ye may be able to withstand in this evil day,
Wherefore my Brothers, take unto you, the Whole Armour of God, that you may be able to withstand in this evil day,
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and having done al, to stand. And so much for the Fift Instance.
and having done all, to stand. And so much for the Fift Instance.
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A LIFTING UP In case of DESERTION. Sermon IX. PSALM, 42.11.
A LIFTING UP In case of DESERTION. Sermon IX. PSALM, 42.11.
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Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. SOmtimes the Discouragements of the Saints are taken from their Deserti•tions, spiritual Desertions. Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. Sometimes the Discouragements of the Saints Are taken from their Deserti•tions, spiritual Desertions.
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And this was Davids case here; for, saith he, verse 10. As a Sword in my bones, mine Enemies reproached me,And this was Davids case Here; for, Says he, verse 10. As a Sword in my bones, mine Enemies reproached me,
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while they say unto me, Where is thy God? And verse 9. I wil say unto God, My Rock,
while they say unto me, Where is thy God? And verse 9. I will say unto God, My Rock,
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why hast thou forgotten me? And this is the ordinary case of Gods Children:
why hast thou forgotten me? And this is the ordinary case of God's Children:
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O! saith one, the Lord hath forgotten me, hid his face from me, and hath forsaken my soul,
OH! Says one, the Lord hath forgotten me, hid his face from me, and hath forsaken my soul,
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and therefore I am thus discouraged. I do not complain for want, or loss of outward Mercies, and Blessings;
and Therefore I am thus discouraged. I do not complain for want, or loss of outward mercies, and Blessings;
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yea, though all the world should forsake me, I should not be much afflicted, if God,
yea, though all the world should forsake me, I should not be much afflicted, if God,
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and Christ were present with me; but times were, when the Candle of the Lord shined upon me, when I walked,
and christ were present with me; but times were, when the Candle of the Lord shined upon me, when I walked,
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as I tho•ght, in the light of his Countenance:
as I tho•ght, in the Light of his Countenance:
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but now the Lord hath hi• his face from me, and hath left, and forsaken my soul;
but now the Lord hath hi• his face from me, and hath left, and forsaken my soul;
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have I not just cause, and reason to be cast down now, and to be much disqu•eted? have I not just cause, and reason to be cast down now, and to be much disqu•eted?
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No. I grant, and it must nee•s be gr•nted, That it is a most sad thing,
No. I grant, and it must nee•s be gr•nted, That it is a most sad thing,
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Now I pray, What is the reason why God doth forsake his People for a time,
Now I pray, What is the reason why God does forsake his People for a time,
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yea, I do not know any thing, or any Affliction, that is so afflictive to a gracious heart, as this:
yea, I do not know any thing, or any Affliction, that is so afflictive to a gracious heart, as this:
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For, take any other Affliction, and though it be great, yet it is but a particular Affliction, the loss of some Particular Good,
For, take any other Affliction, and though it be great, yet it is but a particular Affliction, the loss of Some Particular Good,
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and the putting out of some one Candle, or the hiding of some one Star: But if Christ hide his face, and God withdraw, or hide himself;
and the putting out of Some one Candle, or the hiding of Some one Star: But if christ hide his face, and God withdraw, or hide himself;
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it is the darkening of the Sun, which brings an universal darkness upon the soul; and it imbitters al other Afflictions:
it is the darkening of the Sun, which brings an universal darkness upon the soul; and it imbitters all other Afflictions:
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for, as the presence of Christ, sweetens all other Comforts;
for, as the presence of christ, sweetens all other Comforts;
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so the absence, or forsakings of Christ, do imbitter al other Sufferings, and cut off al our relief, and remedy against them.
so the absence, or forsakings of christ, do embitter all other Sufferings, and Cut off all our relief, and remedy against them.
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So long as the face of God shines upon a poor soul, he may run to Christ,
So long as the face of God shines upon a poor soul, he may run to christ,
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and relieve, and help himself against his Affliction: true, my Friends forsake me, my Relations forsake me;
and relieve, and help himself against his Affliction: true, my Friends forsake me, my Relations forsake me;
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but Christ hath not forsaken me:
but christ hath not forsaken me:
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but if God, and Christ forsake, where shal a man relieve, or refresh himself in this stormy day? And as those sins are greatest, that cut off our relief against other sins;
but if God, and christ forsake, where shall a man relieve, or refresh himself in this stormy day? And as those Sins Are greatest, that Cut off our relief against other Sins;
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so those Afflictions are greatest, that cut off our relief against other Afflictions. Such is this;
so those Afflictions Are greatest, that Cut off our relief against other Afflictions. Such is this;
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of al Afflictions, it looks the most like a Judgment to a Gracious Soul. O Lord, (saith David) Correct me not in thine Anger,
of all Afflictions, it looks the most like a Judgement to a Gracious Soul. Oh Lord, (Says David) Correct me not in thine Anger,
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nor chasten me in thy hot Displeasure. When God hides his face, and forsakes the soul, he seems to correct in Anger, and in hot displeasure;nor chasten me in thy hight Displeasure. When God hides his face, and forsakes the soul, he seems to correct in Anger, and in hight displeasure;
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herein a Christian doth, as it were, combat with God himself;
herein a Christian does, as it were, combat with God himself;
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he fights with men somtimes, and then he is more than a Conquerer, because Christ fighteth with him, and in him;
he fights with men sometimes, and then he is more than a Conqueror, Because christ fights with him, and in him;
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he fights with Satan, Principalities, and Powers, and then he doth overcome, because Christ is with him:
he fights with Satan, Principalities, and Powers, and then he does overcome, Because christ is with him:
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but O! saith the soul, in this Desertion, God is mine Enemy; here I must fight it out hand to hand with Divine Anger;
but OH! Says the soul, in this Desertion, God is mine Enemy; Here I must fight it out hand to hand with Divine Anger;
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and what shal I do now? how is it possible that I should now escape? The truth is, this Affliction above al others, seems to draw a Curtain over al our Comforts,
and what shall I do now? how is it possible that I should now escape? The truth is, this Affliction above all Others, seems to draw a Curtain over all our Comforts,
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and to put an end unto al our Spiritual joy. What Birds sing in the Winter time? some may, but ordinarily they do not:
and to put an end unto all our Spiritual joy. What Birds sing in the Winter time? Some may, but ordinarily they do not:
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If you walk abroad in the Winter time, and hear no Birds sing, and one say to you, What is the reason of this deep silence? two or three months ago,
If you walk abroad in the Winter time, and hear no Birds sing, and one say to you, What is the reason of this deep silence? two or three months ago,
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when we walked in the Fields, every Wood had its several Musick; how sweetly did the Birds sing then!
when we walked in the Fields, every Wood had its several Music; how sweetly did the Birds sing then!
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but now they are al silent, what is the reason? You wil easily answer, I,
but now they Are all silent, what is the reason? You will Easily answer, I,
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then indeed it was Summer time, then the Sun shone upon them, and •o they sang;
then indeed it was Summer time, then the Sun shone upon them, and •o they sang;
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•ut now the warming, and enlivening beams of the Sun are gone, •hey sing no more. Beloved!
•ut now the warming, and enlivening beams of the Sun Are gone, •hey sing no more. beloved!
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the Light of Gods Countenance, is o•r Spring, Desertion is our Winter; show me that Sain• that is able to sing in this Winter time:
the Light of God's Countenance, is o•r Spring, Desertion is our Winter; show me that Sain• that is able to sing in this Winter time:
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I confess, it is possible for a man to •o it, and some there are; Habakkuk was one that learned •his song of Faith;
I confess, it is possible for a man to •o it, and Some there Are; Habakkuk was one that learned •his song of Faith;
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but •ow few are able to sing, and rejoyce, when God hides himself.
but •ow few Are able to sing, and rejoice, when God hides himself.
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No, saith the soul, two or three months ago, the Lord shined upon me, and then I could sing indeed;
No, Says the soul, two or three months ago, the Lord shined upon me, and then I could sing indeed;
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but now God, and Christ is gone, and so al my songs are gone, and joyes are gone;
but now God, and christ is gone, and so all my songs Are gone, and Joys Are gone;
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and I fear I shal never see them again, or rejoyce in Christ again. It is said of Mary, That when she went to Christs Sepulchre, she wept;
and I Fear I shall never see them again, or rejoice in christ again. It is said of Marry, That when she went to Christ Sepulchre, she wept;
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and though the Angel came to her, and said, Why weepest thou? yet she continued weeping:
and though the Angel Come to her, and said, Why Weepest thou? yet she continued weeping:
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the presence of an Angel could not comfort her, Why? O! saith she, They have taken away my Lord,
the presence of an Angel could not Comfort her, Why? OH! Says she, They have taken away my Lord,
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and I know not where they have laid him. and I know not where they have laid him.
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Would it not grieve a Prince, to be dispossest of, and to lose his Crown, to be made like an ordinary man? This Presence of Christ, is the Crown of a Christian;
Would it not grieve a Prince, to be dispossessed of, and to loose his Crown, to be made like an ordinary man? This Presence of christ, is the Crown of a Christian;
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and therefore, when God had forsaken the Church ▪ as we read in Lam. 5. she complained, verse 16. The Crown is fal•en from my Head;
and Therefore, when God had forsaken the Church ▪ as we read in Lam. 5. she complained, verse 16. The Crown is fal•en from my Head;
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Why? ver. 20. Wherefore doest thou forget us for ev•r, and forsake us so long a time? Ver. 22. Thou hast utterly rejected us, thou art very wroth against us.
Why? ver. 20. Wherefore dost thou forget us for ev•r, and forsake us so long a time? Ver. 22. Thou hast utterly rejected us, thou art very wroth against us.
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Take away the presence of Christ, and ye set a Christian among the ordinary rank of men:
Take away the presence of christ, and you Set a Christian among the ordinary rank of men:
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and must he not needs be troubled, when his Crown is thus taken from his Head? I have read of a Religious Woman, that having born Nine Children, professed, That she had rather endure all the pains of those Nine Travels at once,
and must he not needs be troubled, when his Crown is thus taken from his Head? I have read of a Religious Woman, that having born Nine Children, professed, That she had rather endure all the pains of those Nine Travels At once,
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than endure the Misery of the loss of Gods Presence.
than endure the Misery of the loss of God's Presence.
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And indeed, this Affliction of Gods forsaking a man, is so great, that if a man feel it not, I even fear it is, because he is forsaken indeed.
And indeed, this Affliction of God's forsaking a man, is so great, that if a man feel it not, I even Fear it is, Because he is forsaken indeed.
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But now, though there be never so much Gal, and Wormwood in this Cup, yet the Children of God have no reason to faint at the drinking of it;
But now, though there be never so much Gall, and Wormwood in this Cup, yet the Children of God have no reason to faint At the drinking of it;
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no just cause, or reason, yet to faint, or be discouraged, or cast down. How may that appear? First.
no just cause, or reason, yet to faint, or be discouraged, or cast down. How may that appear? First.
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For the cleering of this Truth to you, ye must know, That God, or Christ, is said to forsake a man, either in regard of his Power, Grace, or Strength;
For the clearing of this Truth to you, you must know, That God, or christ, is said to forsake a man, either in regard of his Power, Grace, or Strength;
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or in regard of the comfortable feelings of his Love;
or in regard of the comfortable feelings of his Love;
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either in re••rd of Union, or in regard of Vision. 1. In regard of Union, He never forsakes his own People. 2. In regard of his Power, Grace,
either in re••rd of union, or in regard of Vision. 1. In regard of union, He never forsakes his own People. 2. In regard of his Power, Grace,
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and Strength, he never forsakes them totally. 3. And in regard of Vision, or comfortable feelings,
and Strength, he never forsakes them totally. 3. And in regard of Vision, or comfortable feelings,
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though he do forsake for a time, yet he wil return again:
though he do forsake for a time, yet he will return again:
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and if al these be true, have they any reason to be much discouraged? For the first, ye know what is said, Those whom he loves, he loves unto the end.
and if all these be true, have they any reason to be much discouraged? For the First, you know what is said, Those whom he loves, he loves unto the end.
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As for the Second, ye know what he saith also; I will never leave thee, nor forsake thee.
As for the Second, you know what he Says also; I will never leave thee, nor forsake thee.
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We are kept by the Power of God unto Salvation. We Are kept by the Power of God unto Salvation.
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And as for the Third, hath not the Lord promised, Isay, 54. that he wil return again with advantage? ver. 7. For a smal moment have I forsaken thee,
And as for the Third, hath not the Lord promised, Saiah, 54. that he will return again with advantage? ver. 7. For a small moment have I forsaken thee,
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but with great mercy will I gather thee: In a little wrath, I hid my face from thee, for a moment;
but with great mercy will I gather thee: In a little wrath, I hid my face from thee, for a moment;
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but with everlasting kindness wil I have mercy on thee, saith the Lord thy Redeemer, ver. 8. Now ye know, that Friends are not much troubled at such a parting, which is but for a time.but with everlasting kindness will I have mercy on thee, Says the Lord thy Redeemer, ver. 8. Now you know, that Friends Are not much troubled At such a parting, which is but for a time.
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It is said of the Church of Ephesus, That when Paul •ook leave of them, they wept, Because he said they should see his face no more.
It is said of the Church of Ephesus, That when Paul •ook leave of them, they wept, Because he said they should see his face no more.
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The Saints cannot say so in regard of Christ, though they see not his face for the present,
The Saints cannot say so in regard of christ, though they see not his face for the present,
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yet they cannot say, I shal see his face no more; for he wil return again, yea, and return with advantage:
yet they cannot say, I shall see his face no more; for he will return again, yea, and return with advantage:
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for though he forsakes for a moment, yet with great mercy, and with everlasting kindness, wil the Lord have mercy on them:
for though he forsakes for a moment, yet with great mercy, and with everlasting kindness, will the Lord have mercy on them:
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What then, though you be forsaken for a moment? have you any just cause, and reason for your Discouragement? Secondly:
What then, though you be forsaken for a moment? have you any just cause, and reason for your Discouragement? Secondly:
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If Christ do therefore forsake his People, that he may not forsake them, and hath a design of Love,
If christ do Therefore forsake his People, that he may not forsake them, and hath a Design of Love,
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and nothing but of Love upon them in his forsaking; then have they no just cause for their Discouragements.
and nothing but of Love upon them in his forsaking; then have they no just cause for their Discouragements.
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I have done the work which God gave me to do, and therein I have approved my self unto God;
I have done the work which God gave me to do, and therein I have approved my self unto God;
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or a moment? hath he any de••gn but Love upon them? Doth he not therefore withdraw himself from them, that he might draw them to himself? Doth he not therefore hide his face for a moment, that he may not turn his back upon them for ever? Doth he not therefore forsake them for a moment, that they might die unto all the world,
or a moment? hath he any de••gn but Love upon them? Does he not Therefore withdraw himself from them, that he might draw them to himself? Does he not Therefore hide his face for a moment, that he may not turn his back upon them for ever? Does he not Therefore forsake them for a moment, that they might die unto all the world,
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and long after Heaven, where there is no forsaking? Doth he not therefore forsake them for a moment, that they might die unto the way of sence,
and long After Heaven, where there is no forsaking? Does he not Therefore forsake them for a moment, that they might die unto the Way of sense,
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and learn to live by Faith, which is the proper work of this Life? Doth he not therefore forsake them for a moment, that in this Winter of their Desertion, the Weeds,
and Learn to live by Faith, which is the proper work of this Life? Does he not Therefore forsake them for a moment, that in this Winter of their Desertion, the Weeds,
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and Vermin of their sins, may be killed, and mortified? Doth he not therefore forsake them for a moment, that he may see their Love to him? In time of his Presence, we have the sence of his Love to us;
and Vermin of their Sins, may be killed, and mortified? Does he not Therefore forsake them for a moment, that he may see their Love to him? In time of his Presence, we have the sense of his Love to us;
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but in the time of his absence, then he seeth, and we our selves have the sence of our Love to him.
but in the time of his absence, then he sees, and we our selves have the sense of our Love to him.
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Doth he not therefore forsake them for a moment, that their very Joyes, and Comforts may be more fervent, exalted,
Does he not Therefore forsake them for a moment, that their very Joys, and Comforts may be more fervent, exalted,
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and enlarged? It is our Nature to rejoyce most in a Comfort, when it is redeemed from the hand of Death, and recovered from loss:
and enlarged? It is our Nature to rejoice most in a Comfort, when it is redeemed from the hand of Death, and recovered from loss:
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The wise men, when they saw the lost Star again, then they rejoyced with exceeding great joy;
The wise men, when they saw the lost Star again, then they rejoiced with exceeding great joy;
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Did they not rejoyce i• the Star before? Surely they did:
Did they not rejoice i• the Star before? Surely they did:
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But they rejoyced more, even with exceeding great joy, when they had found the lost Star. And this is our Nature;
But they rejoiced more, even with exceeding great joy, when they had found the lost Star. And this is our Nature;
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we rejoyce most in the finding of lost mercies.
we rejoice most in the finding of lost Mercies.
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Now the Lord Christ knows our Nature, and therefore, that he may raise our joy, our praise, our thankfulness,
Now the Lord christ knows our Nature, and Therefore, that he may raise our joy, our praise, our thankfulness,
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for his Presence, Face, and Manifestation of his Love, he doth somtimes withdraw them. So that in al his withdrawings, he hath a Design of Love upon our souls;
for his Presence, Face, and Manifestation of his Love, he does sometimes withdraw them. So that in all his withdrawings, he hath a Design of Love upon our Souls;
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have we any reason then to be much discouraged, though deserted? Thirdly:
have we any reason then to be much discouraged, though deserted? Thirdly:
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Though it pleaseth God, to hide his Face from his People somtimes, insomuch as they are in the dark,
Though it Pleases God, to hide his Face from his People sometimes, insomuch as they Are in the dark,
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and in a very dark Condition;
and in a very dark Condition;
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yet they are never so much in the dark, but that they have light enough to work by:
yet they Are never so much in the dark, but that they have Light enough to work by:
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For what day is there in all the yeer, that is so short, dark, and gloomy,
For what day is there in all the year, that is so short, dark, and gloomy,
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but a man may see to work by? Indeed, somtimes the Sun is in the Eclipse, somtimes behind a Cloud;
but a man may see to work by? Indeed, sometimes the Sun is in the Eclipse, sometimes behind a Cloud;
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somtimes it breaks not forth with his Golden beams, as at other times:
sometimes it breaks not forth with his Golden beams, as At other times:
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but if the Sun be up, and it be day, a man hath alwaies light enough to work by.
but if the Sun be up, and it be day, a man hath always Light enough to work by.
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Now the Sun is alwaies up with the Saints, it is alwaies day with them;
Now the Sun is always up with the Saints, it is always day with them;
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though the Beams of the Sun of Righteousness, do not shine, yet it is alwaies day;
though the Beams of the Sun of Righteousness, do not shine, yet it is always day;
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they are not Children of darkness;
they Are not Children of darkness;
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they may have a dark day of it, but though it be never so dark, they may find light enough to do the great Work which they came into the World for;
they may have a dark day of it, but though it be never so dark, they may find Light enough to do the great Work which they Come into the World for;
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which is, to beleeve, and trust, and stay themselves on God; this • man may do in the darkest time, when he hath no light:
which is, to believe, and trust, and stay themselves on God; this • man may do in the Darkest time, when he hath no Light:
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and therefore saith the Prophet, Let him that walks in darkness; and seeth no light, stay himself upon the Name of the Lord.
and Therefore Says the Prophet, Let him that walks in darkness; and sees no Light, stay himself upon the Name of the Lord.
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What then, though you have not so much light as you would have, to refresh your selves by;
What then, though you have not so much Light as you would have, to refresh your selves by;
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yet if you have light enough to do your Fathers Work by (and the greatest work of this Life is, to trust in God,
yet if you have Light enough to do your Father's Work by (and the greatest work of this Life is, to trust in God,
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and beleeve) have you then any reason for your discouragements? Thus it is with al the Saints;
and believe) have you then any reason for your discouragements? Thus it is with all the Saints;
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though they may be in the dark, and the Sun shines not out upon them,
though they may be in the dark, and the Sun shines not out upon them,
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yet it is alwaies day with them and they have light enough, when it is darkest, to do their Father• work and business by;
yet it is always day with them and they have Light enough, when it is Darkest, to do their Father• work and business by;
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and therefore certainly, the Saints have no reason to be cast down, and discouraged, although they be much forsaken deserted, and in the dark.
and Therefore Certainly, the Saints have no reason to be cast down, and discouraged, although they be much forsaken deserted, and in the dark.
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But Jesus Christ hath not only deserted, forsaken, and withdrawn himself from me, in regard of Vision; But jesus christ hath not only deserted, forsaken, and withdrawn himself from me, in regard of Vision;
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but I fear also in regard of Ʋnion: not in regard of comfortable feelings only; but in regard of strength and power:
but I Fear also in regard of Ʋnion: not in regard of comfortable feelings only; but in regard of strength and power:
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and therefore I am afraid, and discouraged, and have I not cause for it? and Therefore I am afraid, and discouraged, and have I not cause for it?
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No. For a man that is in the dark, is not able to judg of his own Grace, or Christs Strength in him:
No. For a man that is in the dark, is not able to judge of his own Grace, or Christ Strength in him:
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Now you are in Desertion, therefore in the dark, therefore not able to judg of your own Grace, and Christs Strength in you;
Now you Are in Desertion, Therefore in the dark, Therefore not able to judge of your own Grace, and Christ Strength in you;
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yet if you can judg in this Condition, and wil deal faithfully with your own souls;
yet if you can judge in this Condition, and will deal faithfully with your own Souls;
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is there not as much of Christs Strength, and Grace in your Lives and Conversations,
is there not as much of Christ Strength, and Grace in your Lives and Conversations,
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as when ye had that presence which ye mourn after, excepting your enlargements in Duties? I confess indeed, that • Gracious man in time of Desertion, hath not those enlargements,
as when you had that presence which you mourn After, excepting your enlargements in Duties? I confess indeed, that • Gracious man in time of Desertion, hath not those enlargements,
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as he had when Gods Face shined upon him;
as he had when God's Face shined upon him;
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but setting aside your enlargements, what is there in your Conversations wanting now, which you had then? and is the very want of enlargement, a sufficient reason to say that Christ is gone,
but setting aside your enlargements, what is there in your Conversations wanting now, which you had then? and is the very want of enlargement, a sufficient reason to say that christ is gone,
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and hath forsaken me, not only in regard of Vision, but in regard of Union, Strength,
and hath forsaken me, not only in regard of Vision, but in regard of union, Strength,
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and Grace? We read in Cant. 5.5. That when Christ withdraws from the Spouse, there is some Mirrh left upon the ringles of the door;
and Grace? We read in Cant 5.5. That when christ withdraws from the Spouse, there is Some Mirrh left upon the ringles of the door;
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the Spouse ariseth, follows after him, and enquireth for him, saying, Did you see my beloved? She met with the Watchmen, they smote her,
the Spouse arises, follows After him, and enquireth for him, saying, Did you see my Beloved? She met with the Watchmen, they smote her,
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and she was willing to bear their smiting, that she might hear of Christ; she stands, and admireth at the beauty and excellency of her Beloved;
and she was willing to bear their smiting, that she might hear of christ; she Stands, and admireth At the beauty and excellency of her beloved;
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White, and ruddy, the fairest of ten thousand. White, and ruddy, the Fairest of ten thousand.
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Now in this Desertion of yours, is there not some Mirrh upon the ringles of your heart? Do you not still stand admiring Christ,
Now in this Desertion of yours, is there not Some Mirrh upon the ringles of your heart? Do you not still stand admiring christ,
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and his Excellencies? Do you not enquire after your Beloved? going to one,
and his Excellencies? Do you not inquire After your beloved? going to one,
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and to another, saying, Did you see him whom my soul loveth? Are you not willing that the Watchmen should smite you,
and to Another, saying, Did you see him whom my soul loves? are you not willing that the Watchmen should smite you,
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so ye may but meet with Christ again? And wil ye say then, he is not only gone in regard of Vision,
so you may but meet with christ again? And will you say then, he is not only gone in regard of Vision,
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but in regard of Union, Power, Strength, and Grace too? Surely you have no reason for it.
but in regard of union, Power, Strength, and Grace too? Surely you have no reason for it.
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But I am not only forsaken, and deserted, and want the Comfortable feelings, and manifestations of Love which I once had, But I am not only forsaken, and deserted, and want the Comfortable feelings, and manifestations of Love which I once had,
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and do now desire to have; but I do find the contrary tokens of Gods Displeasure, manifestations of his Anger:
and do now desire to have; but I do find the contrary tokens of God's Displeasure, manifestations of his Anger:
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were it only the withdrawings of Love, I might bear it;
were it only the withdrawings of Love, I might bear it;
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but Christ is angry, God is angry, appears to be mine Enemy, and have I not reason now to be much discouraged? No:but christ is angry, God is angry, appears to be mine Enemy, and have I not reason now to be much discouraged? No:
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For if this hath been the condition of the Saints before you, why should you fear your state in this respect? Now look into Isay, 57. and you shal 〈 ◊ 〉 that God saith, I was wroth, and smote him;
For if this hath been the condition of the Saints before you, why should you Fear your state in this respect? Now look into Saiah, 57. and you shall 〈 ◊ 〉 that God Says, I was wroth, and smote him;
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he did not only hide his face, but he was wroth;
he did not only hide his face, but he was wroth;
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yea, he is not only wroth, but he smote his People too, and yet the Promise is, I will restore comfort to him, and to his mourners:
yea, he is not only wroth, but he smote his People too, and yet the Promise is, I will restore Comfort to him, and to his mourners:
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Did not Job think, and say that God was angry with him, and become his Enemy? and did not Job 's Friends think that God loved them,
Did not Job think, and say that God was angry with him, and become his Enemy? and did not Job is Friends think that God loved them,
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but thou doest shew tokens of thy displeasure, and anger, and thy displeasure riseth:
but thou dost show tokens of thy displeasure, and anger, and thy displeasure Riseth:
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and was their Friend, and his Enemy? yet if you look into Job, 42. you find that God was more pleased with Job, for he was fain to pray for them before they could be accepted;
and was their Friend, and his Enemy? yet if you look into Job, 42. you find that God was more pleased with Job, for he was fain to pray for them before they could be accepted;
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and know ye not, that it is Christs usual manner to personate an Enemy, when he intends the most Friendship;
and know you not, that it is Christ usual manner to personate an Enemy, when he intends the most Friendship;
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to seem a stranger, when he intends the most communion.
to seem a stranger, when he intends the most communion.
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It is said, that God was angry with Moses, Exod. 4. yet even then he gave him such a Promise of mercy,
It is said, that God was angry with Moses, Exod 4. yet even then he gave him such a Promise of mercy,
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as he had not before, ver. 14, 15, 16. Ye know what Davids choyce was;
as he had not before, ver. 14, 15, 16. You know what Davids choice was;
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Lord, let me fall into thy hands, and not into the hands of men, for with thee is mercy: Lord, let me fallen into thy hands, and not into the hands of men, for with thee is mercy:
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It is somtimes a mercy to be immediately chastised by the hand of God our Father:
It is sometimes a mercy to be immediately chastised by the hand of God our Father:
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God might turn us over to the hands of men;
God might turn us over to the hands of men;
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but if God wil take us into his own hand, and chastise with his own hand immediately, there is love in it.
but if God will take us into his own hand, and chastise with his own hand immediately, there is love in it.
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If a Prince should say to his Officers, My whol Kingdom is before you, do right, and execute Justice, and Judgment;
If a Prince should say to his Officers, My Whole Kingdom is before you, do right, and execute justice, and Judgement;
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but as for such and such a Family, if they shall commit any fault, I wil chastise them immediately with mine own hand, you shal not meddle with them, I wil do it my self;
but as for such and such a Family, if they shall commit any fault, I will chastise them immediately with mine own hand, you shall not meddle with them, I will do it my self;
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would not this argue love? Thus it is with the Saints in the time of Desertion,
would not this argue love? Thus it is with the Saints in the time of Desertion,
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then God takes the soul into his own hand; all Creatures, and Officers of his Anger, stand by, and meddle not:
then God Takes the soul into his own hand; all Creatures, and Officers of his Anger, stand by, and meddle not:
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in other Afflictions, God turns us over to his Officers; but in Desertion, there he doth correct immediately;
in other Afflictions, God turns us over to his Officers; but in Desertion, there he does correct immediately;
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and therefore though he strikes, yet there is Love at the bottom, and the more Christ doth sympathize with you in any Affliction, the less cause you have to be discouraged.
and Therefore though he strikes, yet there is Love At the bottom, and the more christ does sympathise with you in any Affliction, the less cause you have to be discouraged.
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Christ is our sympathizing High-Priest in al our Afflictions;
christ is our sympathizing High-Priest in all our Afflictions;
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but the more we are like to him in any Affliction, the more he doth sympathize,
but the more we Are like to him in any Affliction, the more he does sympathise,
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and his heart let out the more unto us:
and his heart let out the more unto us:
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Jesus Christ was in Desertion himself, and not only forsaken, but for our sakes, under the wrath and displeasure of God his Father;
jesus christ was in Desertion himself, and not only forsaken, but for our sakes, under the wrath and displeasure of God his Father;
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and therefore when he sees a soul, not only deserted, but under anger, and displeasure of God;
and Therefore when he sees a soul, not only deserted, but under anger, and displeasure of God;
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then he saith, O! there is a soul that is in my case, and so he does most commiserate, and compassionate that person:
then he Says, OH! there is a soul that is in my case, and so he does most commiserate, and compassionate that person:
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have you then any reason to be discouraged in this respect? But this is not my case:
have you then any reason to be discouraged in this respect? But this is not my case:
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For I am not only deserted, forsaken, under manifestations of Christs displeasure; but I have sinned, and drawn down this Desertion upon my own soul;
For I am not only deserted, forsaken, under manifestations of Christ displeasure; but I have sinned, and drawn down this Desertion upon my own soul;
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and therefore now it is, that I am thus discouraged, and have I not reason for it? No:and Therefore now it is, that I am thus discouraged, and have I not reason for it? No:
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For God doth not alwaies desert, and forsake his People for their sins; somtimes he doth, and somtimes he doth not;
For God does not always desert, and forsake his People for their Sins; sometimes he does, and sometimes he does not;
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as appears by comparing the 3d and 5th Chapters of the Canticles: and it may be he doth now withdraw from you, not for your sin;
as appears by comparing the 3d and 5th Chapters of the Canticles: and it may be he does now withdraw from you, not for your since;
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and if there be but a may be of it, there is no reason for discouragement. But suppose it be so;
and if there be but a may be of it, there is no reason for discouragement. But suppose it be so;
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look I pray into Isay, 57. again, and see what the Lord hath promised to a poor soul in this condition, ver. 17. For the iniquity of his covetousness was I wroth, and smote him;
look I pray into Saiah, 57. again, and see what the Lord hath promised to a poor soul in this condition, ver. 17. For the iniquity of his covetousness was I wroth, and smote him;
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I hid me, and was wroth, and he went on frowardly in the way of his heart. I hid me, and was wroth, and he went on frowardly in the Way of his heart.
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Wil ye say, the Lord doth not only hide his f•ce from you, but he hath smitten you? So here.
Will you say, the Lord does not only hide his f•ce from you, but he hath smitten you? So Here.
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Wil ye say, O! but I have sinned, and drawn this desertion upon my self? So here;
Wil you say, OH! but I have sinned, and drawn this desertion upon my self? So Here;
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For the iniquity of his Covetousness I was wroth, and smote him. For the iniquity of his Covetousness I was wroth, and smote him.
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Will ye say, O! but I have sinned on both sides of this Desertion? I have sinned before the Desertion came, which sin was the cause of it? and I have sinned since? I have been deserted by my frowardness,
Will you say, OH! but I have sinned on both sides of this Desertion? I have sinned before the Desertion Come, which since was the cause of it? and I have sinned since? I have been deserted by my frowardness,
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and peevish carriage? So here, For the iniquity of his covetousness was I wroth, and hid me;
and peevish carriage? So Here, For the iniquity of his covetousness was I wroth, and hid me;
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there is sin on the one side: and he went on frowardly in the way of his heart;
there is since on the one side: and he went on frowardly in the Way of his heart;
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there is sin on the other side of Desertion: Here is sin on both sides;
there is since on the other side of Desertion: Here is since on both sides;
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what then? is there any hope, or comfort, or mercy for a heart in this condition? Yes, saith the Lord, I will restore comfort unto him, and to his mourners.
what then? is there any hope, or Comfort, or mercy for a heart in this condition? Yes, Says the Lord, I will restore Comfort unto him, and to his mourners.
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O! but it is not comfort that my soul desires; but I have a foul, filthy, unclean, wicked heart of mine own;
OH! but it is not Comfort that my soul Desires; but I have a foul, filthy, unclean, wicked heart of mine own;
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O! that my heart were healed:
OH! that my heart were healed:
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Is there any hope of healing mercy in this condition? Yes, saith the Lord in the Text;
Is there any hope of healing mercy in this condition? Yes, Says the Lord in the Text;
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I have seen his waies, and will heal him. O! but though I be healed, I shal sin again, and wander from God again:I have seen his ways, and will heal him. OH! but though I be healed, I shall sin again, and wander from God again:
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nay, saith the Lord, But I have seen his waies, and will heal him, and will lead him also.
nay, Says the Lord, But I have seen his ways, and will heal him, and will led him also.
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But I see no means, or likelihood of al this; how can it be? Yes, very well;
But I see no means, or likelihood of all this; how can it be? Yes, very well;
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for saith the Lord, ver. 19. I create the fruit of the Lips; Peace, peace, peace, to him that is afar off;
for Says the Lord, ver. 19. I create the fruit of the Lips; Peace, peace, peace, to him that is afar off;
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and I will heal him again: and I will heal him again:
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O! what Comfort is here? what an upholding Promise is here? Can you read it,
OH! what Comfort is Here? what an upholding Promise is Here? Can you read it,
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or think of it, and your heart sink before it? This is but part of my condition;
or think of it, and your heart sink before it? This is but part of my condition;
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for I have sinned, Christ hath forsaken me; for I have sinned, christ hath forsaken me;
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I have sinned, Christ hath smote me, and he goes on smiting, goes on angry, goes on displeased;
I have sinned, christ hath smote me, and he Goes on smiting, Goes on angry, Goes on displeased;
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I have been deserted a long while, in the dark a long while;
I have been deserted a long while, in the dark a long while;
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and I am so far from the light, that it doth even grow darker and darker, my condition being more sad, every day than other;
and I am so Far from the Light, that it does even grow Darker and Darker, my condition being more sad, every day than other;
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every day I am more deserted, and my condition worser; have I not reason to be cast down, and discouraged now? No:every day I am more deserted, and my condition Worse; have I not reason to be cast down, and discouraged now? No:
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For when was it worst with the Israelites? They had an ill time of it al the while they were in the Land of Egypt, a dark time;
For when was it worst with the Israelites? They had an ill time of it all the while they were in the Land of Egypt, a dark time;
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but was it not worst with them immediately before their deliverance? Did not the Task-Masters then beat them? When was it worst with David? ill at al times in the Wilderness;
but was it not worst with them immediately before their deliverance? Did not the Task-Masters then beatrice them? When was it worst with David? ill At all times in the Wilderness;
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but was it not worst with him at Ziklag, when he had lost his Wives,
but was it not worst with him At Ziklag, when he had lost his Wives,
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and his own men took up stones against him? Psal. 10. we read, that David saith, Why standest thou afar off, O Lord,
and his own men took up stones against him? Psalm 10. we read, that David Says, Why Standest thou afar off, Oh Lord,
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and hidest thy self in the time of trouble? hiding is more, and wor•er than standing afar off.and hidest thy self in the time of trouble? hiding is more, and wor•er than standing afar off.
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When the Sun is going down, then it seems to be far off; but when it is hidden, then it is set, and is further off:
When the Sun is going down, then it seems to be Far off; but when it is hidden, then it is Set, and is further off:
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So saith David; Lord, thou art not only afar off, but even out of sight, quite out of sight, and art hidden from me;
So Says David; Lord, thou art not only afar off, but even out of sighed, quite out of sighed, and art hidden from me;
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his Desertion grew higher and higher:
his Desertion grew higher and higher:
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And if you look into Psal. 13. you find, that he speaks to the like purpose;
And if you look into Psalm 13. you find, that he speaks to the like purpose;
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How long wilt thou bide thy face from me? how long wilt thou forget me (O Lord) for ever? As hiding, is more than standing afar off;How long wilt thou bide thy face from me? how long wilt thou forget me (Oh Lord) for ever? As hiding, is more than standing afar off;
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so it is worse than forgetting:
so it is Worse than forgetting:
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For, as Musculus observes wel, forgetting is but Remissio amoris; a man that loves another, may forget him,
For, as Musculus observes well, forgetting is but Remission amoris; a man that loves Another, may forget him,
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yet he may love him well; but hiding the face is, Irae testimonium, the testimony of anger;
yet he may love him well; but hiding the face is, Irae testimonium, the testimony of anger;
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and it is as if David should have said, Lord, thou doest not only restrain thy Love towards me,
and it is as if David should have said, Lord, thou dost not only restrain thy Love towards me,
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So Psal. 22. ver. 1. My God, my God, why hast thou forsaken me? I cry in the day time,
So Psalm 22. ver. 1. My God, my God, why hast thou forsaken me? I cry in the day time,
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but thou hearest not, ver. 2. How can this be? saith Augustine; that God should forsake Christ in his Sufferings (for these words are spoken of Christ) when God was in Christ reconciling the world unto himself? Yes, very well (saith he) for Christ was a common Person, stood in our stead,but thou Hearst not, ver. 2. How can this be? Says Augustine; that God should forsake christ in his Sufferings (for these words Are spoken of christ) when God was in christ reconciling the world unto himself? Yes, very well (Says he) for christ was a Common Person, stood in our stead,
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and place, and so personating of us;
and place, and so personating of us;
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he saith, Why hast thou forsaken me? yea, and Lord, thou hast not only forsaken me,
he Says, Why hast thou forsaken me? yea, and Lord, thou hast not only forsaken me,
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but my Desertion ariseth yet higher; for, I cry in the day time, and thou hearest not:
but my Desertion arises yet higher; for, I cry in the day time, and thou Hearst not:
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But you may see this abundantly made out in Job, 30.20. I cry unto thee, and thou doest not bear me;
But you may see this abundantly made out in Job, 30.20. I cry unto thee, and thou dost not bear me;
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I stand up, and thou regardest me not, thou art become cruel to me; with thy strong hand thou opposest thy self against me:
I stand up, and thou regardest me not, thou art become cruel to me; with thy strong hand thou opposest thy self against me:
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Ver. 27. My bowels boyled, and rest not, the daies of affliction prevented me: I went mourning without the Sun;
Ver. 27. My bowels boiled, and rest not, the days of affliction prevented me: I went mourning without the Sun;
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I am a brother to Dragons, and a companion to Owls. And ver. 26. When I looked for good, then evil came unto me;
I am a brother to Dragons, and a Companion to Owls. And ver. 26. When I looked for good, then evil Come unto me;
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and when I waited for light, there came darkness. and when I waited for Light, there Come darkness.
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Thus you see that it may be the condition of Gods own People, to be worser, and worser;
Thus you see that it may be the condition of God's own People, to be Worse, and Worse;
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and their condition more and more dark in their own apprehensions; and therefore no reason why you should be discouraged in this respect.
and their condition more and more dark in their own apprehensions; and Therefore no reason why you should be discouraged in this respect.
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But my Desertions have been so long, that I fear it will never be otherwise with me; But my Desertions have been so long, that I Fear it will never be otherwise with me;
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God is now gone, Christ is now gone, Comfort gone, and I fear now that Christ will never return again;
God is now gone, christ is now gone, Comfort gone, and I Fear now that christ will never return again;
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and this is that which even sinks my soul: I confess, the least desertion and forsaking, is a great evil:
and this is that which even sinks my soul: I confess, the least desertion and forsaking, is a great evil:
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but though I were under the greatest cloud in the world, I should bear it, if I did but think that Christ would return again:
but though I were under the greatest cloud in the world, I should bear it, if I did but think that christ would return again:
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but I find in Scripture, that there is a final rejection mentioned, as well as a present desertion:
but I find in Scripture, that there is a final rejection mentioned, as well as a present desertion:
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the Saints, and People of God, are it may be, deserted for a time; but they are never rejected: the Saints, and People of God, Are it may be, deserted for a time; but they Are never rejected:
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David was deserted, but he was not rejected; Saul was rejected, finally rejected;
David was deserted, but he was not rejected; Saul was rejected, finally rejected;
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and I fear that I am not only deserted for the present, but finally rejected, that God hath even cast me off;
and I Fear that I am not only deserted for the present, but finally rejected, that God hath even cast me off;
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If it be made out unto you by Scripture, That God, or Christ is not so gone,
If it be made out unto you by Scripture, That God, or christ is not so gone,
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and therefore I am thus discouraged, have I not cause and reason for it now? No, not yet:and Therefore I am thus discouraged, have I not cause and reason for it now? No, not yet:
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For first, it is usual with the Saints in affliction, to think that God is gone, and wil return no more:
For First, it is usual with the Saints in affliction, to think that God is gone, and will return no more:
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there is no affliction which the People of God meet withal (and they meet with many) wherein they are so apt,
there is no affliction which the People of God meet withal (and they meet with many) wherein they Are so apt,
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and prone, and ready to write a [ Never ] upon their condition, as in this case of Spiritual Desertion.
and prove, and ready to write a [ Never ] upon their condition, as in this case of Spiritual Desertion.
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If a godly, gracious man fal sick, he doth not say presently, or conclude, I shal never recover again;
If a godly, gracious man fall sick, he does not say presently, or conclude, I shall never recover again;
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if he be persecuted by Enemies, he doth not conclude presently, that he shal never be delivered:
if he be persecuted by Enemies, he does not conclude presently, that he shall never be Delivered:
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but if God hide his Face at any time, then comes out this [ Never ] I shal Never be delivered, I shal never be restored to comfort again.
but if God hide his Face At any time, then comes out this [ Never ] I shall Never be Delivered, I shall never be restored to Comfort again.
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So Psal. 13. How long wilt thou hide thy face? what, for ever!
So Psalm 13. How long wilt thou hide thy face? what, for ever!
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So Psal. 77. Will the Lord cast off for ever? ver. 7. Will he be favorable no more? is his mercy clean gone for ever? and doth his Promise fail for ever more? This is the proper place,
So Psalm 77. Will the Lord cast off for ever? ver. 7. Will he be favourable no more? is his mercy clean gone for ever? and does his Promise fail for ever more? This is the proper place,
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and ground, where this unbeleeving conclusion grows;
and ground, where this unbelieving conclusion grows;
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when they are in this condition, they rise to a [ Never; ] O! it wil never be otherwise with me;
when they Are in this condition, they rise to a [ Never; ] OH! it will never be otherwise with me;
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Christ is gone, Mercy is gone, and I shal never see the face of God again:
christ is gone, Mercy is gone, and I shall never see the face of God again:
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This is usual, and most usual with the Saints in this Condition. Secondly:
This is usual, and most usual with the Saints in this Condition. Secondly:
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Therefore you shal observe, That when God doth give out a Promise to his Children in this condition;
Therefore you shall observe, That when God does give out a Promise to his Children in this condition;
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the Promise is so cast and laid, as may most obviate, and face this Objection, and take off our Never. Psal. 9.18. The needy shall not alwaies be forgotten, the expectation of the poor shall not fail for ever.
the Promise is so cast and laid, as may most obviate, and face this Objection, and take off our Never. Psalm 9.18. The needy shall not always be forgotten, the expectation of the poor shall not fail for ever.
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So Psal. 103. The Lord is merciful and gracious, ver. 8. Slow to anger, and plenteous in mercy:
So Psalm 103. The Lord is merciful and gracious, ver. 8. Slow to anger, and plenteous in mercy:
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he will not alwaies chide, neither will he keep his anger for ever. he will not always chide, neither will he keep his anger for ever.
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So I•ay 57. ver. 16. For I will not contend for ever, neither will I be alwaies wroth. God seeth that in this condition, his People are apt to write a Never upon their condition;
So I•ay 57. ver. 16. For I will not contend for ever, neither will I be always wroth. God sees that in this condition, his People Are apt to write a Never upon their condition;
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and therefore that he may condescend unto their Infirmities, when he comes to give out a Promise, he doth not barely promise Mercy;
and Therefore that he may condescend unto their Infirmities, when he comes to give out a Promise, he does not barely promise Mercy;
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but he puts in the [ Ever ] into his Promise, that he may take off our unbeleeving [ Never. ] Thirdly:
but he puts in the [ Ever ] into his Promise, that he may take off our unbelieving [ Never. ] Thirdly:
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but that he wil return again; then will you not say, surely, I have no reason for my discouragements?
but that he will return again; then will you not say, surely, I have no reason for my discouragements?
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Now for the cleering of that, give me leave to propound several Questions to you. First:
Now for the clearing of that, give me leave to propound several Questions to you. First:
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Did ye ever read in al the Word of God, that a man was finally rejected,
Did you ever read in all the Word of God, that a man was finally rejected,
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and forsaken, but an evil Spirit from the Lord did seize upon him presently? Saul was finally rejected,
and forsaken, but an evil Spirit from the Lord did seize upon him presently? Saul was finally rejected,
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and the Text saith, That an evil Spirit from the Lord seized upon him;
and the Text Says, That an evil Spirit from the Lord seized upon him;
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and what is the evil Spirit, but an envious Spirit? The envious man in the Gospel, is the evil man;
and what is the evil Spirit, but an envious Spirit? The envious man in the Gospel, is the evil man;
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and this evil Spirit seized on Saul as soon as God did forsake him;
and this evil Spirit seized on Saul as soon as God did forsake him;
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for an envious, malicious, persecuting Spirit came upon him against David, and the Saints with him.
for an envious, malicious, persecuting Spirit Come upon him against David, and the Saints with him.
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So when God forsakes a man finally, a persecuting Spirit enters him. When God forsakes his own Children, Satan, that evil Spirit comes to them;
So when God forsakes a man finally, a persecuting Spirit enters him. When God forsakes his own Children, Satan, that evil Spirit comes to them;
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for when God goes, Satan comes: but there is much difference between a tempting Satan, and a persecuting Satan:
for when God Goes, Satan comes: but there is much difference between a tempting Satan, and a persecuting Satan:
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tempting Satan comes to the Saints, when they are deserted; but a persecuting Satan doth not enter into them.
tempting Satan comes to the Saints, when they Are deserted; but a persecuting Satan does not enter into them.
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But did ye ever know, or read of any finally rejected, but an evil, persecuting Spirit seized on them from the Lord? Secondly:
But did you ever know, or read of any finally rejected, but an evil, persecuting Spirit seized on them from the Lord? Secondly:
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Do you read of any in al the Word, whom God did finally forsake, that could not find in their hearts to forsake God,
Do you read of any in all the Word, whom God did finally forsake, that could not find in their hearts to forsake God,
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and his Waies? God doth not forsake us, unless we forsake him; Ye have rejected me, saith the Lord, and therefore I have rejected you.
and his Ways? God does not forsake us, unless we forsake him; You have rejected me, Says the Lord, and Therefore I have rejected you.
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Possibly a good man may want this sence of Gods Love; but then he hath the sence of his own sins:
Possibly a good man may want this sense of God's Love; but then he hath the sense of his own Sins:
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possibly he may want the feeling of his own perfection, which is Divine Love; but then he hath the feeling of his own imperfection.
possibly he may want the feeling of his own perfection, which is Divine Love; but then he hath the feeling of his own imperfection.
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But I say, Did you ever read in al the Word, of any man finally forsaken, that could not find in his heart to forsake God,
But I say, Did you ever read in all the Word, of any man finally forsaken, that could not find in his heart to forsake God,
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and the good Waies of God? Thirdly:
and the good Ways of God? Thirdly:
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Did ye ever read in al the Word, That God did ever forsake a man, who was sensible of his forsaking,
Did you ever read in all the Word, That God did ever forsake a man, who was sensible of his forsaking,
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and complained thereof, simply for it self? We read of Saul indeed, That when he was forsaken, he cryed out,
and complained thereof, simply for it self? We read of Saul indeed, That when he was forsaken, he cried out,
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and said, God hath forsaken me, the Philistims are upon me; God hath forsaken me, but it is in order to an outward evil; the Philistims are upon me.
and said, God hath forsaken me, the philistines Are upon me; God hath forsaken me, but it is in order to an outward evil; the philistines Are upon me.
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But the Saints, when they are forsaken, are sensible of this evil, simply for it self,
But the Saints, when they Are forsaken, Are sensible of this evil, simply for it self,
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and think the time long, and tedious, when they are so forsaken: O Lord, saith David, how long wilt thou hide thy face from me? what,
and think the time long, and tedious, when they Are so forsaken: Oh Lord, Says David, how long wilt thou hide thy face from me? what,
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for ever? But I say, Was ever man forsaken, was ever man quite forsaken of God, that was sensible of this evil, only,for ever? But I say, Was ever man forsaken, was ever man quite forsaken of God, that was sensible of this evil, only,
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and simply for it self? Fourthly:
and simply for it self? Fourthly:
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Did you ever read in al the Word of God, That ever a man was finally forsaken, who was tender in the point of sin, who sate mourning after God? We read in the Romans, That when God gave up the Gentiles to their sins, they gave up themselves unto al uncleanness, and were past feeling.
Did you ever read in all the Word of God, That ever a man was finally forsaken, who was tender in the point of since, who sat mourning After God? We read in the Roman, That when God gave up the Gentiles to their Sins, they gave up themselves unto all uncleanness, and were past feeling.
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The Saints and People of God, on the contrary, in the time of their Desertion, are tender in the point of sin, and they mourn after God:
The Saints and People of God, on the contrary, in the time of their Desertion, Are tender in the point of since, and they mourn After God:
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When was a man ever forsaken, whose heart was in this frame? Fiftly:
When was a man ever forsaken, whose heart was in this frame? Fifty:
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Did you ever read that Christ did finally forsake a man in whose heart, and soul, stil he did leave his Goods, Furniture,
Did you ever read that christ did finally forsake a man in whose heart, and soul, still he did leave his Goods, Furniture,
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and Spiritual Houshold-stuff? A man somtimes goes from home ▪ and somtimes he doth quite leave his house.
and Spiritual household stuff? A man sometimes Goes from home ▪ and sometimes he does quite leave his house.
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There is much difference between those two:
There is much difference between those two:
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If a man leave his house, and comes no more, then he carries away all his goods;
If a man leave his house, and comes no more, then he carries away all his goods;
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and when ye see them carried away, ye say, this man wil come no more. But though a man ride a great Journey, yet he may come again;
and when you see them carried away, you say, this man will come no more. But though a man ride a great Journey, yet he may come again;
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and ye say, surely he wil come again; why? Because still his Goods, Wife, and Children are in his House.
and you say, surely he will come again; why? Because still his Goods, Wife, and Children Are in his House.
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So if Christ reject a man, and go away finally, he carries away all his Goods, Spiritual Gifts, Graces, and Principles:
So if christ reject a man, and go away finally, he carries away all his Goods, Spiritual Gifts, Graces, and Principles:
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But though he be long absent, yet if his Houshold-stuff abide in the heart;
But though he be long absent, yet if his household stuff abide in the heart;
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if there be the same desires after him, and delight in him, and admiring of him,
if there be the same Desires After him, and delight in him, and admiring of him,
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and mourning for want of him; ye may say, surely he wil come again; Why? Because his Houshold-stuff is here still.
and mourning for want of him; you may say, surely he will come again; Why? Because his household stuff is Here still.
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When did, Christ ever forsake a man, in whose heart he left this Spiritual Furniture? Sixtly:
When did, christ ever forsake a man, in whose heart he left this Spiritual Furniture? Sixty:
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Did ye ever know a man finally forsaken of Christ, who did long after the presence of Christ,
Did you ever know a man finally forsaken of christ, who did long After the presence of christ,
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as the greatest good? and looked upon his absence as the greatest evil, and affliction in all the world? being willing to kiss the feet of Jesus Christ,
as the greatest good? and looked upon his absence as the greatest evil, and affliction in all the world? being willing to kiss the feet of jesus christ,
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and say, he is gone for ever? Now so it is, he may hide his face, he may withdraw,
and say, he is gone for ever? Now so it is, he may hide his face, he may withdraw,
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and to serve him in the lowest, and meanest condition, so he might but enjoy him? We find, that the Saints desire, above all things, to be kist with the kisses of Christs mouth:
and to serve him in the lowest, and Meanest condition, so he might but enjoy him? We find, that the Saints desire, above all things, to be kissed with the Kisses of Christ Mouth:
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and therefore the Book of the Camicles doth so begin, chap. 2. ver. 1. Let him kiss me with the kisses of his mouth;
and Therefore the Book of the Camicles does so begin, chap. 2. ver. 1. Let him kiss me with the Kisses of his Mouth;
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even because that is the first, and the chiefest of the Saints desires in this Life:
even Because that is the First, and the chiefest of the Saints Desires in this Life:
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but if Christ wil not kiss me with the kisses of his mouth, saith a gracious soul,
but if christ will not kiss me with the Kisses of his Mouth, Says a gracious soul,
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yet I am willing to kiss his feet, as Mary did.
yet I am willing to kiss his feet, as Marry did.
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There is a time a coming, when he wil kiss me with the kisses of his mouth for ever;
There is a time a coming, when he will kiss me with the Kisses of his Mouth for ever;
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but for the present, if I can but kiss his feet here, I have hope to be kissed by him in Heaven.
but for the present, if I can but kiss his feet Here, I have hope to be kissed by him in Heaven.
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Now I say, Did Christ ever forsake a man finally, who did thus long after Christ himself? Can those that are forsaken, mourn after his presence,
Now I say, Did christ ever forsake a man finally, who did thus long After christ himself? Can those that Are forsaken, mourn After his presence,
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as the best thing, and for his absence, as the greatest evil in al the world? I appeal to your own Souls, and Bosoms herein;
as the best thing, and for his absence, as the greatest evil in all the world? I appeal to your own Souls, and Bosoms herein;
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whoever you are that labor under this fear, that Christ is gone, and he wil return no more;
whoever you Are that labour under this Fear, that christ is gone, and he will return no more;
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suppose that God hath hid his face from you, seems to forget you, and to be angry with you;
suppose that God hath hid his face from you, seems to forget you, and to be angry with you;
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yet in the midst of all these darknesses, Do you find an evil Spirit, an envious, malicious Spirit from the Lord, seizing upon you? Do you find, that you can find in your heart to forsake God,
yet in the midst of all these Darknesses, Do you find an evil Spirit, an envious, malicious Spirit from the Lord, seizing upon you? Do you find, that you can find in your heart to forsake God,
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and the good Waies of God? Yea, rather, do you not find the contrary,
and the good Ways of God? Yea, rather, do you not find the contrary,
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though you want the sence of Gods Love? Have you not the sence of your own sin? and when you want the sence of your own perfection, have you not some sence of your own imperfection? Don't you look upon this Desertion,
though you want the sense of God's Love? Have you not the sense of your own since? and when you want the sense of your own perfection, have you not Some sense of your own imperfection? Don't you look upon this Desertion,
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as the greatest Affliction in al the world? Can you not mourn after God,
as the greatest Affliction in all the world? Can you not mourn After God,
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and his Presence? Doth not Christ every foot, send in one token of his Love,
and his Presence? Does not christ every foot, send in one token of his Love,
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or another to visit your souls? And are you not willing to kiss the feet of Jesus Christ? O yes! I must needs say;
or Another to visit your Souls? And Are you not willing to kiss the feet of jesus christ? O yes! I must needs say;
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though I have fears that Christ is gone, and wil return no more;
though I have fears that christ is gone, and will return no more;
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yet I praise the Lord, I do not find an envious, malicious, persecuting Spirit in my soul unto the Saints, and People of God.
yet I praise the Lord, I do not find an envious, malicious, persecuting Spirit in my soul unto the Saints, and People of God.
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I don't find that my heart is willing to forsake Christ, and the good waies of Christ:
I don't find that my heart is willing to forsake christ, and the good ways of christ:
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But I find that I can mourn for the absence of Christ simply for it self,
But I find that I can mourn for the absence of christ simply for it self,
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and look upon it as the greatest affliction in the world: That I am ever willing to kiss the feet of Jesus Christ:
and look upon it as the greatest affliction in the world: That I am ever willing to kiss the feet of jesus christ:
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And to be in the lowest, and meanest Condition, so he would but return unto my soul again.
And to be in the lowest, and Meanest Condition, so he would but return unto my soul again.
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Yea, and I must needs say, That every foot I receive one token or other, one Promise or another, to visit me in my condition. Then be of good comfort;
Yea, and I must needs say, That every foot I receive one token or other, one Promise or Another, to visit me in my condition. Then be of good Comfort;
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though Christ be absent, yet he wil return again;
though christ be absent, yet he will return again;
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and with great mercy, and with everlasting kindness wil he gather your souls unto himself again:
and with great mercy, and with everlasting kindness will he gather your Souls unto himself again:
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and thus I say it shal be with all the Saints. Surely therefore they have no reason for their Discouragements, whatever their Desertions be.
and thus I say it shall be with all the Saints. Surely Therefore they have no reason for their Discouragements, whatever their Desertions be.
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Why therefore should not every one say, Why art thou cast down, O my soul? and why art thou so disquieted within me?
Why Therefore should not every one say, Why art thou cast down, Oh my soul? and why art thou so disquieted within me?
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Ʋpon all this account I see, I have not so much reason for my Discouragement: Ʋpon all this account I see, I have not so much reason for my Discouragement:
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but it is an hard thing to bear up ones heart from sinking in the time of Desertion, when God hides his face:
but it is an hard thing to bear up ones heart from sinking in the time of Desertion, when God hides his face:
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What shall I do then (and this may be the condition of us all) that I may bear up my heart against this Discouragement,
What shall I do then (and this may be the condition of us all) that I may bear up my heart against this Discouragement,
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even when I am most in the dark, and Christ hides his face from me, or forsakes me? First:even when I am most in the dark, and christ hides his face from me, or forsakes me? First:
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Take heed that ye don't measure Gods eternal Affection, by some present Dispensation. There is an Eternal Displeasure against a man;
Take heed that you don't measure God's Eternal Affection, by Some present Dispensation. There is an Eternal Displeasure against a man;
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and there is a present Displeasure with a man. Eternal Displeasure, or hatred, cannot stand with Eternal Love;
and there is a present Displeasure with a man. Eternal Displeasure, or hatred, cannot stand with Eternal Love;
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but Eternal Love, and present Displeasure, may stand together.
but Eternal Love, and present Displeasure, may stand together.
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A Father may be displeased with the Child for the present, and yet may love him with Paternal Love.
A Father may be displeased with the Child for the present, and yet may love him with Paternal Love.
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So God may, and doth love, though for the present displeased: But when men measure Eternal Affection, by present Dispensation, then they are quite discouraged;
So God may, and does love, though for the present displeased: But when men measure Eternal Affection, by present Dispensation, then they Are quite discouraged;
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and you will find all Discouragements in this case do arise from hence.
and you will find all Discouragements in this case do arise from hence.
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Some there are, that do walk by particular Providences, Experiences, Words, Manifestations, and In-comes of Love;
some there Are, that do walk by particular Providences, Experiences, Words, Manifestations, and Incomes of Love;
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and when they have them, then they are much refreshed;
and when they have them, then they Are much refreshed;
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and if they want them, then they are much discouraged, and say, Ah! Christ loves me not,
and if they want them, then they Are much discouraged, and say, Ah! christ loves me not,
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and God is gone, wil return no more; Why? Because they measure Gods Eternal Love, by some present Dispensation:
and God is gone, will return no more; Why? Because they measure God's Eternal Love, by Some present Dispensation:
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But if Gods present Dispensations may seem to run cross to his Eternal Purpose, why then should they be discouraged,
But if God's present Dispensations may seem to run cross to his Eternal Purpose, why then should they be discouraged,
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O! that people would not measure Gods Eternal Affection, by some present Dispensation, so should they never be much discouraged. Secondly:
OH! that people would not measure God's Eternal Affection, by Some present Dispensation, so should they never be much discouraged. Secondly:
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If you would not be discouraged in this Condition, Take heed of letting fal any despairing, despondent, unbeleeving Speeches;
If you would not be discouraged in this Condition, Take heed of letting fall any despairing, despondent, unbelieving Speeches;
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for the more busie, Satan is about you, in the time of Desertion, the more tedious wil that time be, and more full of Discouragements.
for the more busy, Satan is about you, in the time of Desertion, the more tedious will that time be, and more full of Discouragements.
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Now look, as it is with some Dog;
Now look, as it is with Some Dog;
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if you let fal a Bone, or Bread, or Meat, the Dog staies, and waits still;
if you let fall a Bone, or Bred, or Meat, the Dog stays, and waits still;
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but when he finds none, he goes his waies.
but when he finds none, he Goes his ways.
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So it is with Satan, when a man is in a Desertion, he comes, and saith he, this is a time for me to work, who am the first-born Child of Darkness;
So it is with Satan, when a man is in a Desertion, he comes, and Says he, this is a time for me to work, who am the firstborn Child of Darkness;
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and this soul being in the dark, it is a fit time for me to work upon him;
and this soul being in the dark, it is a fit time for me to work upon him;
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there he stands, and if any despairing, despondent Speeches do fall from you, Satan staies the longer;
there he Stands, and if any despairing, despondent Speeches do fallen from you, Satan stays the longer;
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but if none fall, he goes away the sooner.
but if none fallen, he Goes away the sooner.
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Have you therefore been, or are you under any Desertion, and let fal any bones for Satan? look back,
Have you Therefore been, or Are you under any Desertion, and let fall any bones for Satan? look back,
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and gather them al up again, gather up these crums again, and mourn over them; and take heed for the time to come;
and gather them all up again, gather up these crumbs again, and mourn over them; and take heed for the time to come;
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for the more of these fall, the longer Satan staies, and the more you will be discouraged. Thirdly:
for the more of these fallen, the longer Satan stays, and the more you will be discouraged. Thirdly:
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Be sure that you hear things indifferently on both sides. There are two Parties pleading in your souls in the time of Desertion.
Be sure that you hear things indifferently on both sides. There Are two Parties pleading in your Souls in the time of Desertion.
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One that doth plead for Christ, to maintain, and bear up the Love of Christ in your heart, saying, He is gone indeed,
One that does plead for christ, to maintain, and bear up the Love of christ in your heart, saying, He is gone indeed,
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and he doth hide his face; but he wil come again, and shine upon you again.
and he does hide his face; but he will come again, and shine upon you again.
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There is another Party, that doth plead the cause of Satan, against Christ, saying, He is now gone,
There is Another Party, that does plead the cause of Satan, against christ, saying, He is now gone,
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and will return no more, you shall never see his face again.
and will return no more, you shall never see his face again.
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In this case, be sure that you do hear things indifferently, and let not your Ear be open to one, and shut to the other.
In this case, be sure that you do hear things indifferently, and let not your Ear be open to one, and shut to the other.
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He can never judg •g h•ly, that doth not hear both parties:
He can never judge •g h•ly, that does not hear both parties:
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Though it be no time to judg when you are under Temptation, and in the dark;
Though it be no time to judge when you Are under Temptation, and in the dark;
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yet how ••equently do poor souls judg themselves in this condition, and even judg themselves to be under Judgment,
yet how ••equently do poor Souls judge themselves in this condition, and even judge themselves to be under Judgement,
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why? but because they hearken more to one side, than to the other:
why? but Because they harken more to one side, than to the other:
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If Satan come, and tel them a story of Gods Displeasure, they will be sure to hear that at large;
If Satan come, and tell them a story of God's Displeasure, they will be sure to hear that At large;
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but if Christ come and tel them a story of Gods Love to sinners, that they hear not,
but if christ come and tell them a story of God's Love to Sinners, that they hear not,
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or if they do, yet as a man that reads a Book to confute it, is disputing against what he reads all along;
or if they do, yet as a man that reads a Book to confute it, is disputing against what he reads all along;
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so are they also disputing against the words of the Gospel all along as they hear them;
so Are they also disputing against the words of the Gospel all along as they hear them;
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saying in their hearts, O! but, this is not made to me;
saying in their hearts, OH! but, this is not made to me;
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it is a good Promise, but it belongs not to me, this is not my condition;
it is a good Promise, but it belongs not to me, this is not my condition;
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and a hundred such [ O! buts. ] But is this equal? How is it possible,
and a hundred such [ OH! buts. ] But is this equal? How is it possible,
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but that a man should mis-judg, and be much discouraged, when he hears thus? Wherefore, my Exhortation from the Lord is, which I beseech you in his Name to receive;
but that a man should mis-judg, and be much discouraged, when he hears thus? Wherefore, my Exhortation from the Lord is, which I beseech you in his Name to receive;
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Never receive any Relation from the Law, but be assured your Ears be as open for to hear the Gospel:
Never receive any Relation from the Law, but be assured your Ears be as open for to hear the Gospel:
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Never receive any Relation, or Story from Satan; but let your Ear be as open to hear what Christ saith.
Never receive any Relation, or Story from Satan; but let your Ear be as open to hear what christ Says.
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And why should not this Exhortation be received? Had I intreated some great thing for Christ, would you not have done it? But now that I only intreat you to carry things indifferently, to have an Ear open,
And why should not this Exhortation be received? Had I entreated Some great thing for christ, would you not have done it? But now that I only entreat you to carry things indifferently, to have an Ear open,
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as wel to Christ, as to Satan; will ye not yield to it? O! me thinks every gracious soul should say,
as well to christ, as to Satan; will you not yield to it? OH! me thinks every gracious soul should say,
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Well, through Grace, I will hearken more to Christ: I confess indeed, I have heard what Satan hath said;
Well, through Grace, I will harken more to christ: I confess indeed, I have herd what Satan hath said;
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but when Comfort hath come, I have turned away mine Ear, and have not heard;
but when Comfort hath come, I have turned away mine Ear, and have not herd;
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or if I have heard, I have been disputing against what I have heard, and making Objections all along:
or if I have herd, I have been disputing against what I have herd, and making Objections all along:
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now the Lord pardon this evil to me; through Grace, mine Ear shall be more open to Christ, and less open to Satan.
now the Lord pardon this evil to me; through Grace, mine Ear shall be more open to christ, and less open to Satan.
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So do, and you will never be much discouraged, whatever your Desertion be. In the Fourth Place:
So do, and you will never be much discouraged, whatever your Desertion be. In the Fourth Place:
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Labor more and more for to live by Faith:
Labour more and more for to live by Faith:
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When God seems to be mine Enemy, saith Luther, and to stand with a drawn Sword against me,
When God seems to be mine Enemy, Says Luther, and to stand with a drawn Sword against me,
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then do I cast, and throw my self into his Arms:
then do I cast, and throw my self into his Arms:
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and what better way than to venture upon God in this case? and to say, Whether saved, or not saved; whether damned, or not damned; whether Hypocrite, or not Hypocrite;
and what better Way than to venture upon God in this case? and to say, Whither saved, or not saved; whither damned, or not damned; whither Hypocrite, or not Hypocrite;
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I do cast my self upon God at a venture.
I do cast my self upon God At a venture.
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he had not that other ruling Spirit, before he was called to rule, but after.
he had not that other ruling Spirit, before he was called to Rule, but After.
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It is the Love, and Favor of Christ, that you mourn after, and are discouraged for the want of;
It is the Love, and Favour of christ, that you mourn After, and Are discouraged for the want of;
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you cannot get a more ready, and compendious way to get this Love, than when you are in the dark, to throw your selves into Christs Arms at a venture;
you cannot get a more ready, and compendious Way to get this Love, than when you Are in the dark, to throw your selves into Christ Arms At a venture;
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this takes, and wins the heart of Christ over to you: what!
this Takes, and wins the heart of christ over to you: what!
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will this poor soul throw himself into my Arms (saith Christ) now I do seem his Enemy? well,
will this poor soul throw himself into my Arms (Says christ) now I do seem his Enemy? well,
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then I will shew my self to be his friend; and this is the proper work of this Life:
then I will show my self to be his friend; and this is the proper work of this Life:
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as for those sights and visions of God, they are the work of Heaven; and though God give them somtimes;
as for those sights and visions of God, they Are the work of Heaven; and though God give them sometimes;
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yet it argues more strength of Grace for to be able to live without them. Suppose two men in your work;
yet it argues more strength of Grace for to be able to live without them. Suppose two men in your work;
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one that must have his pay presently, his wages presently, yea, before he hath done his work:
one that must have his pay presently, his wages presently, yea, before he hath done his work:
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the other wil not have his wages till his work be all done, and if ye offer him money, no, saith he, I will stay till all be done,
the other will not have his wages till his work be all done, and if you offer him money, no, Says he, I will stay till all be done,
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and receive it in a lump together:
and receive it in a lump together:
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Which of these two, is the ablest man, or which the poorest man? Will you not say,
Which of these two, is the Ablest man, or which the Poorest man? Will you not say,
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surely, he that cannot stay, is the poorest? and he that can stay longest for his wages, is the ablest man? So it is here;
surely, he that cannot stay, is the Poorest? and he that can stay longest for his wages, is the Ablest man? So it is Here;
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God hath two sorts of Servants:
God hath two sorts of Servants:
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one that doth go by Visions, and Manifestations of Love, and are not able for to live at all by Faith,
one that does go by Visions, and Manifestations of Love, and Are not able for to live At all by Faith,
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but must have sights and visions, and manifestations every day, or else they die, and murmur, or complain.
but must have sights and visions, and manifestations every day, or Else they die, and murmur, or complain.
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And others say, O! but these sights, and visions, are for Heaven;
And Others say, OH! but these sights, and visions, Are for Heaven;
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if God wil have it so, I am contented to stay til all my work be done:
if God will have it so, I am contented to stay till all my work be done:
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which of these two, is the poorest, or the strongest? Will not ye say,
which of these two, is the Poorest, or the Strongest? Will not you say,
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surely, he that is able to stay, is strongest? and he the poorest, and weakest, that is not able to stay,
surely, he that is able to stay, is Strongest? and he the Poorest, and Weakest, that is not able to stay,
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or to live by Faith? O! therefore labor more and more to live by Faith;
or to live by Faith? OH! Therefore labour more and more to live by Faith;
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and when you are in Desertion, say, Whether saved, or not saved;
and when you Are in Desertion, say, Whither saved, or not saved;
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whether Hypocrite, or not Hypocrite, I wil stay, I wil wait on God, and let him come when he pleaseth.
whither Hypocrite, or not Hypocrite, I will stay, I will wait on God, and let him come when he Pleases.
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If you lay your self at Christs feet, he wil take you into his Arms.
If you lay your self At Christ feet, he will take you into his Arms.
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Then, ver. 11. Why art thou cast down, O my Soul? and why art thou disquieted within me? To the like purpose he speaketh in the next Psalm;
Then, ver. 11. Why art thou cast down, Oh my Soul? and why art thou disquieted within me? To the like purpose he speaks in the next Psalm;
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But what need I say more? Is there not enough in the compass of your own Experience, to answer unto al your fears in this respect? When you have been in Desertion, have you not said that Christ is gone,
But what need I say more? Is there not enough in the compass of your own Experience, to answer unto all your fears in this respect? When you have been in Desertion, have you not said that christ is gone,
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and that he wil never come again? and yet hath not Christ come again? Yea,
and that he will never come again? and yet hath not christ come again? Yea,
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and have you not said in the day of your Desertion, If ever Christ do return again, I will never make such unbeleeving Conclusions as I have done? and hath not Christ returned after this? Now then,
and have you not said in the day of your Desertion, If ever christ do return again, I will never make such unbelieving Conclusions as I have done? and hath not christ returned After this? Now then,
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when Satan comes, and suggests jealousies of Christs Love unto you, why are not you more peremptory? Why do you not say to him? this I have heard before, Satan;
when Satan comes, and suggests jealousies of Christ Love unto you, why Are not you more peremptory? Why do you not say to him? this I have herd before, Satan;
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thou told'st me this before, that Christ was gone, and would never return again;
thou toldest me this before, that christ was gone, and would never return again;
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but I have found it false, he did return, and therefore through Grace, I wil never beleeve these false reports of Christ;
but I have found it false, he did return, and Therefore through Grace, I will never believe these false reports of christ;
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Christ is faithful, I have alwaies found him so; those whom he loves, he loves to the end;
christ is faithful, I have always found him so; those whom he loves, he loves to the end;
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and I know he loves me, Satan, for I love him; for my love, is but the reflection of his love;
and I know he loves me, Satan, for I love him; for my love, is but the reflection of his love;
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I •ould not love him, if he did not love me first, and through Grace, I love him;
I •ould not love him, if he did not love me First, and through Grace, I love him;
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I know he loves me, because he hath changed me, and is every foot sending some tokens of love;
I know he loves me, Because he hath changed me, and is every foot sending Some tokens of love;
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one Promise, or another to uphold my heart;
one Promise, or Another to uphold my heart;
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yea, I know Satan, that Christ doth love me, because thou tellest me that he hates me;
yea, I know Satan, that christ does love me, Because thou Tellest me that he hates me;
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and if he hath loved me once, he wil love me to the end; and therefore though for the present he hides his face from me;
and if he hath loved me once, he will love me to the end; and Therefore though for the present he hides his face from me;
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yet I shal see his face again.
yet I shall see his face again.
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Thus gather in your Experiences, and plead with Satan, or your own unbeleeving hearts, according unto all these Experiences;
Thus gather in your Experiences, and plead with Satan, or your own unbelieving hearts, according unto all these Experiences;
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so shall you be able to live in the time of this Desertion, and never be discouraged, whatever your desertions be.
so shall you be able to live in the time of this Desertion, and never be discouraged, whatever your desertions be.
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And so much for the Sixt Instance.
And so much for the Sixt Instance.
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A LIFTING UP In case of AFFLICTION. Sermon X. PSALM, 42.11.
A LIFTING UP In case of AFFLICTION. Sermon X. PSALM, 42.11.
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Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. SOmetimes the Discouragements of the Saints, are drawn, From their outward Afflictions, and Relations.
Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. Sometime the Discouragements of the Saints, Are drawn, From their outward Afflictions, and Relations.
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So it was here with David; for, saith he, verse 3. My tears have been my meat, day and night.
So it was Here with David; for, Says he, verse 3. My tears have been my meat, day and night.
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Whereupon, ver. 5, 6. My Soul is cast down within me: Then, ver. 7, 8. All thy billows are gone over me:
Whereupon, for. 5, 6. My Soul is cast down within me: Then, ver. 7, 8. All thy billows Are gone over me:
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Why go I mourning, because of the oppression of the Enemy? ver. 2. Then ver. 5, 6. Why art thou cast down? So that hi• •••ard Discouragements, did arise very much from his outward Afflictions.Why go I mourning, Because of the oppression of the Enemy? ver. 2. Then ver. 5, 6. Why art thou cast down? So that hi• •••ard Discouragements, did arise very much from his outward Afflictions.
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And thus it is ordinarily with the People of God; for faith one; Never was any so Afflicted as I have been, and am:
And thus it is ordinarily with the People of God; for faith one; Never was any so Afflicted as I have been, and am:
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I confess, that National Calamities are very great; but besides National Miseries, I have many, and many personal Afflictions;
I confess, that National Calamities Are very great; but beside National Misery's, I have many, and many personal Afflictions;
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and therefore now it is that I am thus discouraged, have I not reason for it? No. First:
and Therefore now it is that I am thus discouraged, have I not reason for it? No. First:
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I grant, and confess, It is no new thing for Gods own Children to be much afflicted:
I grant, and confess, It is no new thing for God's own Children to be much afflicted:
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These are they that came out of great Tribulations, Rev. 7. And Secondly:These Are they that Come out of great Tribulations, Rev. 7. And Secondly:
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When Gods People are so afflicted, they are, and wil be very sensible of their Affliction;
When God's People Are so afflicted, they Are, and will be very sensible of their Affliction;
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in some respects more sensible than wicked men:
in Some respects more sensible than wicked men:
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for the more apprehensive, a man is of Gods displeasure under Affliction, the more sensible he must needs be of the burden of it.
for the more apprehensive, a man is of God's displeasure under Affliction, the more sensible he must needs be of the burden of it.
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Now the Saints, and People of God, in the day of their Affliction, are more apprehensive of Gods displeasure,
Now the Saints, and People of God, in the day of their Affliction, Are more apprehensive of God's displeasure,
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than wicked men are, and so in some respects, are more sensible of their Afflictions. Yea, Thirdly:
than wicked men Are, and so in Some respects, Are more sensible of their Afflictions. Yea, Thirdly:
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As they are, and wil be very sensible of their Afflictions; so they are very apt to be much discouraged, by reason of them.
As they Are, and will be very sensible of their Afflictions; so they Are very apt to be much discouraged, by reason of them.
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And therefore said the Psalmist, Psal. 143. Therefore my soul is overwhelmed within me, and my heart is desolate;
And Therefore said the Psalmist, Psalm 143. Therefore my soul is overwhelmed within me, and my heart is desolate;
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Why? Read verse 3. and ye shal find the reason; Because the Enemy oppressed me.
Why? Read verse 3. and you shall find the reason; Because the Enemy oppressed me.
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And was not J•shua thus exceedingly cast down, when a party of his men fel before the men of Ai? See how he lies on the ground, Chap. 7. and what Language he speaks;
And was not J•shua thus exceedingly cast down, when a party of his men fell before the men of Ai? See how he lies on the ground, Chap. 7. and what Language he speaks;
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even the same, for substance, that murmuring Israel had spoken: for they said, Would God we had stayed in Egypt:
even the same, for substance, that murmuring Israel had spoken: for they said, Would God we had stayed in Egypt:
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And saith he, Would God we had stayed on the other side Jordan: yet Joshua, a most gracious, holy, blessed Servant of God.
And Says he, Would God we had stayed on the other side Jordan: yet joshua, a most gracious, holy, blessed Servant of God.
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So that Gods own People, are apt to be much discouraged, by reason of their Afflictions, and outward Sufferings.
So that God's own People, Are apt to be much discouraged, by reason of their Afflictions, and outward Sufferings.
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But now I say, Let a mans Afflictions be never so great, yet if he be In Christ,
But now I say, Let a men Afflictions be never so great, yet if he be In christ,
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and have made his peace with God, he hath no reason to be cast down, or discouraged, whatever his Afflictions be:
and have made his peace with God, he hath no reason to be cast down, or discouraged, whatever his Afflictions be:
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for saith our Savior, In the World you shall have trouble; but be of good Comfort, I have overcome the world:
for Says our Saviour, In the World you shall have trouble; but be of good Comfort, I have overcome the world:
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And the more a man is discouraged under his Afflictions, the less able he is to bear it.
And the more a man is discouraged under his Afflictions, the less able he is to bear it.
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So long as a mans hand hath skin upon it, he is able to put it into the sharpest Vinegar, without smarting;
So long as a men hand hath skin upon it, he is able to put it into the Sharpest Vinegar, without smarting;
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but if the skin be off, it doth smart exceedingly, and he can hardly bear it.
but if the skin be off, it does smart exceedingly, and he can hardly bear it.
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So long as a mans bones are knit together, and in joynt, he may stand under a great burden;
So long as a men bones Are knit together, and in joint, he may stand under a great burden;
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but if the Shoulder-bone be out of Joynt, who can bear a burden? And what do al our Discouragements,
but if the Shoulder-bone be out of Joint, who can bear a burden? And what do all our Discouragements,
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but dis-joynt the Soul, & put the Spirit on the Rack? Discouragements make Afflictions to 〈 … 〉 longer:
but disjoint the Soul, & put the Spirit on the Rack? Discouragements make Afflictions to 〈 … 〉 longer:
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An impatient Patient, makes a cruel Physitian: And the more the Child cries under the Rod, the longer the Rod is continued:
an impatient Patient, makes a cruel physician: And the more the Child cries under the Rod, the longer the Rod is continued:
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What reason therefore, for our discouragements under Afflictions?
What reason Therefore, for our discouragements under Afflictions?
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But this Truth wil appear, if you consider, 1. What the Afflictions and Sufferings of the Saints are. 2. Whence they proceed. 3. What accompanies them. 4. What follows upon them, and is wrought by them. First:
But this Truth will appear, if you Consider, 1. What the Afflictions and Sufferings of the Saints Are. 2. Whence they proceed. 3. What Accompanies them. 4. What follows upon them, and is wrought by them. First:
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As for the Afflictions themselvs, 1. They are part of Christs Purchase for you: Look upon Pauls Inventory, 1 Cor. 3.21.
As for the Afflictions themselves, 1. They Are part of Christ Purchase for you: Look upon Paul's Inventory, 1 Cor. 3.21.
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All things are yours; whether Paul, or Apollo, or Cephas, or the World, or Life, or Death, or things present, or things to come: All things Are yours; whither Paul, or Apollo, or Cephas, or the World, or Life, or Death, or things present, or things to come:
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So that Death it self, the King of Terrors and Afflictions, is here reckoned amongst the Goods and Chattels, which Christ hath purchased for you, and left unto you:
So that Death it self, the King of Terrors and Afflictions, is Here reckoned among the Goods and Chattels, which christ hath purchased for you, and left unto you:
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and if Death be yours, then al Afflictions are yours;
and if Death be yours, then all Afflictions Are yours;
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and who wil be afraid of that which is his own? 2. They are the Gift of God;
and who will be afraid of that which is his own? 2. They Are the Gift of God;
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To you it is given, not only to beleeve, but to suffer, saith the Apostle.To you it is given, not only to believe, but to suffer, Says the Apostle.
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It was the Speech of a good man, now in Heaven, being once under great Afflictions;
It was the Speech of a good man, now in Heaven, being once under great Afflictions;
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O Lord, these Afflictions are thy Pearls, and I wil wear them for thy sake. 3. They are but seeeming Evils;
Oh Lord, these Afflictions Are thy Pearls, and I will wear them for thy sake. 3. They Are but seeeming Evils;
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They are real Tryals, and seeming Evils.
They Are real Trials, and seeming Evils.
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Therfore the Apostle saith, Every Affliction seems grievous; but considering altogether, it is rather a Seeming, than a real grief:
Therefore the Apostle Says, Every Affliction seems grievous; but considering altogether, it is rather a Seeming, than a real grief:
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and therefore saith he, 2 Cor. 6.9, 10. We are as unknown, and yet well known:
and Therefore Says he, 2 Cor. 6.9, 10. We Are as unknown, and yet well known:
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as dying, and behold we hee: as chastened, and not killed: as sorrowful, yet alwaies rejoycing:
as dying, and behold we he: as chastened, and not killed: as sorrowful, yet always rejoicing:
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because we are thus afflicted? The truth is, the day of Affliction and Tribulation, is a godly mans Day of Judgment;
Because we Are thus afflicted? The truth is, the day of Affliction and Tribulation, is a godly men Day of Judgement;
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as poor, yet making many rich: as having nothing, and yet possessing all things. In which words, as Austin observes, he puts a tanqu•m, sicut AS, upon his Afflictions;as poor, yet making many rich: as having nothing, and yet possessing all things. In which words, as Austin observes, he puts a tanqu•m, sicut AS, upon his Afflictions;
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as if his Sufferings, were but as Afflictions, and not Afflictions.
as if his Sufferings, were but as Afflictions, and not Afflictions.
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When a man takes any Physick, he is sick withal, yet because it is but Physick-sickness, you do not call it a sickness;
When a man Takes any Physic, he is sick withal, yet Because it is but Physick-sickness, you do not call it a sickness;
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it is as a sickness, but not a sickness.
it is as a sickness, but not a sickness.
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Now all the Afflictions of the Saints, are but their Physick, prescribed and given them by the hand of their Father;
Now all the Afflictions of the Saints, Are but their Physic, prescribed and given them by the hand of their Father;
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and therefore, though they be sick therewith, yet it is but as a sickness, not so indeed, al things rightly weighed.
and Therefore, though they be sick therewith, yet it is but as a sickness, not so indeed, all things rightly weighed.
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When an unskilful Eye looks upon the threshing of the Corn, he saith, Why do they spoil the Corn? But those that know better, say, The Flail doth not hurt the Corn;
When an unskilful Eye looks upon the threshing of the Corn, he Says, Why do they spoil the Corn? But those that know better, say, The Flail does not hurt the Corn;
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if the Cart-wheel should pass upon it, there would be spoil indeed, but the Flail hurts not.
if the Cart-wheel should pass upon it, there would be spoil indeed, but the Flail hurts not.
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Now there is no Affliction, or suffering, that a Godly man meets with, but is Gods Flail:
Now there is no Affliction, or suffering, that a Godly man meets with, but is God's Flail:
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And if you look into Isay, 28. ye shal find, the Lord promiseth, under a similitude, that his Cart-wheel shal not pass upon those that are weak, ver. 27. For the Fitches are not threshed with a threshing Instrument;
And if you look into Saiah, 28. you shall find, the Lord promises, under a similitude, that his Cart-wheel shall not pass upon those that Are weak, ver. 27. For the Fitches Are not threshed with a threshing Instrument;
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neither is a Cart-wheel turned about upon the Cummin; the Fitches are beaten out with a staff, and the Cummin with the Rod: neither is a Cart-wheel turned about upon the Cummin; the Fitches Are beaten out with a staff, and the Cummin with the Rod:
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God wil alwaies proportion his Rod to our strength.
God will always proportion his Rod to our strength.
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But though mine Affliction be not greater than I can bear, yet if it lie too long upon me (say some) I shall never be able to bear it:
But though mine Affliction be not greater than I can bear, yet if it lie too long upon me (say Some) I shall never be able to bear it:
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Nay, saith the Lord, ver. 28. Bread-Corn is bruised, because he will not ever be threshing it.
Nay, Says the Lord, ver. 28. Bread-Corn is Bruised, Because he will not ever be threshing it.
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But what is this to us? Yes, it is a Parable, for ver. 26. His God (speaking of the Plow-man) doth instruct him to discretion, and doth teach him.
But what is this to us? Yes, it is a Parable, for ver. 26. His God (speaking of the Plowman) does instruct him to discretion, and does teach him.
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And if the Plow-man have this discretion, much more shal the Lord himself;
And if the Plowman have this discretion, much more shall the Lord himself;
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for verse 29. This also cometh forth from the Lord of Hosts, who is wonderful in Counsel, and excellent in working.
for verse 29. This also comes forth from the Lord of Hosts, who is wondered in Counsel, and excellent in working.
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I am Gods Corn, said the Martyr;
I am God's Corn, said the Martyr;
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I must therfore pass under the Flail, through the Fan, under the Mil-stone, into the Oven,
I must Therefore pass under the Flail, through the Fan, under the Millstone, into the Oven,
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before I can be bread for him.
before I can be bred for him.
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And if our Chaff be severed from our Graces by this Flail, have we any reason to be discouraged,
And if our Chaff be severed from our Graces by this Flail, have we any reason to be discouraged,
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for when God comes, he discovers all:
for when God comes, he discovers all:
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it is at his Judgment Day, he shal never be judged again, so as to be condemned at the Day of Judgment;
it is At his Judgement Day, he shall never be judged again, so as to be condemned At the Day of Judgement;
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Ye are judged with the world (saith the Apostle) that ye may not be condemned with the world. You Are judged with the world (Says the Apostle) that you may not be condemned with the world.
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And when the Godly mans Affliction-Day is, he may say, Now is my Judgment-Day, and I shal never be judged again;
And when the Godly men Affliction-Day is, he may say, Now is my Judgment day, and I shall never be judged again;
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why therefore should he be discouraged, whatever his Afflictions be? And in the Second place.
why Therefore should he be discouraged, whatever his Afflictions be? And in the Second place.
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This wil appear also, if you consider, Whence their Afflictions come.
This will appear also, if you Consider, Whence their Afflictions come.
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If al the Sufferings of Gods People do come from Divine Love, the Love of God in Christ to them,
If all the Sufferings of God's People do come from Divine Love, the Love of God in christ to them,
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then have they no reason to be discouraged, though they be much afflicted: every Rod, is a Rod of Rosemary to them, fruits of their Fathers Love:
then have they no reason to be discouraged, though they be much afflicted: every Rod, is a Rod of Rosemary to them, fruits of their Father's Love:
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and if you look into Heb. 12. ye shal find, both the thing proved, and the Inference:
and if you look into Hebrew 12. you shall find, both the thing proved, and the Inference:
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The thing is proved, at ver. 6. For whom the Lord loveth, he chasteneth, and scourgeth every Son whom he receiveth:
The thing is proved, At ver. 6. For whom the Lord loves, he Chasteneth, and scourges every Son whom he receives:
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Which he illustrates by a similitude. Suppose a man have two Sons; one a Bastard, and the other Legitimate;
Which he illustrates by a similitude. Suppose a man have two Sons; one a Bastard, and the other Legitimate;
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he wil rather give Education, and Correction to the Legitimate Son, and neglect the Bastard: and saith the Apostle, verse 8. If ye be without Chastisement, then are ye Bastards, and not Sons.
he will rather give Education, and Correction to the Legitimate Son, and neglect the Bastard: and Says the Apostle, verse 8. If you be without Chastisement, then Are you Bastards, and not Sons.
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What then? verse 12. Wherefore, lift up the hands which hang down, and the feeble knees:
What then? verse 12. Wherefore, lift up the hands which hang down, and the feeble knees:
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As if the Apostle should say, If al the Sufferings, and Afflictions, and Chastisements of the Saints, do proceed from Love,
As if the Apostle should say, If all the Sufferings, and Afflictions, and Chastisements of the Saints, do proceed from Love,
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then have they no reason to hang down their hands, or heads.
then have they no reason to hang down their hands, or Heads.
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But so it is, That all their Sufferings come from Love, and therefore no reason for their Discouragements. Thirdly.
But so it is, That all their Sufferings come from Love, and Therefore no reason for their Discouragements. Thirdly.
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This wil appear also, if you consider, What comes with the Afflictions of the Saints. There comes much supporting Grace, much Light;
This will appear also, if you Consider, What comes with the Afflictions of the Saints. There comes much supporting Grace, much Light;
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much of Gods Presence, Fëllowship and and Communion with Christ, in al his Sufferings. Much supporting Grace:
much of God's Presence, Fëllowship and and Communion with christ, in all his Sufferings. Much supporting Grace:
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Thy Rod, and thy Staff comforts me. Thy Rod, and thy Staff comforts me.
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God never laies a Rod upon his Childrens back, but he first puts a Staff into their hand to bear it;
God never lays a Rod upon his Children's back, but he First puts a Staff into their hand to bear it;
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and the staff is as big as the Rod:
and the staff is as big as the Rod:
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it matters not what your Afflictions be, great, or smal, it is al one, you shal be upheld;
it matters not what your Afflictions be, great, or small, it is all one, you shall be upheld;
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and upholding mercy, is somtimes better, than a mercy that you are afflicted for the want of.
and upholding mercy, is sometimes better, than a mercy that you Are afflicted for the want of.
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But the Lord doth not only uphold his People under Sufferings, but he gives forth much Light therewithal.
But the Lord does not only uphold his People under Sufferings, but he gives forth much Light therewithal.
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The School of the Cross, is the School of Light.
The School of the Cross, is the School of Light.
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Affliction is our Free-School, where God teacheth his Children, and learns them how to write, both their Sins, and their Graces. Their sins:
Affliction is our Free-school, where God Teaches his Children, and learns them how to write, both their Sins, and their Graces. Their Sins:
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So long as Leaves are on the Trees and Bushes, ye cannot see the Birds Nests:
So long as Leaves Are on the Trees and Bushes, you cannot see the Birds Nests:
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But in the Winter, when al the Leaves are off, then ye see them plainly.
But in the Winter, when all the Leaves Are off, then you see them plainly.
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And so long as men are in Prosperity, and have their Leaves on, they do not see what Nests of sins,
And so long as men Are in Prosperity, and have their Leaves on, they do not see what Nests of Sins,
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and lusts, are in their hearts, and lives;
and Lustiest, Are in their hearts, and lives;
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but when all their Leaves are off, in the day of their Afflictions, then they see them,
but when all their Leaves Are off, in the day of their Afflictions, then they see them,
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and say, I did not think I had had such Nests of sins, and lusts, in my soul, and life. Job, 36.7. He withdraweth not his Eye from the Righteous:
and say, I did not think I had had such Nests of Sins, and Lustiest, in my soul, and life. Job, 36.7. He withdraweth not his Eye from the Righteous:
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Verse 8. And if he be bound in Fetters, and be holden in Cords of Affliction,
Verse 8. And if he be bound in Fetters, and be held in Cords of Affliction,
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then he shows them their works, and their trangressions, that they have exceeded. Yea, Affliction do not only discover their sins unto them;then he shows them their works, and their transgressions, that they have exceeded. Yea, Affliction do not only discover their Sins unto them;
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but it is Gods Plaister, thereby he doth heal the same: Before I was afflicted, I went astray, saith David. And Job, 36.10. He openeth also their Ear to Discipline, and commandeth that they return from iniquity.
but it is God's Plaster, thereby he does heal the same: Before I was afflicted, I went astray, Says David. And Job, 36.10. He Openeth also their Ear to Discipline, and commands that they return from iniquity.
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Yea, these Afflictions, and Sufferings of the Saints, do not only discover, and heal their sins;
Yea, these Afflictions, and Sufferings of the Saints, do not only discover, and heal their Sins;
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but do put them upon the exercise of Grace: In their Afflictions (saith God) they will seek me early.
but do put them upon the exercise of Grace: In their Afflictions (Says God) they will seek me early.
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Yea, they do not only draw out their Graces; but discover their Graces too, which possibly they did never take notice of before.
Yea, they do not only draw out their Graces; but discover their Graces too, which possibly they did never take notice of before.
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I have read of some foolish Youths, that sitting on the Water side, upon the Bank,
I have read of Some foolish Youths, that sitting on the Water side, upon the Bank,
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and mingling their Legs together in the Water, they did not know their own Legs;
and mingling their Legs together in the Water, they did not know their own Legs;
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but one standing by, and sm•••g them on the knees with a staff, every one then knew his own Legs, and pulled them up.
but one standing by, and sm•••g them on the knees with a staff, every one then knew his own Legs, and pulled them up.
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And so it is many times;
And so it is many times;
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There is such a likeness between Hypocrites common Graces, and the Graces of Gods Children, that the Saints do not know their own Graces;
There is such a likeness between Hypocrites Common Graces, and the Graces of God's Children, that the Saints do not know their own Graces;
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O! saith one, it is no more than an Hypocrite may have:
OH! Says one, it is no more than an Hypocrite may have:
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but then God smites them with some Affliction, and so they feel, and see, and know their own Graces: and good reason for it;
but then God smites them with Some Affliction, and so they feel, and see, and know their own Graces: and good reason for it;
cc-acp cs np1 vvz pno32 p-acp d n1, cc av pns32 vvb, cc vvi, cc vvi po32 d n2: cc j n1 p-acp pn31;
(22) sermon (DIV1)
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and when is God more present with his People, than when they are most afflicted? God useth to be at the back of Affliction.
and when is God more present with his People, than when they Are most afflicted? God uses to be At the back of Affliction.
cc c-crq vbz np1 av-dc j p-acp po31 n1, cs c-crq pns32 vbr av-ds vvn? np1 vvz pc-acp vbi p-acp dt n1 pp-f n1.
(22) sermon (DIV1)
778
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There Heaven opened to Stephen. Afflictions are the rusty Lock often times, which open the door into the Presence Chamber.
There Heaven opened to Stephen. Afflictions Are the rusty Lock often times, which open the door into the Presence Chamber.
a-acp n1 vvn p-acp np1. n2 vbr dt j n1 av n2, r-crq j dt n1 p-acp dt n1 n1.
(22) sermon (DIV1)
778
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When was Christ with the three Children, but in the fiery Furnace? And ye have a standing Promise for it;
When was christ with the three Children, but in the fiery Furnace? And you have a standing Promise for it;
q-crq vbds np1 p-acp dt crd n2, cc-acp p-acp dt j n1? cc pn22 vhb dt j-vvg n1 p-acp pn31;
(22) sermon (DIV1)
778
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I will be with thee in the fire, and the water, saith the Lord.I will be with thee in the fire, and the water, Says the Lord.
pns11 vmb vbi p-acp pno21 p-acp dt n1, cc dt n1, vvz dt n1.
(22) sermon (DIV1)
778
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And saith the Apostle, Then doth the Spirit of the Lord, and of Glory, rest upon his Children.
And Says the Apostle, Then does the Spirit of the Lord, and of Glory, rest upon his Children.
np1 vvz dt n1, av vdz dt n1 pp-f dt n1, cc pp-f n1, n1 p-acp po31 n2.
(22) sermon (DIV1)
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Yea, and as they have most of God, when they are most afflicted;
Yea, and as they have most of God, when they Are most afflicted;
uh, cc c-acp pns32 vhb ds pp-f np1, c-crq pns32 vbr av-ds vvn;
(22) sermon (DIV1)
778
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so in time of their Sufferings, they have most Communion, and Fellowship with Jesus Christ in his Sufferings.
so in time of their Sufferings, they have most Communion, and Fellowship with jesus christ in his Sufferings.
av p-acp n1 pp-f po32 n2, pns32 vhb ds n1, cc n1 p-acp np1 np1 p-acp po31 n2.
(22) sermon (DIV1)
778
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Therefore saith the Apostle Peter, Chap. 4. Ver. 13. But rejoyce, in as much as ye are partakers of Christs Sufferings.
Therefore Says the Apostle Peter, Chap. 4. Ver. 13. But rejoice, in as much as you Are partakers of Christ Sufferings.
av vvz dt n1 np1, np1 crd np1 crd p-acp vvi, p-acp c-acp d c-acp pn22 vbr n2 pp-f npg1 n2.
(22) sermon (DIV1)
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The word Partaker, is the same that is used in John; Truly our fellowship is with the Father:
The word Partaker, is the same that is used in John; Truly our fellowship is with the Father:
dt n1 n1, vbz dt d cst vbz vvn p-acp np1; np1 po12 n1 vbz p-acp dt n1:
(22) sermon (DIV1)
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and the same that is used in the Corinthians, concerning the Lords Supper;
and the same that is used in the Corinthians, Concerning the lords Supper;
cc dt d cst vbz vvn p-acp dt np1, vvg dt n2 n1;
(22) sermon (DIV1)
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The Cup of Blessing which we bless, is it not the Communion of the Body of Christ? You wil al grant, that you have communion with Christ at the Lords Supper;The Cup of Blessing which we bless, is it not the Communion of the Body of christ? You will all grant, that you have communion with christ At the lords Supper;
dt n1 pp-f n1 r-crq pns12 vvb, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1? pn22 vmb d vvi, cst pn22 vhb n1 p-acp np1 p-acp dt n2 n1;
(22) sermon (DIV1)
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but the same word being used here, shows, That you have Communion with Christ in his Sufferings also;
but the same word being used Here, shows, That you have Communion with christ in his Sufferings also;
cc-acp dt d n1 vbg vvn av, n2, cst pn22 vhb n1 p-acp np1 p-acp po31 n2 av;
(22) sermon (DIV1)
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especiall•, when you do suffer for him:
especiall•, when you do suffer for him:
n1, c-crq pn22 vdb vvi p-acp pno31:
(22) sermon (DIV1)
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and the greater your Sufferings are, the more fellowship, and communion you have with Christ in his Sufferings:
and the greater your Sufferings Are, the more fellowship, and communion you have with christ in his Sufferings:
cc dt jc po22 n2 vbr, dt av-dc n1, cc n1 pn22 vhb p-acp np1 p-acp po31 n2:
(22) sermon (DIV1)
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Now then, if al this be true, That a Christian hath Experience of Supporting, and Upholding Grace; much Light; his sin discovered, and healed: his Grace exercised, and manifested: Gods Presence enjoyed;
Now then, if all this be true, That a Christian hath Experience of Supporting, and Upholding Grace; much Light; his since discovered, and healed: his Grace exercised, and manifested: God's Presence enjoyed;
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(22) sermon (DIV1)
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and made Partaker of the Sufferings of Christ, in, and by his Afflictions;
and made Partaker of the Sufferings of christ, in, and by his Afflictions;
cc vvd n1 pp-f dt n2 pp-f np1, p-acp, cc p-acp po31 n2;
(22) sermon (DIV1)
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what reason hath he to be discouraged, although he be much afflicted? But so it is, That a Christian hath never more Experience of Gods Upholding, Sustaining Grace:
what reason hath he to be discouraged, although he be much afflicted? But so it is, That a Christian hath never more Experience of God's Upholding, Sustaining Grace:
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(22) sermon (DIV1)
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his sin is never more discovered, and healed; his Grace is never more exercised, and manifested:
his since is never more discovered, and healed; his Grace is never more exercised, and manifested:
png31 n1 vbz av-x av-dc vvn, cc vvn; po31 n1 vbz av-x av-dc vvn, cc vvn:
(22) sermon (DIV1)
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God is never more present with him, than when he is most afflicted: and he is never more partaker of Christs sufferings, than in, and by his Sufferings:
God is never more present with him, than when he is most afflicted: and he is never more partaker of Christ sufferings, than in, and by his Sufferings:
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(22) sermon (DIV1)
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Surely therefore, he hath no reason for his Discouragements, whatever his Afflictions be. Fourthly: This wil appear, if you consider, The Fruit, Benefit, End, and Issue of your Afflictions,
Surely Therefore, he hath no reason for his Discouragements, whatever his Afflictions be. Fourthly: This will appear, if you Consider, The Fruit, Benefit, End, and Issue of your Afflictions,
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(22) sermon (DIV1)
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and what they bring forth, They bring forth the quiet fruits of Righteousness, Triumph over Satan;
and what they bring forth, They bring forth the quiet fruits of Righteousness, Triumph over Satan;
cc r-crq pns32 vvb av, pns32 vvb av dt j-jn n2 pp-f n1, n1 p-acp np1;
(22) sermon (DIV1)
779
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for now poor Job may say, Satan, thou said'st, I did not serve God for nought; but now the contrary appears.
for now poor Job may say, Satan, thou Said, I did not serve God for nought; but now the contrary appears.
p-acp av j np1 vmb vvi, np1, pns21 vvd2, pns11 vdd xx vvi np1 p-acp pix; cc-acp av dt n-jn vvz.
(22) sermon (DIV1)
779
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Yea, They work out an exceeding, eternal weight of Glory.
Yea, They work out an exceeding, Eternal weight of Glory.
uh, pns32 vvb av dt j-vvg, j n1 pp-f n1.
(22) sermon (DIV1)
779
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And if you look into Phil. 2. where we are commanded, To work out our Salvation, with fear, and trembling:
And if you look into Philip 2. where we Are commanded, To work out our Salvation, with Fear, and trembling:
cc cs pn22 vvb p-acp np1 crd c-crq pns12 vbr vvn, pc-acp vvi av po12 n1, p-acp n1, cc j-vvg:
(22) sermon (DIV1)
779
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you shal find, it is the same word that is used here concerning Afflictions; that they work out an exceeding, eternal weight of Glory.
you shall find, it is the same word that is used Here Concerning Afflictions; that they work out an exceeding, Eternal weight of Glory.
pn22 vmb vvi, pn31 vbz dt d n1 cst vbz vvn av vvg n2; cst pns32 vvb av dt j-vvg, j n1 pp-f n1.
(22) sermon (DIV1)
779
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Now if al my Afflictions do bring me in the quiet fruit of Righteousness; make me to tryumph over Satan;
Now if all my Afflictions do bring me in the quiet fruit of Righteousness; make me to triumph over Satan;
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(22) sermon (DIV1)
779
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and work out an exceeding weight of Glory;
and work out an exceeding weight of Glory;
cc vvb av dt j-vvg n1 pp-f n1;
(22) sermon (DIV1)
779
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have I any reason to be discouraged, although I be much afflicted? Thus it is with al the Saints and People of God;
have I any reason to be discouraged, although I be much afflicted? Thus it is with all the Saints and People of God;
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(22) sermon (DIV1)
779
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though their Sufferings may seem to be grievous for the present, yet they bring forth the quiet fruits of Righteousness;
though their Sufferings may seem to be grievous for the present, yet they bring forth the quiet fruits of Righteousness;
cs po32 n2 vmb vvi pc-acp vbi j p-acp dt j, av pns32 vvb av dt j-jn n2 pp-f n1;
(22) sermon (DIV1)
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thereby the Saints tryumph over Satan; and these Sufferings work out an exceeding, and eternal weight of Glory.
thereby the Saints triumph over Satan; and these Sufferings work out an exceeding, and Eternal weight of Glory.
av dt n2 vvb p-acp np1; cc d n2 vvb av dt j-vvg, cc j n1 pp-f n1.
(22) sermon (DIV1)
779
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Surely therefore, a Godly, Gracious man, hath no reason to be discouraged, whatever his Affliction be.
Surely Therefore, a Godly, Gracious man, hath no reason to be discouraged, whatever his Affliction be.
np1 av, dt j, j n1, vhz dx n1 pc-acp vbi vvn, r-crq po31 n1 vbi.
(22) sermon (DIV1)
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But my Affliction, is not an ordinary Affliction; my Sufferings, are not ordinary Sufferings; But my Affliction, is not an ordinary Affliction; my Sufferings, Are not ordinary Sufferings;
p-acp po11 n1, vbz xx dt j n1; po11 n2, vbr xx j n2;
(22) sermon (DIV1)
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for I have lost all my Comforts, and am stript naked of all my former Blessings, and Relations:
for I have lost all my Comforts, and am stripped naked of all my former Blessings, and Relations:
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(22) sermon (DIV1)
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I have been long afflicted, and many Afflictions croud, and press in upon me, like so many waves of the Sea:
I have been long afflicted, and many Afflictions crowd, and press in upon me, like so many waves of the Sea:
pns11 vhb vbn av-j vvn, cc d n2 n1, cc vvi p-acp p-acp pno11, av-j av d n2 pp-f dt n1:
(22) sermon (DIV1)
780
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only there is this difference, the waves come, and go; but my Afflictions come, and stay; they come, and go not;
only there is this difference, the waves come, and go; but my Afflictions come, and stay; they come, and go not;
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(22) sermon (DIV1)
780
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they all stay upon me at once, and I see no end of my Afflictions:
they all stay upon me At once, and I see no end of my Afflictions:
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(22) sermon (DIV1)
780
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the Floods are risen, O God, the Water Floods are risen, and do cover my soul;
the Floods Are risen, Oh God, the Water Floods Are risen, and do cover my soul;
dt n2 vbr vvn, uh np1, dt n1 n2 vbr vvn, cc vdb vvi po11 n1;
(22) sermon (DIV1)
780
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yea, and these waters of Affliction are so deep, that I can feel no bottom, see no end of them:
yea, and these waters of Affliction Are so deep, that I can feel no bottom, see no end of them:
uh, cc d n2 pp-f n1 vbr av j-jn, cst pns11 vmb vvi dx n1, vvb dx n1 pp-f pno32:
(22) sermon (DIV1)
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have I not just cause and reason then to be much discouraged? No:have I not just cause and reason then to be much discouraged? No:
vhb pns11 xx j n1 cc n1 av pc-acp vbi av-d vvn? uh-dx:
(22) sermon (DIV1)
780
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For what if you have been, or would be drunk with the Comforts of your own Relations? Noah was drunk with his own Wine;
For what if you have been, or would be drunk with the Comforts of your own Relations? Noah was drunk with his own Wine;
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(22) sermon (DIV1)
781
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and how many are there in the World, that have been drunk, even with the Comforts of their own Relations? And if God your Father see, that you have been,
and how many Are there in the World, that have been drunk, even with the Comforts of their own Relations? And if God your Father see, that you have been,
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(22) sermon (DIV1)
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or would be drunk with your own Comforts;
or would be drunk with your own Comforts;
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(22) sermon (DIV1)
781
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but the Apostle saith, Think it not strange concerning the fiery tryal, as if some new thing had befallen you.
but the Apostle Says, Think it not strange Concerning the fiery trial, as if Some new thing had befallen you.
cc-acp dt n1 vvz, vvb pn31 xx j vvg dt j n1, c-acp cs d j n1 vhd vvn pn22.
(22) sermon (DIV1)
783
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have you any hurt, that he hath taken them from you for a time? When a wise Father, sees that his Child fals in love with his Maid, one that is much beneath him;
have you any hurt, that he hath taken them from you for a time? When a wise Father, sees that his Child falls in love with his Maid, one that is much beneath him;
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(22) sermon (DIV1)
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doth his Father do him any wrong, that he removes her from him, or him out of her sight? It may be the present Affection of the Child saith, my Father deals hardly by me:
does his Father do him any wrong, that he removes her from him, or him out of her sighed? It may be the present Affection of the Child Says, my Father deals hardly by me:
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(22) sermon (DIV1)
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but wil the Childs Reason say so afterwards? No, but he wil rather say, at such a time I fel in love with my Fathers Servant,
but will the Child's Reason say so afterwards? No, but he will rather say, At such a time I fell in love with my Father's Servant,
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(22) sermon (DIV1)
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and if my Father had not remomoved her out of my sight, I had been lost, and undone for ever.
and if my Father had not remomoved her out of my sighed, I had been lost, and undone for ever.
cc cs po11 n1 vhd xx vvn pno31 av pp-f po11 n1, pns11 vhd vbn vvn, cc vvn p-acp av.
(22) sermon (DIV1)
781
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Now al the Creatures are Servants to the Children of God, and it may be, God your Father seeth that you are fallen in love with them that are much beneath you.
Now all the Creatures Are Servants to the Children of God, and it may be, God your Father sees that you Are fallen in love with them that Are much beneath you.
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(22) sermon (DIV1)
781
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Or, suppose that a Child be to travel some long Journey, and his Father gives him a staff in his hand;
Or, suppose that a Child be to travel Some long Journey, and his Father gives him a staff in his hand;
cc, vvb d dt n1 vbb pc-acp vvi d j n1, cc po31 n1 vvz pno31 dt n1 p-acp po31 n1;
(22) sermon (DIV1)
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when he is abroad in the Fields, some Enemy meets him, and takes away his staff, and beats the Child therewithal;
when he is abroad in the Fields, Some Enemy meets him, and Takes away his staff, and beats the Child therewithal;
c-crq pns31 vbz av p-acp dt n2, d n1 vvz pno31, cc vvz av po31 n1, cc vvz dt n1 av;
(22) sermon (DIV1)
781
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but a Friend comes in, and takes away this staff from both, both from the Child, and from the Enemy;
but a Friend comes in, and Takes away this staff from both, both from the Child, and from the Enemy;
cc-acp dt n1 vvz p-acp, cc vvz av d n1 p-acp d, av-d p-acp dt n1, cc p-acp dt n1;
(22) sermon (DIV1)
781
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doth he do the Child any wrong, in taking away this staff out of the hand of the Enemy? May be the Child will say, I pray Sir, give me the staff again, for it is mine;
does he do the Child any wrong, in taking away this staff out of the hand of the Enemy? May be the Child will say, I pray Sir, give me the staff again, for it is mine;
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(22) sermon (DIV1)
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true, saith the friend, Child, this staff is yours, but you have not strength enough to use it,
true, Says the friend, Child, this staff is yours, but you have not strength enough to use it,
j, vvz dt n1, n1, d n1 vbz png22, cc-acp pn22 vhb xx n1 av-d pc-acp vvi pn31,
(22) sermon (DIV1)
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and mannage it against your Enemy;
and manage it against your Enemy;
cc vvi pn31 p-acp po22 n1;
(22) sermon (DIV1)
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he would wrest it out of your hand again, and beat you with it, and therefore I wil keep it from you both:
he would wrest it out of your hand again, and beatrice you with it, and Therefore I will keep it from you both:
pns31 vmd vvi pn31 av pp-f po22 n1 av, cc vvb pn22 p-acp pn31, cc av pns11 vmb vvi pn31 p-acp pn22 d:
(22) sermon (DIV1)
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doth he therfore do the Child any wrong? Thus it is here:
does he Therefore do the Child any wrong? Thus it is Here:
vdz pns31 av vdb dt n1 d n-jn? av pn31 vbz av:
(22) sermon (DIV1)
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The Lord gives a Creature-Comfort into the hands of his Child, and God intends it for a staff (for Bread is the staff of Life:) but Satan comes,
The Lord gives a Creature comfort into the hands of his Child, and God intends it for a staff (for Bred is the staff of Life:) but Satan comes,
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(22) sermon (DIV1)
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and wresteth his staff out of his hand, and beats him therewithal: then comes Jesus Christ, and takes it out of the hands of both;
and wresteth his staff out of his hand, and beats him therewithal: then comes jesus christ, and Takes it out of the hands of both;
cc vvz po31 n1 av pp-f po31 n1, cc vvz pno31 av: av vvz np1 np1, cc vvz pn31 av pp-f dt n2 pp-f d;
(22) sermon (DIV1)
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O! saith the Child of God, but I pray thee Lord, give me this Creature-Comfort, for it is my Staff:
OH! Says the Child of God, but I pray thee Lord, give me this Creature comfort, for it is my Staff:
uh vvz dt n1 pp-f np1, cc-acp pns11 vvb pno21 n1, vvb pno11 d n1, c-acp pn31 vbz po11 n1:
(22) sermon (DIV1)
781
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true Child, saith Christ, it is thy Staff, but thou hast not strength to weild it against Satan, he wil abuse thee with it;
true Child, Says christ, it is thy Staff, but thou hast not strength to wield it against Satan, he will abuse thee with it;
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(22) sermon (DIV1)
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therefore I wil keep it from thee, and in due time, thou shalt have it again:
Therefore I will keep it from thee, and in due time, thou shalt have it again:
av pns11 vmb vvi pn31 p-acp pno21, cc p-acp j-jn n1, pns21 vm2 vhi pn31 av:
(22) sermon (DIV1)
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Doth Christ our Lord, and best friend, do him any wrong in keeping it from him?
Does christ our Lord, and best friend, do him any wrong in keeping it from him?
vdz np1 po12 n1, cc js n1, vdb pno31 d n-jn p-acp vvg pn31 p-acp pno31?
(22) sermon (DIV1)
781
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O! but my Afflictions are not ordinary, and usual, but new, and strange. You think so;OH! but my Afflictions Are not ordinary, and usual, but new, and strange. You think so;
uh p-acp po11 n2 vbr xx j, cc j, cc-acp j, cc j. pn22 vvb av;
(22) sermon (DIV1)
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And what if God wil carry you to Heaven by some back way, and let you in at some back door;
And what if God will carry you to Heaven by Some back Way, and let you in At Some back door;
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(22) sermon (DIV1)
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hath not he promised to lead us in a way that we have not known?
hath not he promised to led us in a Way that we have not known?
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(22) sermon (DIV1)
783
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O! but I do not only want one mercy, but I do want another, and another; OH! but I do not only want one mercy, but I do want Another, and Another;
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(22) sermon (DIV1)
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Afflictions come thick, and I see no end, I feel no bottom. Afflictions come thick, and I see no end, I feel no bottom.
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(22) sermon (DIV1)
784
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And was it not so with David, the Type of Christ? Psal. 40.1, 2. I waited patiently for the Lord,
And was it not so with David, the Type of christ? Psalm 40.1, 2. I waited patiently for the Lord,
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(22) sermon (DIV1)
785
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and he inclined his Ear unto me, and heard my cry; he brought me out also of an horrible pit; and he inclined his Ear unto me, and herd my cry; he brought me out also of an horrible pit;
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or as some read it, out of an unbottomed pit, out of the miry Clay, and set my feet upon a Rock, and established my goings.
or as Some read it, out of an unbottomed pit, out of the miry Clay, and Set my feet upon a Rock, and established my goings.
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(22) sermon (DIV1)
785
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Three things here, that are most observable. 1. David was in such an Affliction, wherein he did feel no bottom at the first, saw no end. 2. Though he felt no bottom at the first,
Three things Here, that Are most observable. 1. David was in such an Affliction, wherein he did feel no bottom At the First, saw no end. 2. Though he felt no bottom At the First,
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(22) sermon (DIV1)
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yet, at the last he did, and a Rock which God set his feet upon,
yet, At the last he did, and a Rock which God Set his feet upon,
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(22) sermon (DIV1)
785
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and established his goings. 3. Till he did find this Rock, he prayed, and waited patiently, and he was not discouraged.
and established his goings. 3. Till he did find this Rock, he prayed, and waited patiently, and he was not discouraged.
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(22) sermon (DIV1)
785
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What therefore though our Afflictions be as thick as any mire, that therein you do stick so fast,
What Therefore though our Afflictions be as thick as any mire, that therein you do stick so fast,
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(22) sermon (DIV1)
785
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as you cannot get out, that you feel no bottom, see no end; yet if in this case you pray, and cry, and wait patiently on the Lord, as David did;
as you cannot get out, that you feel no bottom, see no end; yet if in this case you pray, and cry, and wait patiently on the Lord, as David did;
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(22) sermon (DIV1)
785
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you shal be set upon a Rock in due time, and your goings shall be also established.
you shall be Set upon a Rock in due time, and your goings shall be also established.
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(22) sermon (DIV1)
785
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And whereas you say, That your Afflictions are thick, and long, and hard; How long man!
And whereas you say, That your Afflictions Are thick, and long, and hard; How long man!
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(22) sermon (DIV1)
785
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What! is your Bush consumed? Do they not make you long more for Heaven? When the Apprentiship is hard and tedious, the yong man longs for the day of his Freedom.
What! is your Bush consumed? Do they not make you long more for Heaven? When the Apprenticeship is hard and tedious, the young man longs for the day of his Freedom.
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(22) sermon (DIV1)
785
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O! saith he, that I were in my Fathers House! O! that the time of my Freedom were come! So here;
OH! Says he, that I were in my Father's House! OH! that the time of my Freedom were come! So Here;
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(22) sermon (DIV1)
785
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Long and hard Afflictions, make us long more for Heaven.
Long and hard Afflictions, make us long more for Heaven.
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(22) sermon (DIV1)
785
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Now will ye count that too long, which makes you long more for Heaven? And as for your Relational Comforts;
Now will you count that too long, which makes you long more for Heaven? And as for your Relational Comforts;
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(22) sermon (DIV1)
785
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Did God ever take away the Comfort of an outward Relation, and not make it up in the sweetness of Spiritual Relations?
Did God ever take away the Comfort of an outward Relation, and not make it up in the sweetness of Spiritual Relations?
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(22) sermon (DIV1)
785
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But this is not all my case; But this is not all my case;
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for I do not only want such and such Comforts, I do not barely want the Comforts,
for I do not only want such and such Comforts, I do not barely want the Comforts,
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(22) sermon (DIV1)
786
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and the love of my Relations; but I feel the anger, and the smart of them;
and the love of my Relations; but I feel the anger, and the smart of them;
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(22) sermon (DIV1)
786
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what doth this argue, but that you have gotten some Honey, somwhat that savoreth of good,
what does this argue, but that you have got Some Honey, somewhat that savoureth of good,
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(22) sermon (DIV1)
787
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for my own familiar friends, and acquaintance are become mine Enemies; they reproach me, curse me, speak all manner of evil of me without cause;
for my own familiar Friends, and acquaintance Are become mine Enemies; they reproach me, curse me, speak all manner of evil of me without cause;
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(22) sermon (DIV1)
786
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and this they do since I set my face towards Heaven: Time was heretofore, when they did love me dearly;
and this they do since I Set my face towards Heaven: Time was heretofore, when they did love me dearly;
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(22) sermon (DIV1)
786
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but now they hate me, they persecute me, and do all manner of evil to me;
but now they hate me, they persecute me, and do all manner of evil to me;
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(22) sermon (DIV1)
786
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and is this nothing? is not this a just cause, and reason for my Discouragement? No:and is this nothing? is not this a just cause, and reason for my Discouragement? No:
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(22) sermon (DIV1)
786
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For if our worst Enemies, be somtimes our best Friends, then what reason is there that we should be discouraged,
For if our worst Enemies, be sometimes our best Friends, then what reason is there that we should be discouraged,
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(22) sermon (DIV1)
787
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although we be much opposed? Now so it is many times; as our best Friends, are our worst Enemies, by flattering us;
although we be much opposed? Now so it is many times; as our best Friends, Are our worst Enemies, by flattering us;
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(22) sermon (DIV1)
787
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so our worst Enemies, are our best Friends, by making us more watchful. So many Enemies, so many School-Masters, saith one.
so our worst Enemies, Are our best Friends, by making us more watchful. So many Enemies, so many School-Masters, Says one.
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(22) sermon (DIV1)
787
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Hath not our Lord and Savior Christ said, Our Enemies are those of our own house, they shall ever revile you, and persecute you; Hath not our Lord and Saviour christ said, Our Enemies Are those of our own house, they shall ever revile you, and persecute you;
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(22) sermon (DIV1)
787
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but blessed are you, when they do all this for my Name sake. but blessed Are you, when they do all this for my Name sake.
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(22) sermon (DIV1)
787
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And I pray tell me, Whether is it worser to be persecuted, or to be a Persecutor? Your Friends persecute you, speak all manner of evil,
And I pray tell me, Whither is it Worse to be persecuted, or to be a Persecutor? Your Friends persecute you, speak all manner of evil,
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(22) sermon (DIV1)
787
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and do al manner of evil to you, even since you have looked towards Christ; and for his sake •hey do it, for his sake ye are persecuted, opposed, maligned:
and do all manner of evil to you, even since you have looked towards christ; and for his sake •hey do it, for his sake you Are persecuted, opposed, maligned:
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(22) sermon (DIV1)
787
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but you might have been the Persecutor, and they the persecuted;
but you might have been the Persecutor, and they thee persecuted;
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(22) sermon (DIV1)
787
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Which is worst? Will you not say, O! it is infinitly better to be opposed for the way of God,
Which is worst? Will you not say, OH! it is infinitely better to be opposed for the Way of God,
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(22) sermon (DIV1)
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than to oppose? and to be persecuted, than to persecute? I would chuse rather to be persecuted, than to be a Persecutor.
than to oppose? and to be persecuted, than to persecute? I would choose rather to be persecuted, than to be a Persecutor.
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(22) sermon (DIV1)
787
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God might have left you to be a Persecutor, and your persecuting Friends might have been persecuted by you;
God might have left you to be a Persecutor, and your persecuting Friends might have been persecuted by you;
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(22) sermon (DIV1)
787
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but now that God hath so ordered it by his Providence and Grace, that you are persecuted,
but now that God hath so ordered it by his Providence and Grace, that you Are persecuted,
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(22) sermon (DIV1)
787
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and they persecutors, have you any reason to complain, or to be discouraged? Know ye not that the world hateth his own? So long as the por stands empty,
and they persecutors, have you any reason to complain, or to be discouraged? Know you not that the world hates his own? So long as the Por Stands empty,
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(22) sermon (DIV1)
787
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and there is no Honey in it, the Bees, and stinging Wasps do not gather about it;
and there is no Honey in it, the Bees, and stinging Wasps do not gather about it;
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(22) sermon (DIV1)
787
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but if once there be Honey in it, then they flock about it:
but if once there be Honey in it, then they flock about it:
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(22) sermon (DIV1)
787
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And so long as you were empty of what is good, and walked on with an empty heart, no opposition was made unto you.
And so long as you were empty of what is good, and walked on with an empty heart, no opposition was made unto you.
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(22) sermon (DIV1)
787
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But now these stinging Bees and Wasps flock about you;
But now these stinging Bees and Wasps flock about you;
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(22) sermon (DIV1)
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and of Christ, which you had not before;
and of christ, which you had not before;
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(22) sermon (DIV1)
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why should you not therefore, rather praise God for what you have, than be discouraged under your opposition? This is not my case:
why should you not Therefore, rather praise God for what you have, than be discouraged under your opposition? This is not my case:
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(22) sermon (DIV1)
787
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For I praise God I do not meet with any opposition, or persecution from my friends,
For I praise God I do not meet with any opposition, or persecution from my Friends,
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(22) sermon (DIV1)
788
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nor do I need, for my very Affliction is an opposition unto what is good, my Affliction doth indispose me unto what is good,
nor do I need, for my very Affliction is an opposition unto what is good, my Affliction does indispose me unto what is good,
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(22) sermon (DIV1)
788
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and expose me unto what is evil, to temptations, and many sins; it keeps me from Duty, from Ordinances, and Opportunities of doing, and receiving good;
and expose me unto what is evil, to temptations, and many Sins; it keeps me from Duty, from Ordinances, and Opportunities of doing, and receiving good;
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(22) sermon (DIV1)
788
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and therefore I am thus discouraged under my Affliction, have I not cause, and reason now? No:and Therefore I am thus discouraged under my Affliction, have I not cause, and reason now? No:
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(22) sermon (DIV1)
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For it may be that you are mistaken here, and think that you are hindred from the Work of God,
For it may be that you Are mistaken Here, and think that you Are hindered from the Work of God,
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(22) sermon (DIV1)
789
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when indeed you are not, We read of Paul, that he was whipped up and down the streets like a Rogue, that he was oft imprisoned;
when indeed you Are not, We read of Paul, that he was whipped up and down the streets like a Rogue, that he was oft imprisoned;
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(22) sermon (DIV1)
789
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and who would not think but that his reproaches and imprisonments, should hinder him in the work of his Ministry? But he saith, That his Sufferings turned to the furtherance of the Gospel.
and who would not think but that his Reproaches and imprisonments, should hinder him in the work of his Ministry? But he Says, That his Sufferings turned to the furtherance of the Gospel.
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(22) sermon (DIV1)
789
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When God leads a man into an Affliction, then God doth call him to another work.
When God leads a man into an Affliction, then God does call him to Another work.
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(22) sermon (DIV1)
790
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So long as a man is well, and in health, he is bound to go abroad, and to hear the Word;
So long as a man is well, and in health, he is bound to go abroad, and to hear the Word;
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(22) sermon (DIV1)
790
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but when he is sick, then his work is not to hear, but to be patient,
but when he is sick, then his work is not to hear, but to be patient,
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(22) sermon (DIV1)
790
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and quiet under the hand of God; then he is called to that other work which his Affliction doth lead him to.
and quiet under the hand of God; then he is called to that other work which his Affliction does led him to.
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(22) sermon (DIV1)
790
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It may be your Affliction may hinder you from your former work, which God hath call'd you from;
It may be your Affliction may hinder you from your former work, which God hath called you from;
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(22) sermon (DIV1)
790
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but it doth not hinder you from that work whereunto you are now called by your Affliction:
but it does not hinder you from that work whereunto you Are now called by your Affliction:
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(22) sermon (DIV1)
790
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And what though my Affliction doth hinder me from my former work;
And what though my Affliction does hinder me from my former work;
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(22) sermon (DIV1)
790
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yet, if God wil not fault me for the neglect of that, have I any reason to be discouraged becaus I do not do it? This is certain, That if God cal me to a new work, he wil never blame me,
yet, if God will not fault me for the neglect of that, have I any reason to be discouraged Because I do not do it? This is certain, That if God call me to a new work, he will never blame me,
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(22) sermon (DIV1)
790
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if I lay by the former.
if I lay by the former.
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(22) sermon (DIV1)
790
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You wil not blame your Servants, if they lay by their former work, when you call them to a new:
You will not blame your Servants, if they lay by their former work, when you call them to a new:
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(22) sermon (DIV1)
790
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and when God leads into a new Affliction, then he doth cal to a new work.
and when God leads into a new Affliction, then he does call to a new work.
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(22) sermon (DIV1)
790
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And as for matter of Temptation, and Sin, this is certain, That, that Affliction doth never expose a man to a new sin, which doth make him sensible of his former sin. Now, as you have heard;
And as for matter of Temptation, and since, this is certain, That, that Affliction does never expose a man to a new since, which does make him sensible of his former since. Now, as you have herd;
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(22) sermon (DIV1)
791
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Do you meet with Difficulties in your way? What vertue, or vertuous Action is there,
Do you meet with Difficulties in your Way? What virtue, or virtuous Actium is there,
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the Afflictions of the Saints, do both discover, and heal their sins; making them sensible of them, which they were not before.
the Afflictions of the Saints, do both discover, and heal their Sins; making them sensible of them, which they were not before.
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And if you look into Psal. 125.3. you find a Promise to this purpose;
And if you look into Psalm 125.3. you find a Promise to this purpose;
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The Rod of the wicked shall not rest on the Lot of the Righteous, lest the Righteous put forth their hand to iniquity. The Rod of the wicked shall not rest on the Lot of the Righteous, lest the Righteous put forth their hand to iniquity.
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As it is with a Master that sets his Servant to beat the dust out of his Garment;
As it is with a Master that sets his Servant to beatrice the dust out of his Garment;
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though he cause the rod, or stick, to pass upon the Garment, yet he will not suffer it to rest so long upon the Garment,
though he cause the rod, or stick, to pass upon the Garment, yet he will not suffer it to rest so long upon the Garment,
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as it shal be torn thereby. Your Affliction is Gods Rod, and he suffers it to pass upon your Garment;
as it shall be torn thereby. Your Affliction is God's Rod, and he suffers it to pass upon your Garment;
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Why? That he may fetch out your dust therewith;
Why? That he may fetch out your dust therewith;
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but he wil not suffer this Rod to rest so long upon you, as to tear your Garment;
but he will not suffer this Rod to rest so long upon you, as to tear your Garment;
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Lest the Righteous put forth their hand unto iniquity, saith the Text.Lest the Righteous put forth their hand unto iniquity, Says the Text.
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And if this fear of yours, be a good sign of your Grace, then why should you be discouraged in this respect? Now, what better sign of Truth,
And if this Fear of yours, be a good Signen of your Grace, then why should you be discouraged in this respect? Now, what better Signen of Truth,
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and Uprightness of heart have you, than this? That you are therefore troubled at your Affliction,
and Uprightness of heart have you, than this? That you Are Therefore troubled At your Affliction,
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because it doth expose to Temptation, and Sin;
Because it does expose to Temptation, and since;
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and because it doth hinder you from what is good? Do you not say so? Lord, thou knowest I am therefore afflicted under this Affliction, not because of the burden of it so much,
and Because it does hinder you from what is good? Do you not say so? Lord, thou Knowest I am Therefore afflicted under this Affliction, not Because of the burden of it so much,
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but because thereby I am hindred from doing, and receiving good, and exposed to such Temptations;
but Because thereby I am hindered from doing, and receiving good, and exposed to such Temptations;
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as for the Affliction it self, though it be great, yet Lord, thou knowest I should submit to it,
as for the Affliction it self, though it be great, yet Lord, thou Knowest I should submit to it,
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(22) sermon (DIV1)
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and be quiet under it, were I not thereby exposed unto what is evil:
and be quiet under it, were I not thereby exposed unto what is evil:
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(22) sermon (DIV1)
792
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Here now is sincerity, here is uprightness, and will you then be discouraged? nay, rather have you not cause and reason to be much encouraged?
Here now is sincerity, Here is uprightness, and will you then be discouraged? nay, rather have you not cause and reason to be much encouraged?
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(22) sermon (DIV1)
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This is not my fear, or cause of my discouragement; but I am under a great, and sore Affliction; so, and so afflicted; This is not my Fear, or cause of my discouragement; but I am under a great, and soar Affliction; so, and so afflicted;
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(22) sermon (DIV1)
793
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and I fear I have brought my self into this Affliction by my sin:
and I Fear I have brought my self into this Affliction by my since:
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had not my sin been the cause of my Affliction, I should not be troubled; but O! my Affliction is great,
had not my since been the cause of my Affliction, I should not be troubled; but OH! my Affliction is great,
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and long, and I am perswaded that my own sin, is the cause thereof;
and long, and I am persuaded that my own since, is the cause thereof;
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(22) sermon (DIV1)
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yea, and that which aggravateth the matter is, I cannot find out what the sin is:
yea, and that which Aggravateth the matter is, I cannot find out what the since is:
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(22) sermon (DIV1)
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But though a Christian have no reason to be discouraged in regard of his own private Affliction, But though a Christian have no reason to be discouraged in regard of his own private Affliction,
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(22) sermon (DIV1)
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if God would but discover it to me, I should be more at quiet; but my sin is the cause of my affliction;
if God would but discover it to me, I should be more At quiet; but my since is the cause of my affliction;
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(22) sermon (DIV1)
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and I know not what the particular sin is, that hath brought me into this affliction:
and I know not what the particular since is, that hath brought me into this affliction:
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and have I not just cause and reason for my discouragement now? No:and have I not just cause and reason for my discouragement now? No:
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For did not Jonah bring himself into his Affliction by his sin, and yet when did God more fully appear to him,
For did not Jonah bring himself into his Affliction by his since, and yet when did God more Fully appear to him,
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than when he was in the Whales Belly? Did not David bring himself into his Affliction by his sin? he sinned in the matter of Ʋriah, and the Lord said, The Sword shall never depart from thy House:
than when he was in the Whale's Belly? Did not David bring himself into his Affliction by his since? he sinned in the matter of Ʋriah, and the Lord said, The Sword shall never depart from thy House:
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and what was the Sword of Absolon, but an Affliction which dropped out of that Threatening, brought upon him by his sin:
and what was the Sword of Absalom, but an Affliction which dropped out of that Threatening, brought upon him by his since:
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and yet when was Davids heart in a better frame? If (saith he) the Lord have any pleasure in me, he will bring me back to the Ark again;
and yet when was Davids heart in a better frame? If (Says he) the Lord have any pleasure in me, he will bring me back to the Ark again;
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if not, let him do with me, what seemeth good in his Eyes. if not, let him do with me, what seems good in his Eyes.
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And when did God more fully appear to David, than under this Affliction? for he prayed, The Lord turn the Counsel of Achittophel into folly; and God heard him presently.
And when did God more Fully appear to David, than under this Affliction? for he prayed, The Lord turn the Counsel of Achitophel into folly; and God herd him presently.
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And if ye look into Deut. 4. you shall find a standing Promise made for your Comfort in this matter;
And if you look into Deuteronomy 4. you shall find a standing Promise made for your Comfort in this matter;
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verse 25. If you shall corrupt your selves, and make a graven Image, or the likeness of any thing,
verse 25. If you shall corrupt your selves, and make a graved Image, or the likeness of any thing,
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and shall do evil in the sight of the Lord, to provoke him to anger;
and shall do evil in the sighed of the Lord, to provoke him to anger;
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I call Heaven, and Earth to witness against you this day, That you shall soon utterly perish from the Land;
I call Heaven, and Earth to witness against you this day, That you shall soon utterly perish from the Land;
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ye shal not prolong your daies;
you shall not prolong your days;
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the Lord will scatter you among the Nations, and you shall be left few in number among the Heathen,
the Lord will scatter you among the nations, and you shall be left few in number among the Heathen,
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794
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and there you shall serve gods, the work of mens hands. But if from thence, thou shalt seek the Lord thy God, thou shalt find him;
and there you shall serve God's, the work of men's hands. But if from thence, thou shalt seek the Lord thy God, thou shalt find him;
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if thou seek him with all thine heart, and all thy soul. if thou seek him with all thine heart, and all thy soul.
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1. Here was a great Affliction, to be driven out into another Country. 2. This Affliction was caused by their great sins. 3. Yet the Promise is, That, if from thence, from this valley,
1. Here was a great Affliction, to be driven out into Another Country. 2. This Affliction was caused by their great Sins. 3. Yet the Promise is, That, if from thence, from this valley,
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and bottom, they did seek the Lord, he would shew mercy to them: And all this in the times of the Law;
and bottom, they did seek the Lord, he would show mercy to them: And all this in the times of the Law;
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and is not God as gracious now in the times of the Gospel, as then in the times of the Law? And what though you cannot find out what the particular sin is, it is good to search;
and is not God as gracious now in the times of the Gospel, as then in the times of the Law? And what though you cannot find out what the particular since is, it is good to search;
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but somtimes it is better for a poor soul that it is not discovered: For if I be under an affliction for some particular sin, and find it out,
but sometimes it is better for a poor soul that it is not discovered: For if I be under an affliction for Some particular since, and find it out,
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then I am once humbled for it, and go no further:
then I am once humbled for it, and go no further:
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but if I find it not out, I search, and search, and so am humbled continually for many sins;
but if I find it not out, I search, and search, and so am humbled continually for many Sins;
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and therefore I say, it is somtimes better that the particular sin is not discovered.
and Therefore I say, it is sometimes better that the particular since is not discovered.
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Why then should a godly, gracious soul be discouraged in this respect? Surely he hath no reason for it.
Why then should a godly, gracious soul be discouraged in this respect? Surely he hath no reason for it.
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Yet there is one thing sticks with me in regard of personal Afflictions: I fear that they do not come from Gods Love; Yet there is one thing sticks with me in regard of personal Afflictions: I Fear that they do not come from God's Love;
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were I certain that this Affliction did proceed from Gods Love, then I should never be troubled;
were I certain that this Affliction did proceed from God's Love, then I should never be troubled;
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but I even see the visible Characters of Gods displeasure, and anger, engraven upon my Afflictions;
but I even see the visible Characters of God's displeasure, and anger, engraven upon my Afflictions;
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and therefore I am thus discouraged, have I not cause and reason now? No: For if Affliction, do rather argue Gods Love, than Hatred;and Therefore I am thus discouraged, have I not cause and reason now? No: For if Affliction, do rather argue God's Love, than Hatred;
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then have you no reason to be discouraged. Now, though Affliction do not argue Gods Love;
then have you no reason to be discouraged. Now, though Affliction do not argue God's Love;
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yet I say, it doth rather argue Love, than Hatred. A man may be no Father to a Child, yet he may correct him:
yet I say, it does rather argue Love, than Hatred. A man may be no Father to a Child, yet he may correct him:
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But if two Children commit a fault, and a man takes the one, and correct him, and let the other go;
But if two Children commit a fault, and a man Takes the one, and correct him, and let the other go;
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it argues rather, that he is his Father, than not. So, though Chastisements do not alwaies argue God to be our Father;
it argues rather, that he is his Father, than not. So, though Chastisements do not always argue God to be our Father;
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yet it doth rather argue his Fatherly Love, than not.
yet it does rather argue his Fatherly Love, than not.
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And is there any thing in God, that is not a friend to all the Saints? When a man is a friend to another;
And is there any thing in God, that is not a friend to all the Saints? When a man is a friend to Another;
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not only his Purse is his Friend, his Estate is his Friend, his Staff is his Friend;
not only his Purse is his Friend, his Estate is his Friend, his Staff is his Friend;
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but his Sword is his Friend.
but his Sword is his Friend.
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So, if God be a Friend to a man, then, not only his Love is his Friend, and his Mercy his Friend;
So, if God be a Friend to a man, then, not only his Love is his Friend, and his Mercy his Friend;
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but his Sword is his Friend, his Anger is his Friend.
but his Sword is his Friend, his Anger is his Friend.
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Now, God is a Friend to all the Saints, and therefore his very Anger, and Justice, is a Friend too. But, In the third place:
Now, God is a Friend to all the Saints, and Therefore his very Anger, and justice, is a Friend too. But, In the third place:
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What are those visible Characters of Love, which are engraven upon an Affliction? First: If Affliction be a blessing to one, then it doth come from Love;
What Are those visible Characters of Love, which Are engraven upon an Affliction? First: If Affliction be a blessing to one, then it does come from Love;
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and if a man can bless God under Affliction, then it is a blessing to him.
and if a man can bless God under Affliction, then it is a blessing to him.
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And thus it is with all the Saints and People of God; and therefore, why should they be discouraged, whatever their Affliction be?
And thus it is with all the Saints and People of God; and Therefore, why should they be discouraged, whatever their Affliction be?
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Jobs Affliction was a blessing to him; Why? Because he blessed God under it; The Lord gives, and the Lord takes away, blessed be his Name, &c. Secondly:Jobs Affliction was a blessing to him; Why? Because he blessed God under it; The Lord gives, and the Lord Takes away, blessed be his Name, etc. Secondly:
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If an Affliction do end in our Love to God; then it comes from Gods Love to us;
If an Affliction do end in our Love to God; then it comes from God's Love to us;
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for our Love is but a reflection of Gods Love, and it doth flow from his;
for our Love is but a reflection of God's Love, and it does flow from his;
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and if I can say, I love God never the worser for this Affliction, then I may say, God loves me never the lesser, notwithstanding this Affliction. Thirdly:
and if I can say, I love God never the Worse for this Affliction, then I may say, God loves me never the lesser, notwithstanding this Affliction. Thirdly:
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If an Affliction teacheth the mind of God, then it doth come from Love; As many as he loveth, he chastiseth;
If an Affliction Teaches the mind of God, then it does come from Love; As many as he loves, he Chastiseth;
cs dt n1 vvz dt n1 pp-f np1, cs pn31 vdz vvi p-acp n1; p-acp d c-acp pns31 vvz, pns31 vvz;
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And blessed is the man whom thou chastiseth, and teachest out of thy Law: So that if Affliction, be a teaching Affliction, then it doth come from Love. Fourthly:And blessed is the man whom thou Chastiseth, and Teachest out of thy Law: So that if Affliction, be a teaching Affliction, then it does come from Love. Fourthly:
cc vvn vbz dt n1 ro-crq pns21 vvz, cc vv2 av pp-f po21 n1: av cst cs n1, vbb dt n-vvg n1, cs pn31 vdz vvi p-acp n1. ord:
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If it be laid on in measure, and imposed in due, and seasonable time, so as a man may grow thereby;
If it be laid on in measure, and imposed in due, and seasonable time, so as a man may grow thereby;
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then it doth come from Love.
then it does come from Love.
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When a man intendeth to kill, and destroy a Tree, or to bring it unto the fire, he cuts it at any time,
When a man intends to kill, and destroy a Tree, or to bring it unto the fire, he cuts it At any time,
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so as it shal grow no more;
so as it shall grow no more;
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but if he cut it in a due time, it argueth that he intendeth it for growth.
but if he Cut it in a due time, it argue that he intends it for growth.
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So when God pruneth, and cuts by Afflictions, in such a time as men may grow in Grace; it argues his Love. Fifthly:
So when God pruneth, and cuts by Afflictions, in such a time as men may grow in Grace; it argues his Love. Fifthly:
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When God is especially present in Affliction, and more present in an Affliction, than at another time;
When God is especially present in Affliction, and more present in an Affliction, than At Another time;
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it argues that the Affliction doth come from Love.
it argues that the Affliction does come from Love.
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Now, whoever you are, that make this Objection, and fear the Affliction doth not come from Love;
Now, whoever you Are, that make this Objection, and Fear the Affliction does not come from Love;
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are you not able to say, Thus I find it indeed, though I have been much afflicted,
Are you not able to say, Thus I find it indeed, though I have been much afflicted,
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yet through Grace I have b•en able to bless the Lord under my Affliction, and to say, The Lord giveth, and the Lord taketh away? &c. I love the Lord never the lesser for mine Affliction;
yet through Grace I have b•en able to bless the Lord under my Affliction, and to say, The Lord gives, and the Lord Takes away? etc. I love the Lord never the lesser for mine Affliction;
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and the Lord hath taught me much in this mine Affliction; I have gained more by my sickness, than by many a Sermon;
and the Lord hath taught me much in this mine Affliction; I have gained more by my sickness, than by many a Sermon;
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yea, and he hath cut me in due time;
yea, and he hath Cut me in due time;
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for if I had not met with such an Affliction at such a time, I did not know what evil I should have fallen into:
for if I had not met with such an Affliction At such a time, I did not know what evil I should have fallen into:
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and this I must needs say; I have had more of Gods Presence in my Affliction, than ever I had before.
and this I must needs say; I have had more of God's Presence in my Affliction, than ever I had before.
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Well then, be of good Comfort, though your Affliction be very grievous, yet it doth come from Love.
Well then, be of good Comfort, though your Affliction be very grievous, yet it does come from Love.
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yet, hath he not reason to be discouraged, when it goes ill with the Publick? And thus it is now with us;
yet, hath he not reason to be discouraged, when it Goes ill with the Public? And thus it is now with us;
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we see how it is with this poor Nation, Troubles and Calamities from every Part, therefore I am thus discouraged;
we see how it is with this poor nation, Troubles and Calamities from every Part, Therefore I am thus discouraged;
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and have I not cause to be cast down, and to be much disquieted now? and have I not cause to be cast down, and to be much disquieted now?
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Indeed, this is a sad thing;
Indeed, this is a sad thing;
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and O! that we could weep, day and night, and pray too, for this poor, bleeding Nation.
and OH! that we could weep, day and night, and pray too, for this poor, bleeding nation.
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If ever Gods People, here in England, had cause to be afflicted, troubled, and humbled, under the hand of the Lord,
If ever God's People, Here in England, had cause to be afflicted, troubled, and humbled, under the hand of the Lord,
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and to run together in Prayer, surely they have reason now;
and to run together in Prayer, surely they have reason now;
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yet saith the Scripture, Say to the Righteous in evil times, it shall go well with him:
yet Says the Scripture, Say to the Righteous in evil times, it shall go well with him:
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Did ever any Calamity come down like a storm upon a Kingdom, but God did provide some hiding for his own Children? Did he not provide an Ark for Noah in the time of the Flood? and a Mountain for Lot, in the time of the fire of Sodom? The worst that man can do, is but to kill his neighbor:
Did ever any Calamity come down like a storm upon a Kingdom, but God did provide Some hiding for his own Children? Did he not provide an Ark for Noah in the time of the Flood? and a Mountain for Lot, in the time of the fire of Sodom? The worst that man can do, is but to kill his neighbour:
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Death is the worst that can fall;
Death is the worst that can fallen;
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and what is death, but an in-let to Eternal Life unto the People of God? When the Saints in the Primitive Times, came to bear witness by their deaths,
and what is death, but an inlet to Eternal Life unto the People of God? When the Saints in the Primitive Times, Come to bear witness by their death's,
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unto the Truth of Christ, then they said, Now we begin to be Christians indeed, now we begin to be like to Christ. There is a Three-fold Death: Spiritual Death in sin: Eternal Death for sin:
unto the Truth of christ, then they said, Now we begin to be Christians indeed, now we begin to be like to christ. There is a Threefold Death: Spiritual Death in since: Eternal Death for since:
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And Temporal Death, which came in by sin. If God spare me from the two former Deaths, the Spiritu•l Death, and Eternal Death,
And Temporal Death, which Come in by since. If God spare me from the two former Death's, the Spiritu•l Death, and Eternal Death,
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and only inflict the Temporal Death; have I any cause to complain? Thus it is with the Saints;
and only inflict the Temporal Death; have I any cause to complain? Thus it is with the Saints;
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though they die Temporally, yet they are free from the Spiritual, and Eternal Death;
though they die Temporally, yet they Are free from the Spiritual, and Eternal Death;
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and what Godly man may not say, I could not live long in Nature, and shall I now bear witness unto the Truth with this little spot of time that remains? Christ died for us, the Just for the Unjust;
and what Godly man may not say, I could not live long in Nature, and shall I now bear witness unto the Truth with this little spot of time that remains? christ died for us, the Just for the Unjust;
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and shal not I, that am unjust, be willing to die for the just? The worst of all is Death;
and shall not I, that am unjust, be willing to die for the just? The worst of all is Death;
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the worst of Death, is gain:
the worst of Death, is gain:
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When my Body is broken, may I not say (if Godly) now a poor Pitcher is broken,
When my Body is broken, may I not say (if Godly) now a poor Pitcher is broken,
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and shall go no more to the Well: now a poor Prisoner, my soul, is delivered, and I go home unto my Father.
and shall go no more to the Well: now a poor Prisoner, my soul, is Delivered, and I go home unto my Father.
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True, but there is a time a coming, when all tears shall be wiped away from our Eyes;
True, but there is a time a coming, when all tears shall be wiped away from our Eyes;
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But if you look into Rev. 7. you shal •ind, what a glorious issue God doth give unto al his People in the times of publick troubles, ver. 9. After this I beheld, and so a great multitude, which no man could number, of all Nations, Kindreds,
But if you look into Rev. 7. you shall •ind, what a glorious issue God does give unto all his People in the times of public Troubles, ver. 9. After this I beheld, and so a great multitude, which no man could number, of all nations, Kindreds,
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and People, stood before the Throne, and before the Lamb cloathed with white Robes, and Palms in their hands. and People, stood before the Throne, and before the Lamb clothed with white Robes, and Palms in their hands.
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A Robe is a Garment of Majesty, Palms are an Ensign of Victory; and saith he, I saw them with Robes and Palm•.
A Robe is a Garment of Majesty, Palms Are an Ensign of Victory; and Says he, I saw them with Robes and Palm•.
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The world looks upon my Servants as poor, and of low spirits; but saith Christ, I look upon them as under a royal, Princely Garment, in Robes, and of a Princely spirit.
The world looks upon my Servants as poor, and of low spirits; but Says christ, I look upon them as under a royal, Princely Garment, in Robes, and of a Princely Spirit.
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And though the world look upon them as discomforted, yet saith Christ here, they shal overcome,
And though the world look upon them as discomforted, yet Says christ Here, they shall overcome,
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805
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for they have Palms in their hands:
for they have Palms in their hands:
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but who are these? This Scripture tels, ver. 14. These are they which come out of great Tribulations,
but who Are these? This Scripture tells, ver. 14. These Are they which come out of great Tribulations,
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and have washed their Robes, and made them white in the blood of the Lamb: and have washed their Robes, and made them white in the blood of the Lamb:
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But why are they in white Robes, and their Robes washed? Because by their Tribulations they are washed from filth. Affliction is Gods Soap;
But why Are they in white Robes, and their Robes washed? Because by their Tribulations they Are washed from filth. Affliction is God's Soap;
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before a godly man goes into Afflictions, his very Graces are mixed with sin; his Faith is mixed, and dirtied with Unbelief, and doubtings; his Humility with Pride; his Zeal with Luke-warmness:
before a godly man Goes into Afflictions, his very Graces Are mixed with since; his Faith is mixed, and dirtied with Unbelief, and doubtings; his Humility with Pride; his Zeal with Lukewarmness:
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805
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but now, by his Tribulation, his Garments, and Robes are made white, and washed, and he shall be of a more royal spirit, and be cloathed with Robes:
but now, by his Tribulation, his Garments, and Robes Are made white, and washed, and he shall be of a more royal Spirit, and be clothed with Robes:
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But though the Lord make use of my Tribulations, thus to wash;
But though the Lord make use of my Tribulations, thus to wash;
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yet I fear that by these publick Calamities, I shall be driven from Ordinances, the Temple, and Worship of God;
yet I Fear that by these public Calamities, I shall be driven from Ordinances, the Temple, and Worship of God;
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805
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nay, saith he therefore at verse 15. They are before the Throne of God, and serve him day and night in his Temple.
nay, Says he Therefore At verse 15. They Are before the Throne of God, and serve him day and night in his Temple.
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But what though we have the Ordinances, if Christ be not present with them ▪ He ads therefore, And he that sits on the Throne, shall dwell amongst us.
But what though we have the Ordinances, if christ be not present with them ▪ He adds Therefore, And he that sits on the Throne, shall dwell among us.
cc-acp q-crq cs pns12 vhb dt n2, cs np1 vbb xx j p-acp pno32 ▪ pns31 vvz av, cc pns31 cst vvz p-acp dt n1, vmb vvi p-acp pno12.
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805
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But though we have the presence of Jesus Christ, yet we may suffer much with want:
But though we have the presence of jesus christ, yet we may suffer much with want:
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true, yet verse 16. They shall hunger no more, neither thirst any more, neither shal the Sun light on them, nor any heat;
true, yet verse 16. They shall hunger no more, neither thirst any more, neither shall the Sun Light on them, nor any heat;
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for the Lamb which is in the midst of the Throne, shall feed them, and shall lead them unto living Fountains of Water. for the Lamb which is in the midst of the Throne, shall feed them, and shall led them unto living Fountains of Water.
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(22) sermon (DIV1)
805
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O! but yet we may be brought in the mean while into grievous streits, and be in a sad, and mournful Condition.
OH! but yet we may be brought in the mean while into grievous streits, and be in a sad, and mournful Condition.
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(22) sermon (DIV1)
805
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and therefore he ads this at verse 17. And God shall wipe away all tears from their Eyes.
and Therefore he adds this At verse 17. And God shall wipe away all tears from their Eyes.
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(22) sermon (DIV1)
805
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How should tears be wiped away hereafter, if they were not shed for the present? Though then you do fear it now,
How should tears be wiped away hereafter, if they were not shed for the present? Though then you do Fear it now,
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(22) sermon (DIV1)
805
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and shed many tears, yet all shall be wiped away, and not one left. O! what gracious dealing is here!
and shed many tears, yet all shall be wiped away, and not one left. OH! what gracious dealing is Here!
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(22) sermon (DIV1)
805
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Thus will Christ deal with his People in troubleous times;
Thus will christ deal with his People in troublous times;
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(22) sermon (DIV1)
805
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and therefore though our condition in regard of the Publick, be exceeding sad, and very grievous, insomuch as we have all cause to mourn, and weep;
and Therefore though our condition in regard of the Public, be exceeding sad, and very grievous, insomuch as we have all cause to mourn, and weep;
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(22) sermon (DIV1)
805
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yet if you be in Christ, and have made your Peace with God, you have no reason to be cast down.
yet if you be in christ, and have made your Peace with God, you have no reason to be cast down.
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(22) sermon (DIV1)
805
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And thus it is with every godly man;
And thus it is with every godly man;
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(22) sermon (DIV1)
805
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surely therefore, a godly, gracious man, hath no reason for his discouragements, whatever his Affliction be.
surely Therefore, a godly, gracious man, hath no reason for his discouragements, whatever his Affliction be.
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(22) sermon (DIV1)
805
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But what shall we do then, that we may not be discouraged whatever our Affliction be, But what shall we do then, that we may not be discouraged whatever our Affliction be,
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(22) sermon (DIV1)
806
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whether Publick, or Private, National, or Personal? A good man indeed hath no reason to be discouraged under his Affliction,
whither Public, or Private, National, or Personal? A good man indeed hath no reason to be discouraged under his Affliction,
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(22) sermon (DIV1)
806
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but it is a hard thing to bear up against all discouragements under great Affliction; what shall we do in this case? First:but it is a hard thing to bear up against all discouragements under great Affliction; what shall we do in this case? First:
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(22) sermon (DIV1)
806
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Either you have Assurance of Gods Love in Christ, or not; if not, this Affliction shal be a Messenger to bring it to you: So look upon your Affliction;
Either you have Assurance of God's Love in christ, or not; if not, this Affliction shall be a Messenger to bring it to you: So look upon your Affliction;
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(22) sermon (DIV1)
807
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and if you have Assurance, then actuate your Assurance, reflect much on your Interest in, and your Peace with God, through Christ;
and if you have Assurance, then actuate your Assurance, reflect much on your Interest in, and your Peace with God, through christ;
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(22) sermon (DIV1)
807
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put your selves often upon this Disjunction, Either there is enough in God alone, or not;
put your selves often upon this Disjunction, Either there is enough in God alone, or not;
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(22) sermon (DIV1)
807
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If there be not enough in God alone, how can the Saints, and Angels live in Heaven, who have no Meat, Drink,
If there be not enough in God alone, how can the Saints, and Angels live in Heaven, who have no Meat, Drink,
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(22) sermon (DIV1)
807
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nor Cloaths there, but God alone? And if there be enough in God alone,
nor Clothes there, but God alone? And if there be enough in God alone,
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(22) sermon (DIV1)
807
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why should I not be contented with my Condition, and comforted under it, whatever it be? What though man hate me,
why should I not be contented with my Condition, and comforted under it, whatever it be? What though man hate me,
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(22) sermon (DIV1)
807
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if Christ love me? O! labor more and more to see your Interest in Christ,
if christ love me? OH! labour more and more to see your Interest in christ,
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(22) sermon (DIV1)
807
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and ever hold it to your Eye. Secondly:
and ever hold it to your Eye. Secondly:
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(22) sermon (DIV1)
807
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If you would not be discouraged under your Afflictions, remember much your fellowship with Christ in his Sufferings; thus:
If you would not be discouraged under your Afflictions, Remember much your fellowship with christ in his Sufferings; thus:
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(22) sermon (DIV1)
808
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Now by these my Sufferings, have I fellowship with Christ, in all his Sufferings; and therefore as Christ died, and did rise again;
Now by these my Sufferings, have I fellowship with christ, in all his Sufferings; and Therefore as christ died, and did rise again;
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(22) sermon (DIV1)
808
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so though my Name dieth, Estate dieth, Body dieth, and all my Comforts die, yet they shall rise again.
so though my Name Dieth, Estate Dieth, Body Dieth, and all my Comforts die, yet they shall rise again.
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(22) sermon (DIV1)
808
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The Apostle argueth, and proves, That the Romans should die no more in their sins, Because Christ being risen from the dead, died no more;
The Apostle argue, and Proves, That the Romans should die no more in their Sins, Because christ being risen from the dead, died no more;
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(22) sermon (DIV1)
808
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and therefore, saith he, though you fall into sins, yet you shal die no more, because you are risen with Christ. So say I;
and Therefore, Says he, though you fallen into Sins, yet you shall die no more, Because you Are risen with christ. So say I;
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(22) sermon (DIV1)
808
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though your Afflictions be great, and seem to swallow up all your Comforts; yet your Comforts shall not be buried in them;
though your Afflictions be great, and seem to swallow up all your Comforts; yet your Comforts shall not be buried in them;
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(22) sermon (DIV1)
808
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for if Godly, you are risen with Christ, and have fellowship with him, and so die no more:
for if Godly, you Are risen with christ, and have fellowship with him, and so die no more:
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(22) sermon (DIV1)
808
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When therefore Affliction comes, rejoyce in that you are made partakers of his Sufferings; and say, Rejoyce not over me, O mine Enemy;
When Therefore Affliction comes, rejoice in that you Are made partakers of his Sufferings; and say, Rejoice not over me, Oh mine Enemy;
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(22) sermon (DIV1)
808
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for though I fall, yet I shal rise again, for by my Sufferings, I have fellowship with Christ in his Sufferings,
for though I fallen, yet I shall rise again, for by my Sufferings, I have fellowship with christ in his Sufferings,
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(22) sermon (DIV1)
808
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and so in his Resurrection, Comforts, and Glories. Thirdly:
and so in his Resurrection, Comforts, and Glories. Thirdly:
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(22) sermon (DIV1)
808
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If you would not be discouraged under your Afflictions, Labor more and more to be strangers to the world;
If you would not be discouraged under your Afflictions, Labour more and more to be Strangers to the world;
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(22) sermon (DIV1)
809
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and to be acquainted with the waies of God under Affliction. The Dog doth not bite, or tear, or hurt those that dwell in the House;
and to be acquainted with the ways of God under Affliction. The Dog does not bite, or tear, or hurt those that dwell in the House;
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(22) sermon (DIV1)
809
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if a stranger comes, he flies upon him, and tears him, because he is not acquainted with him:
if a stranger comes, he flies upon him, and tears him, Because he is not acquainted with him:
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(22) sermon (DIV1)
809
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And what reason is there that mens Afflictions fly upon them, and tear them so much as they do,
And what reason is there that men's Afflictions fly upon them, and tear them so much as they do,
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(22) sermon (DIV1)
809
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but because they are strangers to, and know not the way of God under them;
but Because they Are Strangers to, and know not the Way of God under them;
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(22) sermon (DIV1)
809
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Labor therefore to live by Faith above the World, to be a stranger to the world,
Labour Therefore to live by Faith above the World, to be a stranger to the world,
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(22) sermon (DIV1)
809
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and be more acquainted with the way of Affliction. Fourthly: Consider what Christ hath born, and left you to bear:
and be more acquainted with the Way of Affliction. Fourthly: Consider what christ hath born, and left you to bear:
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(22) sermon (DIV1)
809
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There are but two things to bear; Sin, and Sufferings.
There Are but two things to bear; since, and Sufferings.
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(22) sermon (DIV1)
810
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Christ hath born all your sins, wil not ye bear his Sufferings? He hath born and carried the heavy end of the staff:
christ hath born all your Sins, will not you bear his Sufferings? He hath born and carried the heavy end of the staff:
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(22) sermon (DIV1)
810
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you have not one sin to bear, and will you not then bear the Sufferings? Fiftly:
you have not one since to bear, and will you not then bear the Sufferings? Fifty:
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(22) sermon (DIV1)
810
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Consider also, and that frequently and seriously, what abundance of good, you, and others get, or may get by your Afflictions;
Consider also, and that frequently and seriously, what abundance of good, you, and Others get, or may get by your Afflictions;
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(22) sermon (DIV1)
811
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God by Afflictions, lets out nothing but corrupt blood.
God by Afflictions, lets out nothing but corrupt blood.
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(22) sermon (DIV1)
811
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Be of good comfort man (said one now in Heaven, to another complaining under his Afflictions) Christ wil do thee no hurt in the latter end.
Be of good Comfort man (said one now in Heaven, to Another complaining under his Afflictions) christ will do thee no hurt in the latter end.
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(22) sermon (DIV1)
811
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God never whips his Children, but for their good, and doth teach both them, and others by them.
God never whips his Children, but for their good, and does teach both them, and Others by them.
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(22) sermon (DIV1)
811
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I was converted (said one, telling the story of his Conversion) by seeing a man executed;
I was converted (said one, telling the story of his Conversion) by seeing a man executed;
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(22) sermon (DIV1)
811
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for thought I, if a man be thus punished with death for breaking one of the Laws of men, what do I then deserve, who have broken all the Laws of God? Affliction somtimes teacheth the by-stander much;
for Thought I, if a man be thus punished with death for breaking one of the Laws of men, what do I then deserve, who have broken all the Laws of God? Affliction sometimes Teaches the bystander much;
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(22) sermon (DIV1)
811
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but especially it is teaching to your self, thereby you see and read the fulness of God, the emptiness of the Creature, and the vileness of sin;
but especially it is teaching to your self, thereby you see and read the fullness of God, the emptiness of the Creature, and the vileness of since;
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(22) sermon (DIV1)
811
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it recals sin past, and prevents sin to come; it quickens prayer, and enlarges thankfulness;
it recalls since passed, and prevents since to come; it quickens prayer, and enlarges thankfulness;
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(22) sermon (DIV1)
811
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and it may be thou mayest owe thy Conversion to some Affliction, as a means thereof;
and it may be thou Mayest owe thy Conversion to Some Affliction, as a means thereof;
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(22) sermon (DIV1)
811
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and if so much good do come by it, will you be discouraged under it? Think,
and if so much good do come by it, will you be discouraged under it? Think,
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(22) sermon (DIV1)
811
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and think much of the good thereof. Sixtly:
and think much of the good thereof. Sixty:
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(22) sermon (DIV1)
811
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Whenever any Affliction comes, do not stand poring on the evil of it, but be sure that you look as wel,
Whenever any Affliction comes, do not stand poring on the evil of it, but be sure that you look as well,
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(22) sermon (DIV1)
812
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and as much upon what is with you, as upon what is against you: there is no mercy which you can lose, but hath some burden with it:
and as much upon what is with you, as upon what is against you: there is no mercy which you can loose, but hath Some burden with it:
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(22) sermon (DIV1)
812
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there is no misery that can befal you, but hath some mercy with it.
there is no misery that can befall you, but hath Some mercy with it.
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(22) sermon (DIV1)
812
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When men lose a mercy, they only consider the sweetness of a mercy lost, and not the burden that they do lose withal.
When men loose a mercy, they only Consider the sweetness of a mercy lost, and not the burden that they do loose withal.
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(22) sermon (DIV1)
812
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O! saith a poor woman, I have lost my Husband, so loving, so gracious, so helpful;
OH! Says a poor woman, I have lost my Husband, so loving, so gracious, so helpful;
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(22) sermon (DIV1)
812
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but not a word of the burden that is gone withal, and so there is much discouragement.
but not a word of the burden that is gone withal, and so there is much discouragement.
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(22) sermon (DIV1)
812
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When Affliction comes, men only consider the evil, and not the mercy that doth come withal,
When Affliction comes, men only Consider the evil, and not the mercy that does come withal,
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(22) sermon (DIV1)
812
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and so they are much dejected.
and so they Are much dejected.
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(22) sermon (DIV1)
812
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Suppose that a loving Father in some high room, throw down a bag of Gold to his Child,
Suppose that a loving Father in Some high room, throw down a bag of Gold to his Child,
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(22) sermon (DIV1)
812
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and it lights on the Childs head, insomuch as it breaketh his head, and causeth blood to come;
and it lights on the Child's head, insomuch as it breaks his head, and Causes blood to come;
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(22) sermon (DIV1)
812
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whilst the Child feels the smart thereof, he is impatient, and froward; while he looks only upon the Leathern bag, he is not thankful;
while the Child feels the smart thereof, he is impatient, and froward; while he looks only upon the Leathern bag, he is not thankful;
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(22) sermon (DIV1)
812
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but when he looks into the bag, and sees what a great deal of gold his Father hath given him,
but when he looks into the bag, and sees what a great deal of gold his Father hath given him,
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(22) sermon (DIV1)
812
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then he speaks well of his Father, notwitstanding all the smart of his head.
then he speaks well of his Father, notwithstanding all the smart of his head.
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(22) sermon (DIV1)
812
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There is never an Affliction, but is a bag of Gold given unto the People of God;
There is never an Affliction, but is a bag of Gold given unto the People of God;
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(22) sermon (DIV1)
812
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though it seem a Leathern Bag without, yet there is Gold within:
though it seem a Leathern Bag without, yet there is Gold within:
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(22) sermon (DIV1)
812
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so long as they stand poring upon the Leathern Bag, or attend unto the smart of their Affliction, they are not thankful, they do not praise the Lord, but are much discouraged;
so long as they stand poring upon the Leathern Bag, or attend unto the smart of their Affliction, they Are not thankful, they do not praise the Lord, but Are much discouraged;
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(22) sermon (DIV1)
812
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So that a great Priviledg it is, to be Gods Servant, used, and employed for him.
So that a great Privilege it is, to be God's Servant, used, and employed for him.
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(23) sermon (DIV1)
820
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but if they would look into the Bag, and tel their Gold, then they would have Comfort, and not be discouraged.
but if they would look into the Bag, and tell their Gold, then they would have Comfort, and not be discouraged.
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(22) sermon (DIV1)
812
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I tell you from the Lord, there is Gold within;
I tell you from the Lord, there is Gold within;
pns11 vvb pn22 p-acp dt n1, pc-acp vbz n1 p-acp;
(22) sermon (DIV1)
812
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look into this Bag, the Bag of Affliction, tell over all your Gold which the Lord hath given you in this Affliction,
look into this Bag, the Bag of Affliction, tell over all your Gold which the Lord hath given you in this Affliction,
vvb p-acp d n1, dt n1 pp-f n1, vvb a-acp d po22 n1 r-crq dt n1 vhz vvn pn22 p-acp d n1,
(22) sermon (DIV1)
812
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and then you will be quiet. If a mercy be taken from you, Consider the burden that is taken away too.
and then you will be quiet. If a mercy be taken from you, Consider the burden that is taken away too.
cc cs pn22 vmb vbi j-jn. cs dt n1 vbi vvn p-acp pn22, vvb dt n1 cst vbz vvn av av.
(22) sermon (DIV1)
812
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If a misery come, Consider the mercy that doth come withal, labor ever, labor to see both together,
If a misery come, Consider the mercy that does come withal, labour ever, labour to see both together,
cs dt n1 vvb, vvb dt n1 cst vdz vvi av, n1 av, n1 pc-acp vvi d av,
(22) sermon (DIV1)
812
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as well what is for you, as what is against you; then will you never be much discouraged, although your Affliction be never so great.
as well what is for you, as what is against you; then will you never be much discouraged, although your Affliction be never so great.
c-acp av q-crq vbz p-acp pn22, c-acp q-crq vbz p-acp pn22; av vmb pn22 av-x vbi d vvn, cs po22 n1 vbb av-x av j.
(22) sermon (DIV1)
812
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And thus I have done with the Seventh Instance.
And thus I have done with the Seventh Instance.
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(22) sermon (DIV1)
812
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A LIFTING UP In case of Unserviceableness. Sermon XI. PSALM, 42.11.
A LIFTING UP In case of Unserviceableness. Sermon XI. PSALM, 42.11.
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(23) sermon (DIV1)
812
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Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. SOmetimes the Discouragements of the Saints, do arise, From their Employments, Work, and Service.
Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. Sometime the Discouragements of the Saints, do arise, From their Employments, Work, and Service.
q-crq vb2r pns21 vvn a-acp, uh po11 n1? cc q-crq vb2r pns21 vvn p-acp pno11? av av dt n2 pp-f dt n2, vdb vvi, p-acp po32 n2, n1, cc n1.
(23) sermon (DIV1)
813
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Either they are not called forth to work for God, as they do desire; or they do want abilities, and skill to work; Either they Are not called forth to work for God, as they do desire; or they do want abilities, and skill to work;
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(23) sermon (DIV1)
815
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or they have no success in their work. O! saies one, I am a poor, unuseful, and unserviceable Creature:
or they have no success in their work. OH! Says one, I am a poor, unuseful, and unserviceable Creature:
cc pns32 vhb dx n1 p-acp po32 n1. uh vvz pi, pns11 vbm dt j, j, cc j n1:
(23) sermon (DIV1)
815
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God hath done much for me, but I do nothing for God: others are used, and employed for God;
God hath done much for me, but I do nothing for God: Others Are used, and employed for God;
np1 vhz vdn d p-acp pno11, cc-acp pns11 vdb pix p-acp np1: ng2-jn vbr vvn, cc vvn p-acp np1;
(23) sermon (DIV1)
815
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but as for me, I am cast by as an useless Vessel, in whom God hath no pleasure;
but as for me, I am cast by as an useless Vessel, in whom God hath no pleasure;
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(23) sermon (DIV1)
815
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and therefore I am thus discouraged, have I not just cause and reason now? No:and Therefore I am thus discouraged, have I not just cause and reason now? No:
cc av pns11 vbm av vvn, vhb pns11 xx j n1 cc n1 av? uh-dx:
(23) sermon (DIV1)
815
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For, is Family Work and Service nothing? is Relation Work nothing? There is a Three-fold Sweat, saies Luther; Political Sweat; Ecclesiastical Sweat; and Domestical Sweat:
For, is Family Work and Service nothing? is Relation Work nothing? There is a Threefold Sweat, Says Luther; Political Sweat; Ecclesiastical Sweat; and Domestical Sweat:
c-acp, vbz n1 n1 cc n1 pix? vbz n1 n1 pix? pc-acp vbz dt n1 n1, vvz np1; j n1; j n1; cc j n1:
(23) sermon (DIV1)
816
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A man may sweat at Family Work; and it is a great betrushment, to be betrusted with the Work of a Family:
A man may sweat At Family Work; and it is a great betrushment, to be betrusted with the Work of a Family:
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(23) sermon (DIV1)
816
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and this Work you are betrusted with.
and this Work you Are betrusted with.
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(23) sermon (DIV1)
816
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Is it nothing for a man to be trusted with the Work of his Christian Station? The whol Body of Christ, is divided into many Members, every Member in the Body hath a work suitable unto it:
Is it nothing for a man to be trusted with the Work of his Christian Station? The Whole Body of christ, is divided into many Members, every Member in the Body hath a work suitable unto it:
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(23) sermon (DIV1)
817
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the Eye doth not hear, as the Ear d•th; nor the Ear see, as the Eye doth;
the Eye does not hear, as the Ear d•th; nor the Ear see, as the Eye does;
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(23) sermon (DIV1)
817
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but every Member worketh, according to that S•ation which it hath in the Body: So, ye being one Body, are many Members, saith the Apostle;
but every Member works, according to that S•ation which it hath in the Body: So, you being one Body, Are many Members, Says the Apostle;
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(23) sermon (DIV1)
817
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and all Members have not the same Office.
and all Members have not the same Office.
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(23) sermon (DIV1)
817
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Look therefore, as the Station is, which ye have in the Body of Christ, such is the Work that ye are betrusted with.
Look Therefore, as the Station is, which you have in the Body of christ, such is the Work that you Are betrusted with.
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(23) sermon (DIV1)
817
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And is it nothing, for a man to be employed in comforting, relieving, and supporting others? This is so great a Service, that the very Angels are employed therein, as in a work most suitable to them:
And is it nothing, for a man to be employed in comforting, relieving, and supporting Others? This is so great a Service, that the very Angels Are employed therein, as in a work most suitable to them:
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(23) sermon (DIV1)
818
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For, when the Lord would stir up, and provoke the Children of Israel to repent, he sent a Prophet to them; Judges, 6. ver. 7.8.
For, when the Lord would stir up, and provoke the Children of Israel to Repent, he sent a Prophet to them; Judges, 6. ver. 7.8.
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(23) sermon (DIV1)
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But when he would comfort, strengthen, and encourage Gideon, he doth not employ that Prophet therein,
But when he would Comfort, strengthen, and encourage gideon, he does not employ that Prophet therein,
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(23) sermon (DIV1)
818
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but he sends an Angel to him, saying, ver. 12. The Lord is with thee, thou mighty man of Valor.
but he sends an Angel to him, saying, ver. 12. The Lord is with thee, thou mighty man of Valour.
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(23) sermon (DIV1)
818
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And if ye look into the Story of the New Testament, ye shal find, That when Christ was on Mount Thabor, in his Transfiguration,
And if you look into the Story of the New Testament, you shall find, That when christ was on Mount Mount tabor, in his Transfiguration,
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(23) sermon (DIV1)
818
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then the Angels are not said to attend upon him;
then the Angels Are not said to attend upon him;
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(23) sermon (DIV1)
818
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but when he was sweating in the Garden, then the Angels came and comforted, and ministred to him;
but when he was sweating in the Garden, then the Angels Come and comforted, and ministered to him;
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(23) sermon (DIV1)
818
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Why? Because this is Angelical work, to comfort, relieve, and support others in the time of distress.
Why? Because this is Angelical work, to Comfort, relieve, and support Others in the time of distress.
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(23) sermon (DIV1)
818
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Now, are you not trusted with this Work? How many poor, drooping, tempted, and deserted souls are there, whom you may go and administer to? And is this no Work at all?
Now, Are you not trusted with this Work? How many poor, drooping, tempted, and deserted Souls Are there, whom you may go and administer to? And is this no Work At all?
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(23) sermon (DIV1)
818
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But there is a Generation Work, a Work of special employment, which God doth trust others with; But there is a Generation Work, a Work of special employment, which God does trust Others with;
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(23) sermon (DIV1)
819
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as for me, I have none of this Work to do;
as for me, I have none of this Work to do;
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(23) sermon (DIV1)
819
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I am a poor, useless, and unserviceable person, one that God doth not use at all;
I am a poor, useless, and unserviceable person, one that God does not use At all;
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(23) sermon (DIV1)
819
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and therefore I am thus discouraged:
and Therefore I am thus discouraged:
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(23) sermon (DIV1)
819
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for is it not a very great mercy, to be used, and employed for God in the world? for is it not a very great mercy, to be used, and employed for God in the world?
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(23) sermon (DIV1)
819
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Yes, It is a very great mercy, and blessing (I confess) to be used in any Work, or Service for God.
Yes, It is a very great mercy, and blessing (I confess) to be used in any Work, or Service for God.
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(23) sermon (DIV1)
820
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This was Moses his Commendation, That he was the Servant of God; Moses, the Servant of the Lord, is dead.
This was Moses his Commendation, That he was the Servant of God; Moses, the Servant of the Lord, is dead.
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(23) sermon (DIV1)
820
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And in this Title, David gloried more, than that he was King of Israel, Psal. 18. A Psalm of David, the Servant of the Lord:
And in this Title, David gloried more, than that he was King of Israel, Psalm 18. A Psalm of David, the Servant of the Lord:
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(23) sermon (DIV1)
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He doth not say, A Psalm of David, the King of Israel. Thus Paul, Peter, James, and Jude, do Entitle their Epistles: Paul, a Servant of Christ;
He does not say, A Psalm of David, the King of Israel. Thus Paul, Peter, James, and U^de, do Entitle their Epistles: Paul, a Servant of christ;
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(23) sermon (DIV1)
820
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and Peter, a Servant of Christ; and James, a Servant of Christ; and Jude, a Servant of Christ.
and Peter, a Servant of christ; and James, a Servant of christ; and U^de, a Servant of christ.
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(23) sermon (DIV1)
820
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Yea, and Christ himself doth glory in this Title of Gods Servant: and the Father glories in Christ upon this account:
Yea, and christ himself does glory in this Title of God's Servant: and the Father Glories in christ upon this account:
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(23) sermon (DIV1)
820
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Behold my Se•vant, whom I have chosen. My Servant the Branch. Behold my Se•vant, whom I have chosen. My Servant the Branch.
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(23) sermon (DIV1)
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The more Serviceable a man is to God, the more he doth honor God; and the more he honors God, the more he honors himself.
The more Serviceable a man is to God, the more he does honour God; and the more he honours God, the more he honours himself.
dt av-dc j dt n1 vbz p-acp np1, dt av-dc pns31 vdz vvi np1; cc dt av-dc pns31 n2 np1, dt av-dc pns31 n2 px31.
(23) sermon (DIV1)
821
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Honor est in honorante. Those that stand before, and wait on Kings and Princes, honor themselves in honoring their Masters.Honour est in Honorante. Those that stand before, and wait on Kings and Princes, honour themselves in honouring their Masters.
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(23) sermon (DIV1)
821
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So, in honoring God, a man honors himself; yea, and thereby God doth put h•nor on him:
So, in honouring God, a man honours himself; yea, and thereby God does put h•nor on him:
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(23) sermon (DIV1)
821
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for what is honor? but Testimonium ▪ de alicujus excellentia, Testifying of anothers Excellency;
for what is honour? but Testimonium ▪ de alicujus Excellence, Testifying of another's Excellency;
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(23) sermon (DIV1)
821
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and the more I testifie of any Excellency in a man, the more I honor him.
and the more I testify of any Excellency in a man, the more I honour him.
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(23) sermon (DIV1)
821
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Now, when God doth betrust a man with his Work, he testifies of an excellency in him:
Now, when God does betrust a man with his Work, he Testifies of an excellency in him:
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(23) sermon (DIV1)
821
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The Lord hath counted me faithful, and put me into his Work, saith Paul: yea, the greatest greatness in this world, is to wait upon the great God:The Lord hath counted me faithful, and put me into his Work, Says Paul: yea, the greatest greatness in this world, is to wait upon the great God:
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(23) sermon (DIV1)
821
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Therefore, faith our Savior of John the Baptist, Am•ngst them that are born of women, there hath not risen a greater than he, Matth. 11.11.
Therefore, faith our Saviour of John the Baptist, Am•ngst them that Are born of women, there hath not risen a greater than he, Matthew 11.11.
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(23) sermon (DIV1)
821
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And if ye look into Gen. 1. ye shal find, That the Moon is c•lled one of the two great Lights, ver. 16. And God made two great Lights, the greater to rule the day,
And if you look into Gen. 1. you shall find, That the Moon is c•lled one of the two great Lights, ver. 16. And God made two great Lights, the greater to Rule the day,
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(23) sermon (DIV1)
821
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and the lesser to rule the night. and the lesser to Rule the night.
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821
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But though the Moon is said to be lesser than the Sun, yet it is said, to be one of the two grea• Lights:
But though the Moon is said to be lesser than the Sun, yet it is said, to be one of the two grea• Lights:
cc-acp cs dt n1 vbz vvn pc-acp vbi jc cs dt n1, av pn31 vbz vvn, pc-acp vbi crd pp-f dt crd n1 n2:
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821
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And why so? are there not other Stars greater than the Moon? Yes:
And why so? Are there not other Stars greater than the Moon? Yes:
cc q-crq av? vbr pc-acp xx j-jn n2 jc cs dt n1? uh:
(23) sermon (DIV1)
821
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but because the Moon is the most influential, and serviceable to the world, therefore it is said, to be greater than others.
but Because the Moon is the most influential, and serviceable to the world, Therefore it is said, to be greater than Others.
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821
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So that in •ods account, the more service we do in the world, the greater we are,
So that in •ods account, the more service we do in the world, the greater we Are,
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(23) sermon (DIV1)
821
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and the more honorable in Gods Eyes. Thereby also, we are kept from the dint of Temptations; idleness breeds Temptation:
and the more honourable in God's Eyes. Thereby also, we Are kept from the dint of Temptations; idleness breeds Temptation:
cc dt av-dc j p-acp npg1 n2. av av, pns12 vbr vvn p-acp dt n1 pp-f n2; n1 vvz n1:
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821
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Our Vacation is the Devils Term;
Our Vacation is the Devils Term;
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822
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when we are least at work for God, then is Satan most at work about us. when we Are least At work for God, then is Satan most At work about us.
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822
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By doing nothing, men learn to do evil: yea, Idleness is the burying of a living man.
By doing nothing, men Learn to do evil: yea, Idleness is the burying of a living man.
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822
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Great and good Employment, is the Mercy promised. That can hardly be a smal mercy, which the great God doth promise;
Great and good Employment, is the Mercy promised. That can hardly be a small mercy, which the great God does promise;
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promised Mercies, are the swee•est Mercies. Now th• Lord promiseth, Esay, 58.18. That if thou draw out thy soul to the hungry, &c. The Lord shall guide thee continually;
promised mercies, Are the swee•est mercies. Now th• Lord promises, Isaiah, 58.18. That if thou draw out thy soul to the hungry, etc. The Lord shall guide thee continually;
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823
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and they that shall be of thee, shal build the old wast places:
and they that shall be of thee, shall built the old waste places:
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and dignifie Caleb thus? Even because he was faithful in that Work, Service, and Employment which God did call him to.
and dignify Caleb thus? Even Because he was faithful in that Work, Service, and Employment which God did call him to.
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thou shalt raise up the Foundations of many Generations, and thou shalt be called the Repairer of the Breaches, the Restorer of Paths to dwell in. thou shalt raise up the Foundations of many Generations, and thou shalt be called the Repairer of the Breaches, the Restorer of Paths to dwell in.
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Here is Employment, and Betrustment promised.
Here is Employment, and Betrustment promised.
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The more useful, and serviceable a man is to God, the more apt and ready God wil be, to pardon his failings;
The more useful, and serviceable a man is to God, the more apt and ready God will be, to pardon his failings;
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not only the failings of his present employment, but of the other part of his life also.
not only the failings of his present employment, but of the other part of his life also.
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What a great failing was that in Rahab, to say, the Spyes were gone, when she had hid them in the top of her house:
What a great failing was that in Rahab, to say, the Spies were gone, when she had hid them in the top of her house:
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yet the Lord pardoned this failing to her;
yet the Lord pardoned this failing to her;
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Why? Because she beleeved, and was useful, and serviceable unto Gods great design in that her day.
Why? Because she believed, and was useful, and serviceable unto God's great Design in that her day.
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And if ye look into Numb. 〈 ◊ 〉 ye shall find, That though Aaron and Miriam, were both engaged in the same sin and evil, of envying and murmuring against Moses, yet the Lord spa•ed Aaron, when he strook Miriam with a Leprosie.
And if you look into Numb. 〈 ◊ 〉 you shall find, That though Aaron and Miriam, were both engaged in the same since and evil, of envying and murmuring against Moses, yet the Lord spa•ed Aaron, when he strook Miriam with a Leprosy.
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But why (saith Abulensis ) was not Aaron smitten with the Leprosie as well as Miriam? what,
But why (Says Abulensis) was not Aaron smitten with the Leprosy as well as Miriam? what,
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because he was not so deeply in the Transgression as she was? No; for verse 1. it's said, Then spake Aaron and Miriam;
Because he was not so deeply in the Transgression as she was? No; for verse 1. it's said, Then spoke Aaron and Miriam;
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not as if she were put on by him:
not as if she were put on by him:
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Or because that Aaron confessed his sin, as she did not? No, for so did Miriam also,
Or Because that Aaron confessed his since, as she did not? No, for so did Miriam also,
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for she was a good woman:
for she was a good woman:
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Or because that God owed Aaron a punishment till afterwards? No, for that appears not by the Text;
Or Because that God owed Aaron a punishment till afterwards? No, for that appears not by the Text;
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but he was the High-Priest, and if he had been smitten with Leprosie, it would have brought his Ministry under some contempt, the Work of the Lord would have ceased for a time also,
but he was the High-Priest, and if he had been smitten with Leprosy, it would have brought his Ministry under Some contempt, the Work of the Lord would have ceased for a time also,
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and though he failed in this thing, yet he was otherwise, a very useful and serviceable man;
and though he failed in this thing, yet he was otherwise, a very useful and serviceable man;
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and God would shew his aptness and readiness to pardon such, rather than others.
and God would show his aptness and readiness to pardon such, rather than Others.
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If a man be employed for God in any special Service and Work, the Lord will not only pardon his failings;
If a man be employed for God in any special Service and Work, the Lord will not only pardon his failings;
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but if he be faithful in his Work, God will bless him, and set a Character of Love and Favor upon him.
but if he be faithful in his Work, God will bless him, and Set a Character of Love and Favour upon him.
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What a Character of Love did the Lord set on Caleb and Joshua: Of all men in Scripture, it's said of Caleb, that he followed the Lord fully;
What a Character of Love did the Lord Set on Caleb and joshua: Of all men in Scripture, it's said of Caleb, that he followed the Lord Fully;
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and this Character God himself did set upon him, Numb. 15.24.
and this Character God himself did Set upon him, Numb. 15.24.
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But my Servant Caleb, because he had another spirit with him, and hath followed me fully, &c. But why did God own,But my Servant Caleb, Because he had Another Spirit with him, and hath followed me Fully, etc. But why did God own,
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Yea, The Serviceable man, is the only man who doth live, and speak when he is dead; I mean for God:
Yea, The Serviceable man, is the only man who does live, and speak when he is dead; I mean for God:
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Some are very active and serviceable for the Devil; whilst they live, they write and print wanton filthy Books;
some Are very active and serviceable for the devil; while they live, they write and print wanton filthy Books;
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and they speak while they are dead, but it is still for Satan.
and they speak while they Are dead, but it is still for Satan.
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Others are very active and serviceable for God, while they live, they write and print works of Faith, and Holiness;
Others Are very active and serviceable for God, while they live, they write and print works of Faith, and Holiness;
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and they also speak when they are dead: as it's said of Abel, Who being dead, yet speaketh;
and they also speak when they Are dead: as it's said of Abel, Who being dead, yet speaks;
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but how doth he speak now? The Apostle tels us, Heb. 11. by Faith, By which NONLATINALPHABET, It relates unto NONLATINALPHABET, Faith.
but how does he speak now? The Apostle tells us, Hebrew 11. by Faith, By which, It relates unto, Faith.
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Well, but what cast of Faith did he do? He offered a more excellent Sacrifice than his Elder Brother, which was the work and Service of his day:
Well, but what cast of Faith did he do? He offered a more excellent Sacrifice than his Elder Brother, which was the work and Service of his day:
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So that the Serviceable man, is the only man who doth speak when h• is dead.
So that the Serviceable man, is the only man who does speak when h• is dead.
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Surely therfore, it is a very great Priviledg, and Mercy, to be used, and employed for God in his Work and Service.
Surely Therefore, it is a very great Privilege, and Mercy, to be used, and employed for God in his Work and Service.
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Yet if God will not use me, why should I be discouraged, or complain? Is not God free? and may not he employ whom he pleaseth? Shall the poor Potsheard say unto him,
Yet if God will not use me, why should I be discouraged, or complain? Is not God free? and may not he employ whom he Pleases? Shall the poor Potsherd say unto him,
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why doest thou lay me by? What if God will cross hands, and lay his right hand on anothers head,
why dost thou lay me by? What if God will cross hands, and lay his right hand on another's head,
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and his left hand on mine? Shall I think to direct and order the hands of Gods Providence,
and his left hand on mine? Shall I think to Direct and order the hands of God's Providence,
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as Joseph would have altered Jacobs? I• not his Work his own? and may not he put it out unto whom he please? and if I complain thereof, is not this my pride? Proud men scorn their own employment, and envy at others.
as Joseph would have altered Jacobs? I• not his Work his own? and may not he put it out unto whom he please? and if I complain thereof, is not this my pride? Proud men scorn their own employment, and envy At Others.
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It's a mercy indeed to be employed for God;
It's a mercy indeed to be employed for God;
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yet if God will not trust me with his Service, as I desire, why should I be discouraged? Yet I may be Gods Servant. For, First:
yet if God will not trust me with his Service, as I desire, why should I be discouraged? Yet I may be God's Servant. For, First:
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The Service of God is two-fold: Somtimes it is taken for some special Employment, which a man is called forth unto:
The Service of God is twofold: Sometimes it is taken for Some special Employment, which a man is called forth unto:
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And somtimes it is taken for our ordinary Obedience unto Gods Commandements.
And sometimes it is taken for our ordinary obedience unto God's commandments.
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In the first sence, it is used often in Numb. 4. and frequently in the old Testament called, The Service of the Tabernacle of the Congregation.
In the First sense, it is used often in Numb. 4. and frequently in the old Testament called, The Service of the Tabernacle of the Congregation.
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So in the new Testament also, Rom. 15.31. That my Service may be accepted. In the second sence, it is used, Rom. 12.1. Which is your reasonable Service: So also, Revel. 2.19. I know thy work, Charity, and Service.
So in the new Testament also, Rom. 15.31. That my Service may be accepted. In the second sense, it is used, Rom. 12.1. Which is your reasonable Service: So also, Revel. 2.19. I know thy work, Charity, and Service.
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This latter Service, is the saving Service, that Service, whereby in special manner we are called Gods Servants:
This latter Service, is the Saving Service, that Service, whereby in special manner we Are called God's Servants:
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and in that respect we may be serviceable to God, though not in the former. Secondly:
and in that respect we may be serviceable to God, though not in the former. Secondly:
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As for the Service of special Employment, that is also various: Somtimes God doth cal a man to one kind of Service, somtimes to another.
As for the Service of special Employment, that is also various: Sometimes God does call a man to one kind of Service, sometimes to Another.
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He hath several waies of employment; he employed Moses one way, in giving out the Law;
He hath several ways of employment; he employed Moses one Way, in giving out the Law;
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and h• employed Ezra another way, in restoring of the Law: Both were employed, but their Employments were very different.
and h• employed Ezra Another Way, in restoring of the Law: Both were employed, but their Employments were very different.
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In 1 Sam. 30. we read, that when David fought against the Amalek•tes, to recover his Wives,
In 1 Sam. 30. we read, that when David fought against the Amalek•tes, to recover his Wives,
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and substance, some of his men stayed and tarri•d by the Stuff, to preserve that; and saith David, verse 24. As his part is, that goeth down to the Battel;
and substance, Some of his men stayed and tarri•d by the Stuff, to preserve that; and Says David, verse 24. As his part is, that Goes down to the Battle;
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so shall his part be, that tarryeth by the Stuff, they shall part alike. so shall his part be, that tarryeth by the Stuff, they shall part alike.
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Now it may be, you are one of those that stay by Christs Stuff, being employed in some lower and meaner Service;
Now it may be, you Are one of those that stay by Christ Stuff, being employed in Some lower and meaner Service;
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Christ hath a care of you;
christ hath a care of you;
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and though you stay at home, yet you, even you shall have part in the Spoyl,
and though you stay At home, yet you, even you shall have part in the Spoil,
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as well as those whose work and employment is more honorable. Thirdly:
as well as those whose work and employment is more honourable. Thirdly:
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Yea, though God do lay me by for the present, yet he may use me afterward:
Yea, though God do lay me by for the present, yet he may use me afterwards:
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God did make use of Joseph, but he first laid him by; God did make use of Moses, but he first laid him by;
God did make use of Joseph, but he First laid him by; God did make use of Moses, but he First laid him by;
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God did make use of David, but did he not first lay him by? And if Barnabas, the Companion of Paul, were the same person with Barsabas (as some do verily beleeve (though the Syriack Translation is plainly against it) because the Name of bo•h was Joses, or Joseph, as appears by comparing Acts, 1.23. with Acts, 4.36.
God did make use of David, but did he not First lay him by? And if Barnabas, the Companion of Paul, were the same person with Barsabbas (as Some do verily believe (though the Syriac translation is plainly against it) Because the Name of bo•h was Joses, or Joseph, as appears by comparing Acts, 1.23. with Acts, 4.36.
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And because this Joses, was not called Barnabas from the beginning, but named Barnabas by the Apostles, Acts, 4.46.) If, I say, Barnabas were the same with Barsabas, then it appears plainly, that God doth not alwaies lay a man by, to use him no more;
And Because this Joses, was not called Barnabas from the beginning, but nam Barnabas by the Apostles, Acts, 4.46.) If, I say, Barnabas were the same with Barsabbas, then it appears plainly, that God does not always lay a man by, to use him no more;
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for what abundance of service Barnabas did, the Book of the Acts doth declare;
for what abundance of service Barnabas did, the Book of the Acts does declare;
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yet he was first laid by in the choyce that was between him and Matthew, for the lot fell on Matthew; yet Barnabas is sent out afterwards by the Church, Acts, 11.22. and by God himself, Acts, 13.2. and much Service he did do for God:
yet he was First laid by in the choice that was between him and Matthew, for the lot fell on Matthew; yet Barnabas is sent out afterwards by the Church, Acts, 11.22. and by God himself, Acts, 13.2. and much Service he did do for God:
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So that though God do lay me by for the present, yet he may use me afterwards. Fourthly:
So that though God do lay me by for the present, yet he may use me afterwards. Fourthly:
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(23) sermon (DIV1)
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And if a man may be employed for God in some special Service, yet may go to Hell when all is done;
And if a man may be employed for God in Some special Service, yet may go to Hell when all is done;
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(23) sermon (DIV1)
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and a man may not be employed, and yet go to Heaven afterward:
and a man may not be employed, and yet go to Heaven afterwards:
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(23) sermon (DIV1)
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then why should you be discouraged, because you are not so employed? Now what think ye of those which ye read of in Matth. 7. they say at the last day, Lord, Lord, have we not prophesied in thy Name, cast out Devils in thy Name,
then why should you be discouraged, Because you Are not so employed? Now what think you of those which you read of in Matthew 7. they say At the last day, Lord, Lord, have we not prophesied in thy Name, cast out Devils in thy Name,
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(23) sermon (DIV1)
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and done many wonderful works in thy Name? Works, and great works, and many, and wonderful, they did, and all in the Name of Christ;and done many wondered works in thy Name? Works, and great works, and many, and wondered, they did, and all in the Name of christ;
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(23) sermon (DIV1)
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yet he wil say to them, Depart from me, for I never knew you; or I know you not.
yet he will say to them, Depart from me, for I never knew you; or I know you not.
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(23) sermon (DIV1)
830
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Yea, did not our Savior Christ say concerning Judas, I have chosen twelve, and one of you is a Devil? A Devil, yet an Apostle;
Yea, did not our Saviour christ say Concerning Judas, I have chosen twelve, and one of you is a devil? A devil, yet an Apostle;
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(23) sermon (DIV1)
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what greater Work, Service, or Employment, than the Work of an Apostle? yet possibly a man may be an Apostle in regard of Employment,
what greater Work, Service, or Employment, than the Work of an Apostle? yet possibly a man may be an Apostle in regard of Employment,
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(23) sermon (DIV1)
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and a very Devil in regard of Life.
and a very devil in regard of Life.
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(23) sermon (DIV1)
830
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On the other side, how many good and gracious men are there in the world, who were never used,
On the other side, how many good and gracious men Are there in the world, who were never used,
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(23) sermon (DIV1)
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or called forth unto any special Service, such as are now in Heaven, and shal be so unto al Eternity? What then,
or called forth unto any special Service, such as Are now in Heaven, and shall be so unto all Eternity? What then,
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(23) sermon (DIV1)
830
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though you be not employed, or used as others are; yet surely you have no just cause or reason to be discouraged in this respect. Fiftly:
though you be not employed, or used as Others Are; yet surely you have no just cause or reason to be discouraged in this respect. Fifty:
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(23) sermon (DIV1)
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And if it be the property of a good man to rejoyce in the Service of others;
And if it be the property of a good man to rejoice in the Service of Others;
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(23) sermon (DIV1)
831
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then why should you be discouraged, because others are employed, and you not? A Godly man doth mourn for anothers sin,
then why should you be discouraged, Because Others Are employed, and you not? A Godly man does mourn for another's since,
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(23) sermon (DIV1)
831
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as wel as for his own, because he mourns for sin as sin, and as a dishonor unto God:
as well as for his own, Because he mourns for since as since, and as a dishonour unto God:
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(23) sermon (DIV1)
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So he rejoyces in the Service of another, as wel as in his own, becau e he rejoyces in the work it self, and •ec•use God is honored.
So he rejoices in the Service of Another, as well as in his own, becau e he rejoices in the work it self, and •ec•use God is honoured.
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(23) sermon (DIV1)
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You would have Gods Cart to be driven through your Gate, Why? is it not because you may have some Toll thereby? Paul said, However, Christ is preached, and therefore I rejoyce;
You would have God's Cart to be driven through your Gate, Why? is it not Because you may have Some Toll thereby? Paul said, However, christ is preached, and Therefore I rejoice;
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(23) sermon (DIV1)
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and if Christs work be done, whose hands •oever the work comes through, why should you not rejoyce? And if it be, our Duty to rejoyce,
and if Christ work be done, whose hands •oever the work comes through, why should you not rejoice? And if it be, our Duty to rejoice,
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(23) sermon (DIV1)
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then surely you have no Scripture ground and reason for your Discouragement in this regard. But I am not discouraged, because I do want Employment, or Service;
then surely you have no Scripture ground and reason for your Discouragement in this regard. But I am not discouraged, Because I do want Employment, or Service;
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(23) sermon (DIV1)
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O! I want Abilities, I want Sufficiencies, I do want Endowments; therefore I am thus discouraged, and have I not cause and reason now? No:OH! I want Abilities, I want Sufficiencies, I do want Endowments; Therefore I am thus discouraged, and have I not cause and reason now? No:
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(23) sermon (DIV1)
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For Gods greatest Works, are not alwaies done by the greatest Parts, and most choyce Abilities.
For God's greatest Works, Are not always done by the greatest Parts, and most choice Abilities.
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(23) sermon (DIV1)
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G•deon did a great Work for God in his Generation, yet saith he, Judg. 6.15. O my Lord, wherewith shall I save Israel? behold my Family is poor in Manasseth, and I am least in my Fathers House: G•deon did a great Work for God in his Generation, yet Says he, Judges 6.15. Oh my Lord, wherewith shall I save Israel? behold my Family is poor in Manasseh, and I am least in my Father's House:
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(23) sermon (DIV1)
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As if he should say, if this great work be done, it must be done by some strong and potent Family, or P•rson;
As if he should say, if this great work be done, it must be done by Some strong and potent Family, or P•rson;
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(23) sermon (DIV1)
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but as for me, I am the least in my Fathers House, and my Fathers House is the least in Manasseh; yet saith the Lord to him, I will be with thee,
but as for me, I am the least in my Father's House, and my Father's House is the least in Manasses; yet Says the Lord to him, I will be with thee,
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(23) sermon (DIV1)
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and thou shalt smite Midian as one man. I have read in Scripture, that the People have been too many,and thou shalt smite Midian as one man. I have read in Scripture, that the People have been too many,
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(23) sermon (DIV1)
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and the means too strong for God to work by;
and the means too strong for God to work by;
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(23) sermon (DIV1)
833
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but I never read that it was too smal, or weak for God to work by:
but I never read that it was too small, or weak for God to work by:
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(23) sermon (DIV1)
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God saith, Who hath despised the day of smal things? And if he wil not have us to despise the day of his smal things,
God Says, Who hath despised the day of small things? And if he will not have us to despise the day of his small things,
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(23) sermon (DIV1)
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surely he wil not despise the day of our smal things.
surely he will not despise the day of our small things.
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(23) sermon (DIV1)
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Did not the weakness of the Apostles, overcome the strength of al the world? Who doth not see what weighty Buildings God hath somtimes laid upon our Laths? He is able to make as great a hole with his Needle, as with our Bodkin.
Did not the weakness of the Apostles, overcome the strength of all the world? Who does not see what weighty Buildings God hath sometimes laid upon our Laths? He is able to make as great a hold with his Needle, as with our Bodkin.
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(23) sermon (DIV1)
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Our best Abilities for Gods Work, are from the breathings of the Spirit of God.
Our best Abilities for God's Work, Are from the breathings of the Spirit of God.
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(23) sermon (DIV1)
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Water is weak in it self, but when the Wind blows upon it, how strong is it.
Water is weak in it self, but when the Wind blows upon it, how strong is it.
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(23) sermon (DIV1)
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So, if the Spirit of God breath upon us, we are strong, though in our selves as weak as water:
So, if the Spirit of God breath upon us, we Are strong, though in our selves as weak as water:
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(23) sermon (DIV1)
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Not by might, nor by strength, but by the Spirit of the Lord, saith Zachariah. And if ye look upon that great Service of the re-building of the Temple,Not by might, nor by strength, but by the Spirit of the Lord, Says Zachariah. And if you look upon that great Service of the rebuilding of the Temple,
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(23) sermon (DIV1)
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when they came out of Babylon, ye shal find, That so long as they went forth in the strength of outward Powers, the Command of Cyrus, and the like, they were much hindred,
when they Come out of Babylon, you shall find, That so long as they went forth in the strength of outward Powers, the Command of Cyrus, and the like, they were much hindered,
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(23) sermon (DIV1)
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and the Enemies then caused the Work of the Lord to cease;
and the Enemies then caused the Work of the Lord to cease;
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(23) sermon (DIV1)
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but when the Lord stirred up the Spirit of Haggai, Zechariah, Zerubbabel, and others to build,
but when the Lord stirred up the Spirit of Chaggai, Zechariah, Zerubbabel, and Others to built,
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(23) sermon (DIV1)
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then they went on, and prospered; Why? Because they went forth in the strength of the Spirit of the Lord;
then they went on, and prospered; Why? Because they went forth in the strength of the Spirit of the Lord;
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(23) sermon (DIV1)
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Thus long have I grown in the Orchard of Christ, and have born some Fruit, though not much, yet some;
Thus long have I grown in the Orchard of christ, and have born Some Fruit, though not much, yet Some;
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(23) sermon (DIV1)
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not in the strength of mans Command, or of their own Abilities. Though the Work of the Lord, be carried on, not by Might, nor by Strength, but by the Spirit;
not in the strength of men Command, or of their own Abilities. Though the Work of the Lord, be carried on, not by Might, nor by Strength, but by the Spirit;
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(23) sermon (DIV1)
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yet this Spirit doth not alwaies breath and work alike:
yet this Spirit does not always breath and work alike:
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(23) sermon (DIV1)
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Christ sent out his Disciples for to preach, to cast out Devils, and by the Spirit of the Lord, they did preach, and cast out the Devils;
christ sent out his Disciples for to preach, to cast out Devils, and by the Spirit of the Lord, they did preach, and cast out the Devils;
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(23) sermon (DIV1)
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yet they had not then received so great a measure of t•e Spirit as afterwards, when he breathed on them, saying, Receive ye the Holy Ghost;
yet they had not then received so great a measure of t•e Spirit as afterwards, when he breathed on them, saying, Receive you the Holy Ghost;
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(23) sermon (DIV1)
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yea, and though he did thus breath upon them when he left them, yet they did not then receive in so great a measure of the Spirit, as afterwards;
yea, and though he did thus breath upon them when he left them, yet they did not then receive in so great a measure of the Spirit, as afterwards;
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(23) sermon (DIV1)
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for they were still to wait for the Promise, that is, the Spirit, Acts, 1. so that though God wil carry on his own Work by his own Strength,
for they were still to wait for the Promise, that is, the Spirit, Acts, 1. so that though God will carry on his own Work by his own Strength,
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(23) sermon (DIV1)
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and by his own Spirit, yet the assistance thereof, is not alwaies alike; somtimes it is more, and somtimes it is less;
and by his own Spirit, yet the assistance thereof, is not always alike; sometimes it is more, and sometimes it is less;
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(23) sermon (DIV1)
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even where it fals in truth and power.
even where it falls in truth and power.
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(23) sermon (DIV1)
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But though the Spirit doth not alwaies work alike, yet if God cal you to any Work or Service, you shal have so much assistance as is needful for you;
But though the Spirit does not always work alike, yet if God call you to any Work or Service, you shall have so much assistance as is needful for you;
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(23) sermon (DIV1)
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only you must know, that Dabitur in hora, it shall be given in that hour, it shal not ••e cold and stale by you;
only you must know, that Dabitur in hora, it shall be given in that hour, it shall not ••e cold and stale by you;
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(23) sermon (DIV1)
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but when you come to use it, then it shal be given out unto you, more or less, but sufficient.
but when you come to use it, then it shall be given out unto you, more or less, but sufficient.
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(23) sermon (DIV1)
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Before Moses came to his work, he complained of want of Abilities, his stammering Tongue,
Before Moses Come to his work, he complained of want of Abilities, his stammering Tongue,
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(23) sermon (DIV1)
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and want of El•quence, &c. but when he was warm at his work, and was engaged in it,
and want of El•quence, etc. but when he was warm At his work, and was engaged in it,
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(23) sermon (DIV1)
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then we read of no such Complaints: Gods Call, is our Wal and Strength.
then we read of no such Complaints: God's Call, is our Wall and Strength.
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(23) sermon (DIV1)
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Go in this thy might, saith God to Gideon; and what Might was that? the verse tels you, it was the might of his Call;Go in this thy might, Says God to gideon; and what Might was that? the verse tells you, it was the might of his Call;
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(23) sermon (DIV1)
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for saies the Lord in the next words, Have not I sent thee? Judges, 6.14. Our Might then, is in Gods Call, not in our own Abilities;
for Says the Lord in the next words, Have not I sent thee? Judges, 6.14. Our Might then, is in God's Call, not in our own Abilities;
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(23) sermon (DIV1)
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and a little warm assistance, is better than much cold and stale ability.
and a little warm assistance, is better than much cold and stale ability.
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(23) sermon (DIV1)
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But I fear the Lord hath not called me to this Work, but that I am an Intruder into the Work of the Lord, because I do want Abilities. Nay:But I Fear the Lord hath not called me to this Work, but that I am an Intruder into the Work of the Lord, Because I do want Abilities. Nay:
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(23) sermon (DIV1)
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But if the Lord do somtimes cal a man first, and doth furnish him with Abilities afterward,
But if the Lord do sometimes call a man First, and does furnish him with Abilities afterwards,
cc-acp cs dt n1 vdb av vvi dt n1 ord, cc vdz vvi pno31 p-acp n2 av,
(23) sermon (DIV1)
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then you have no reason to make such Conclusions.
then you have no reason to make such Conclusions.
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(23) sermon (DIV1)
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Now ye know how it was with Saul; God did first call him, and then he gave him another Spirit;
Now you know how it was with Saul; God did First call him, and then he gave him Another Spirit;
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(23) sermon (DIV1)
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So the Apostles were first called to their Office, and then Christ did furnish them with Abilities, Who hath made us able,
So the Apostles were First called to their Office, and then christ did furnish them with Abilities, Who hath made us able,
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or meet Ministers, not of the Letter, &c. When were they made meet, or able? what! before they were called! No, but afterwards.or meet Ministers, not of the letter, etc. When were they made meet, or able? what! before they were called! No, but afterwards.
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Gods Call is not like to mans, mans Call doth alwaies presuppose abilities, Gods Call doth somtimes bring them.
God's Call is not like to men, men Call does always presuppose abilities, God's Call does sometimes bring them.
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And if Gods Porters, whom he hath set to keep the door of Opportunity, do judg you able,
And if God's Porters, whom he hath Set to keep the door of Opportunity, do judge you able,
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then are you to rest in their Judgment;
then Are you to rest in their Judgement;
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A large, and effectual door is opened, saies Paul. God hath a door, wh•ch when he calls a man to work, he doth then open to him:A large, and effectual door is opened, Says Paul. God hath a door, wh•ch when he calls a man to work, he does then open to him:
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this Door is kept by certain Porters, whom God hath appointed to keep the same,
this Door is kept by certain Porters, whom God hath appointed to keep the same,
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and if they judg, that you have abilities, then are you to rest, and acquiesce therein;
and if they judge, that you have abilities, then Are you to rest, and acquiesce therein;
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for though I am to judg of mine own Grace, and not another; yet others are to judg of my Gifts and Abilities, and not my self.
for though I am to judge of mine own Grace, and not Another; yet Others Are to judge of my Gifts and Abilities, and not my self.
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Some wil judg o• their own Gifts, and of others Graces;
some will judge o• their own Gifts, and of Others Graces;
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this is evil, but in reference to work, and external Service, others are to judg of mine Abilities, and not my self;
this is evil, but in Referente to work, and external Service, Others Are to judge of mine Abilities, and not my self;
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as I am to judg of mine internal Grace, and not another. Accordingly, Luther counselled Spalatinus, who having many sad thoughts of leaving his Ministry:
as I am to judge of mine internal Grace, and not Another. Accordingly, Luther counseled Spalatin, who having many sad thoughts of leaving his Ministry:
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This is, saith Luther to him, a Diabolical Temptation, and you know not now, why you are afflicted with it;
This is, Says Luther to him, a Diabolical Temptation, and you know not now, why you Are afflicted with it;
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we which are Spectators, know it better, therefore you ought rather to trust us, than your self, who in the Lord,
we which Are Spectators, know it better, Therefore you ought rather to trust us, than your self, who in the Lord,
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before the Lord, yea, the Lord by us, doth exhort you to go on in your Work,
before the Lord, yea, the Lord by us, does exhort you to go on in your Work,
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unto which he hath called you.
unto which he hath called you.
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So say I now to you, you doubt of your Call, because you do want abilities;
So say I now to you, you doubt of your Call, Because you do want abilities;
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but do those Porters judg you able, who are set to judg? then are you in this case, rather to rest in their Judgment, than in your own.
but do those Porters judge you able, who Are Set to judge? then Are you in this case, rather to rest in their Judgement, than in your own.
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Now Gods Porters have judged you meet for his Work, and have opened the door of Opportunity to you;
Now God's Porters have judged you meet for his Work, and have opened the door of Opportunity to you;
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and therefore you have no reason to be thus discouraged in this respect;
and Therefore you have no reason to be thus discouraged in this respect;
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only remember this, That the weaker your Legs are, the faster you must hold on the hand of free Grace.
only Remember this, That the Weaker your Legs Are, the faster you must hold on the hand of free Grace.
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O! but I fear that I am not called to this Work, but that I am an Intruder, OH! but I Fear that I am not called to this Work, but that I am an Intruder,
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because I meet with so many difficulties in my way. Because I meet with so many difficulties in my Way.
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but hath some stone upon it? Nulla Virtus sine lapide; there is no vertue, but hath some stone or other that is rouled upon it:
but hath Some stone upon it? Nulla Virtus sine Lapide; there is no virtue, but hath Some stone or other that is rolled upon it:
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As Christ himself had a stone rouled on him, so every Work of Christ, and Truth of Christ,
As christ himself had a stone rolled on him, so every Work of christ, and Truth of christ,
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and way of Christ, hath one stone or other that is rouled upon it.
and Way of christ, hath one stone or other that is rolled upon it.
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Yet ye must know, that there is a Pearl lying under that Stone, and the heavier the stone is, the more precious is the Pearl;
Yet you must know, that there is a Pearl lying under that Stone, and the Heavier the stone is, the more precious is the Pearl;
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the harder the Nut, and Shell is to crack, the sweeter is the Kernel;
the harder the Nut, and Shell is to Crac, the Sweeten is the Kernel;
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and in due time Christ wil send his Angel to roul away the stone from your Work, and in due time christ will send his Angel to roll away the stone from your Work,
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and his Service, and that before you are aware:
and his Service, and that before you Are aware:
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When the Women said (as being at a stand, and not knowing what to do) Who shall roul away the stone? Then did the Angel come,
When the Women said (as being At a stand, and not knowing what to do) Who shall roll away the stone? Then did the Angel come,
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and rouled it away for them, before they were aware of it. Peter had the Brazen Gates opened for him, when he came to them;
and rolled it away for them, before they were aware of it. Peter had the Brazen Gates opened for him, when he Come to them;
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they did not stand open before, but when he came at them, then did they open to him:
they did not stand open before, but when he Come At them, then did they open to him:
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And if you go on in your way, and work which God doth lead you to, the Brazen Gates which are now shut against you, shal then open to you;
And if you go on in your Way, and work which God does led you to, the Brazen Gates which Are now shut against you, shall then open to you;
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if, I say, you go on in your work in way of Faith, as following the Conduct of the Lord.
if, I say, you go on in your work in Way of Faith, as following the Conduct of the Lord.
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And if Gods cleerest Call to a work, have alwaies been followed with the greatest difficulties,
And if God's Clearest Call to a work, have always been followed with the greatest difficulties,
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then have you no reason to question your Call in regard of Difficulties.
then have you no reason to question your Call in regard of Difficulties.
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Now I pray tel me, when Moses went to bring the Children of Israel out of Egypt, had not he a cleer Call for that? yet what abundance of difficulties did he meet with in his way to •t? And when the Jews came out of Babylon, did they not meet with many Difficulties? Some at their coming out? some in their way? some at the building of the Temple? yet had they not a Call,
Now I pray tell me, when Moses went to bring the Children of Israel out of Egypt, had not he a clear Call for that? yet what abundance of difficulties did he meet with in his Way to •t? And when the jews Come out of Babylon, did they not meet with many Difficulties? some At their coming out? Some in their Way? Some At the building of the Temple? yet had they not a Call,
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and a cleer Call thereunto? Without al doubt they had Surely then, you m•y have a Call,
and a clear Call thereunto? Without all doubt they had Surely then, you m•y have a Call,
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and a cleer Call to your Work and Service, yet you may meet with many difficul•ies in your way,
and a clear Call to your Work and Service, yet you may meet with many difficul•ies in your Way,
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and therefore have no reason to be discouraged in this respect. But I am not troubled, afflicted, or discouraged in regard of my Call;
and Therefore have no reason to be discouraged in this respect. But I am not troubled, afflicted, or discouraged in regard of my Call;
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for I am perswaded that God hath called me to his work and Service:
for I am persuaded that God hath called me to his work and Service:
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But I am most unserviceable, I do not do that work and Service which I am called unto; I lie like a dry log,
But I am most unserviceable, I do not do that work and Service which I am called unto; I lie like a dry log,
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or chip, in the family and place where I live: O! I am most unserviceable, and therefore I am thus discouraged. That's ill indeed;or chip, in the family and place where I live: OH! I am most unserviceable, and Therefore I am thus discouraged. That's ill indeed;
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for every good, and gracious man, is a serviceable man, more or less, he is serviceable in his Place and Condition: Onesimus before converted, was unprofitable;
for every good, and gracious man, is a serviceable man, more or less, he is serviceable in his Place and Condition: Onesimus before converted, was unprofitable;
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but being converted, now profitable, saies the Apostle. A good man in Scripture, is compared to those things that are most profitable:
but being converted, now profitable, Says the Apostle. A good man in Scripture, is compared to those things that Are most profitable:
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Is the wicked compared to the green Bay-tree, which doth bring forth no Fruit? the g•dly is compared to the Olive Tree, which is all profitable, the Fruit profitable, the Leaves, Bark, and the Tree profitable:
Is the wicked compared to the green Bay tree, which does bring forth no Fruit? the g•dly is compared to the Olive Tree, which is all profitable, the Fruit profitable, the Leaves, Bark, and the Tree profitable:
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Is a wicked man compared to the Goat? a good man is compared to the Sheep,
Is a wicked man compared to the Goat? a good man is compared to the Sheep,
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and what is in a Sheep not profitable? its Flesh is profitable, its Wool profitable, its Skin is profitable,
and what is in a Sheep not profitable? its Flesh is profitable, its Wool profitable, its Skin is profitable,
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yea, its very dung is profitable: and such a Sheep was Paul, nothing in Paul not profitable and serviceable:
yea, its very dung is profitable: and such a Sheep was Paul, nothing in Paul not profitable and serviceable:
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will ye instance in his Jewish and Natural Priviledges? he makes use of them, Phil. 3. to advance the righteousness and knowledg of Christ,
will you instance in his Jewish and Natural Privileges? he makes use of them, Philip 3. to advance the righteousness and knowledge of christ,
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yea, All these (saies he) I count as dung and dross in regard of Christ.
yea, All these (Says he) I count as dung and dross in regard of christ.
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Wil ye instance in his Conversion to Christ? he doth make use of that to convert others,
Will you instance in his Conversion to christ? he does make use of that to convert Others,
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and to establish others, by frequent telling the story of it to others.
and to establish Others, by frequent telling the story of it to Others.
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Wil ye instance in his Parts, Gifts, and Learning? he makes use of his Hebrew somtimes, somtimes of his knowledg in the Heathen Poets, somtimes of his knowledg in the Roman Customs.
Wil you instance in his Parts, Gifts, and Learning? he makes use of his Hebrew sometimes, sometimes of his knowledge in the Heathen Poets, sometimes of his knowledge in the Roman Customs.
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Wil ye instance in his friendship, acquaintance, and interest in men? th•t he makes use of wi•h Philemon, from Christ, in the case of Onesimus. Will ye instance in his Afflictions? he doth make use of them to perswade his People to their Duty;
Wil you instance in his friendship, acquaintance, and Interest in men? th•t he makes use of wi•h Philemon, from christ, in the case of Onesimus. Will you instance in his Afflictions? he does make use of them to persuade his People to their Duty;
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I Paul, a Prisoner of Christ, do beseech you, &c. Will ye instance in his Temptations? he doth make use of them,
I Paul, a Prisoner of christ, do beseech you, etc. Will you instance in his Temptations? he does make use of them,
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and tels the Corinths, how he was buffered by Satan.
and tells the Corinths, how he was buffered by Satan.
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Wil ye instance in his Sins? he doth improve them also for the Advancement of Gods Grace, I was a Blasphemer, &c. saith he, but I obtained mercy. Thus ye see there was nothing in Paul not profitable, he was all over serviceable, and profitable;
Wil you instance in his Sins? he does improve them also for the Advancement of God's Grace, I was a Blasphemer, etc. Says he, but I obtained mercy. Thus you see there was nothing in Paul not profitable, he was all over serviceable, and profitable;
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and if ye be one of these Sheep, you will be serviceable and profitable in your Place and Condition, more or less.
and if you be one of these Sheep, you will be serviceable and profitable in your Place and Condition, more or less.
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I remember the Speech of a Martyr when he came to die, and to be burnt for Christ, O! said he,
I Remember the Speech of a Martyr when he Come to die, and to be burned for christ, OH! said he,
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and now that I grow old, and dry, and can bear Fruit no longer, shal I be taken and thrown into the Chimney to make a fire for the warming of others:
and now that I grow old, and dry, and can bear Fruit no longer, shall I be taken and thrown into the Chimney to make a fire for the warming of Others:
cc av cst pns11 vvb j, cc j, cc vmb vvi n1 av-dx av-jc, vmb pns11 vbi vvn cc vvn p-acp dt n1 pc-acp vvi dt n1 p-acp dt n-vvg pp-f n2-jn:
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what a great mercy and blessing is this? Ye know what Solomon saith, Whatever thou findest in thine hand to do, do it with all thy might:
what a great mercy and blessing is this? You know what Solomon Says, Whatever thou Findest in thine hand to do, do it with all thy might:
r-crq dt j n1 cc n1 vbz d? pn22 vvb r-crq np1 vvz, r-crq pns21 vv2 p-acp po21 n1 pc-acp vdi, vdb pn31 p-acp d po21 n1:
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and what Jeremiah sai•h, Cursed is he that doth the Work of the Lord negligently. Art thou therefore, unprofitable, unserviceable? then have you cause to be humbled.
and what Jeremiah sai•h, Cursed is he that does the Work of the Lord negligently. Art thou Therefore, unprofitable, unserviceable? then have you cause to be humbled.
cc r-crq np1 n1, vvn vbz pns31 cst vdz dt n1 pp-f dt n1 av-j. vb2r pns21 av, j, j? av vhb pn22 n1 pc-acp vbi vvn.
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Yet even in this respect, you are not to be cast down, or discouraged.
Yet even in this respect, you Are not to be cast down, or discouraged.
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For, Either you are unserviceable, because you want abil•••es, or because ye want wil, and heart thereunto:
For, Either you Are unserviceable, Because you want abil•••es, or Because you want will, and heart thereunto:
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7166
If you say yo•• •t Abilities, I have spoken to that already:
If you say yo•• •t Abilities, I have spoken to that already:
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If you say you are unwilling, and do want heart thereunto, then why do you thus complain? He that complains of his own unserviceableness, is no• unwilling to serve the Lord:
If you say you Are unwilling, and do want heart thereunto, then why do you thus complain? He that complains of his own unserviceableness, is no• unwilling to serve the Lord:
cs pn22 vvb pn22 vbr j, cc vdb vvi n1 av, av q-crq vdb pn22 av vvi? pns31 cst vvz pp-f po31 d n1, vbz n1 j pc-acp vvi dt n1:
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But you complain, and say, O! I am most unserviceable, therefore you are willing, and have an heart to serve;
But you complain, and say, OH! I am most unserviceable, Therefore you Are willing, and have an heart to serve;
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and if you can speak in truth with Samuel, and say, Speak Lord, for thy Servant is ready to obey, then you are not unwilling to serve the Lord.
and if you can speak in truth with Samuel, and say, Speak Lord, for thy Servant is ready to obey, then you Are not unwilling to serve the Lord.
cc cs pn22 vmb vvi p-acp n1 p-acp np1, cc vvz, vvb n1, p-acp po21 n1 vbz j pc-acp vvi, av pn22 vbr xx j pc-acp vvi dt n1.
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Now cannot you say thus in truth? Yes, through Grace, I am able to say, Speak Lord,
Now cannot you say thus in truth? Yes, through Grace, I am able to say, Speak Lord,
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for thy Servant is ready to obey.
for thy Servant is ready to obey.
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Surely then you are not unwilling, this your unserviceableness doth not arise only from your unwillingnes, and want of heart;
Surely then you Are not unwilling, this your unserviceableness does not arise only from your unwillingness, and want of heart;
np1 av pn22 vbr xx j, d po22 n1 vdz xx vvi av-j p-acp po22 n1, cc n1 pp-f n1;
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and therefore you have no just reason to be discouraged in this respect. But this is not the matter which doth pinch with me;
and Therefore you have no just reason to be discouraged in this respect. But this is not the matter which does pinch with me;
cc av pn22 vhb dx j n1 pc-acp vbi vvn p-acp d n1. p-acp d vbz xx dt n1 r-crq vdz vvi p-acp pno11;
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for according to my poor Abilities, I have labored, and have been truly willing to serve the Lord in my Generation;
for according to my poor Abilities, I have laboured, and have been truly willing to serve the Lord in my Generation;
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but I labor, work, and take pains, and all in vain; I labor, and have no success in my labor; but I labour, work, and take pains, and all in vain; I labour, and have no success in my labour;
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(23) sermon (DIV1)
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7176
I work, and have no success in work; I serve, and have no success in my Service;
I work, and have no success in work; I serve, and have no success in my Service;
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and therefore I am thus discouraged, have I not cause and reason now? No:and Therefore I am thus discouraged, have I not cause and reason now? No:
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For possibly you may be mistaken in the matter of success, you may have good and great success, and not know thereof.
For possibly you may be mistaken in the matter of success, you may have good and great success, and not know thereof.
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(23) sermon (DIV1)
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7179
There is a time when the Seed doth lie dead under the clods; and saith our Savior, Ʋnless the Seed dies, it abides alone.
There is a time when the Seed does lie dead under the clods; and Says our Saviour, Ʋnless the Seed die, it abides alone.
pc-acp vbz dt n1 c-crq dt n1 vdz vvi j p-acp dt n2; cc vvz po12 n1, j dt n1 vvz, pn31 vvz av-j.
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7180
Should the Husband-man complain in this time, that he hath no success in his sowing? If the Devil do oppose by the World without,
Should the Husbandman complain in this time, that he hath no success in his sowing? If the devil do oppose by the World without,
vmd dt n1 vvb p-acp d n1, cst pns31 vhz dx n1 p-acp po31 vvg? cs dt n1 vdb vvi p-acp dt n1 p-acp,
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and assault you with Temptations within, it argues that there is good success, though you know it not.
and assault you with Temptations within, it argues that there is good success, though you know it not.
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Now, don't the World oppose you? and don't the Devil assault you with Temptations, discouraging you for want of success? Yes that he doth;
Now, don't the World oppose you? and don't the devil assault you with Temptations, discouraging you for want of success? Yes that he does;
av, vdbx dt n1 vvb pn22? cc vdbx dt n1 vvi pn22 p-acp n2, vvg pn22 p-acp n1 pp-f n1? uh cst pns31 vdz;
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7183
then there is some good success, though for the present it be hidden from your Eyes.
then there is Some good success, though for the present it be hidden from your Eyes.
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(23) sermon (DIV1)
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7184
This is a certain sign, said Luther to Spalatinus, That your Work is neither ungrateful to God,
This is a certain Signen, said Luther to Spalatin, That your Work is neither ungrateful to God,
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(23) sermon (DIV1)
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nor unprofitable to the Church, in that you are troubled with these Temptations;
nor unprofitable to the Church, in that you Are troubled with these Temptations;
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(23) sermon (DIV1)
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for if it were unpleasing to God, you would rather long after it, as they do that run before they be sent.
for if it were unpleasing to God, you would rather long After it, as they do that run before they be sent.
c-acp cs pn31 vbdr j p-acp np1, pn22 vmd av-c vvi p-acp pn31, c-acp pns32 vdb d vvi c-acp pns32 vbb vvn.
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7187
Whereas Satan, when he finds such as are truly sent by God, and pleasing to him, he makes them a weary of their work, by these, and the like Temptations.
Whereas Satan, when he finds such as Are truly sent by God, and pleasing to him, he makes them a weary of their work, by these, and the like Temptations.
cs np1, c-crq pns31 vvz d c-acp vbr av-j vvn p-acp np1, cc vvg p-acp pno31, pns31 vvz pno32 dt j pp-f po32 n1, p-acp d, cc dt j n2.
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7188
And if Gods own dearest Children have somtimes labored, or toyled al their night, or day,
And if God's own dearest Children have sometimes laboured, or toiled all their night, or day,
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(23) sermon (DIV1)
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and have caught nothing, then no new thing doth befal you, in case you want success.
and have caught nothing, then no new thing does befall you, in case you want success.
cc vhb vvn pix, av dx j n1 vdz vvi pn22, p-acp n1 pn22 vvb n1.
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7190
Now ye know, and have read how it was with Noah, an hundred and twenty yeers he preached to the old World,
Now you know, and have read how it was with Noah, an hundred and twenty Years he preached to the old World,
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and not one soul was saved, but his ow•• •ily, eight persons in the Ark. Did not Jeremiah also toyl in his day and night? and what did he catch? Read what he saies, Jer. 6.29. The Bellows are burnt, the Lead is consumed of the fire the Founder melteth in vain;
and not one soul was saved, but his ow•• •ily, eight Persons in the Ark Did not Jeremiah also toil in his day and night? and what did he catch? Read what he Says, Jer. 6.29. The Bellows Are burned, the Led is consumed of the fire the Founder melts in vain;
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for the wicked are not plucked away ▪ Reprobate Silver shall men call them. for the wicked Are not plucked away ▪ Reprobate Silver shall men call them.
p-acp dt j vbr xx vvn av ▪ j-jn n1 vmb n2 vvi pno32.
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Yea, doth not Christ himself say, Esai. 49. I have labored in vain, I have spent my strength for naught? And do you think to fare better in this case than Noah, Jeremiah, Christ himself? I confess the want of success in our work, is a great Temptation,
Yea, does not christ himself say, Isaiah. 49. I have laboured in vain, I have spent my strength for nought? And do you think to fare better in this case than Noah, Jeremiah, christ himself? I confess the want of success in our work, is a great Temptation,
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even one of the greatest Temptations;
even one of the greatest Temptations;
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yet if God will have me lay out my strength in vain, why should I be discouraged? The good Physitian doth not lose his Fee,
yet if God will have me lay out my strength in vain, why should I be discouraged? The good physician does not loose his Fee,
av cs np1 vmb vhi pno11 vvi av po11 n1 p-acp j, q-crq vmd pns11 vbi vvn? dt j n1 vdz xx vvi po31 n1,
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though the Patient die, nor shal you lose your Reward ▪ though ye have no success.
though the Patient die, nor shall you loose your Reward ▪ though you have no success.
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Yet this is not the thing which doth trouble me; Yet this is not the thing which does trouble me;
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for I acknowledg that I have been entrusted with many Services, and God hath called me to them; for I acknowledge that I have been Entrusted with many Services, and God hath called me to them;
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I have been willing thereunto, and have had some good success, but when I look into the Scripture, I find that some have been employed in way of Judgment, as Nebuchadnezzar;
I have been willing thereunto, and have had Some good success, but when I look into the Scripture, I find that Some have been employed in Way of Judgement, as Nebuchadnezzar;
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for saies he, and the rest, Now hath God also to the Gentiles, granted Repentance unto Life.
for Says he, and the rest, Now hath God also to the Gentiles, granted Repentance unto Life.
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others in way of Mercy, as Nehemiah, &c. Some again have been employed in way of mercy to others, Others in Way of Mercy, as Nehemiah, etc. some again have been employed in Way of mercy to Others,
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as Cyrus, and Judas, but not in Love and Mercy to themselves:
as Cyrus, and Judas, but not in Love and Mercy to themselves:
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Others have been employed in way of Mercy to themselves, and others too, as Paul, and Peter, &c. Now I fear, that either I have been employed in away of Judgment,
Others have been employed in Way of Mercy to themselves, and Others too, as Paul, and Peter, etc. Now I Fear, that either I have been employed in away of Judgement,
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or that I have not been employed in a way of Love and Mercy to my self, but for others;
or that I have not been employed in a Way of Love and Mercy to my self, but for Others;
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and therefore I am thus discouraged and cast down, have I not just cause and reason now? No:and Therefore I am thus discouraged and cast down, have I not just cause and reason now? No:
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For if God have employed you, and trusted you in his Service, in a way of Love and mercy to your self,
For if God have employed you, and trusted you in his Service, in a Way of Love and mercy to your self,
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as wel as to others, then you have no reason to be discouraged in this respect.
as well as to Others, then you have no reason to be discouraged in this respect.
c-acp av c-acp p-acp n2-jn, cs pn22 vhb dx n1 pc-acp vbi vvn p-acp d n1.
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7207
Now, when doth God employ a man in a way of Love and Mercy to himself,
Now, when does God employ a man in a Way of Love and Mercy to himself,
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as wel as for others good? When a mans heart is thereby drawn out with Love to God:
as well as for Others good? When a men heart is thereby drawn out with Love to God:
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That which ends in Love, comes from Love; that which ends in your Love to God, came from Gods Love to you. So in outward Blessings;
That which ends in Love, comes from Love; that which ends in your Love to God, Come from God's Love to you. So in outward Blessings;
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if they end in your Love to God, then they came from Gods Love to you;
if they end in your Love to God, then they Come from God's Love to you;
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So in the matter of Afflictions, if I do love God the more by them, then did they come from Gods Love to me.
So in the matter of Afflictions, if I do love God the more by them, then did they come from God's Love to me.
av p-acp dt n1 pp-f n2, cs pns11 vdb vvi np1 dt av-dc p-acp pno32, av vdd pns32 vvi p-acp npg1 n1 p-acp pno11.
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So also in the matter of Employments;
So also in the matter of Employments;
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if you do love God by them, and they do end in your love to God,
if you do love God by them, and they do end in your love to God,
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(23) sermon (DIV1)
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then they came from Gods Love to you.
then they Come from God's Love to you.
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When God doth employ a man in his Service, in a way of Love and Mercy to him,
When God does employ a man in his Service, in a Way of Love and Mercy to him,
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then he doth more or less acquaint him with his design therein;
then he does more or less acquaint him with his Design therein;
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and if God do acquaint me with his design in his Work, then he doth employ me in a way of Love to me.
and if God do acquaint me with his Design in his Work, then he does employ me in a Way of Love to me.
cc cs np1 vdb vvi pno11 p-acp po31 n1 p-acp po31 n1, cs pns31 vdz vvi pno11 p-acp dt n1 pp-f n1 p-acp pno11.
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He employed the Assyrian as a Rod in his hand, to scourge the People of Israel;
He employed the assyrian as a Rod in his hand, to scourge the People of Israel;
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but they knew not Gods Design, they went on upon their own design: therefore saith the Prophet Isaiah, in the Name of the Lord, Cap. 10.6. I will send him against an Hypocritical Nation, howbeit he meaneth not so;
but they knew not God's Design, they went on upon their own Design: Therefore Says the Prophet Isaiah, in the Name of the Lord, Cap. 10.6. I will send him against an Hypocritical nation, howbeit he means not so;
cc-acp pns32 vvd xx npg1 n1, pns32 vvd a-acp p-acp po32 d n1: av vvz dt n1 np1, p-acp dt n1 pp-f dt n1, np1 crd. pns11 vmb vvi pno31 p-acp dt j n1, a-acp pns31 vvz xx av;
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neither doth his heart think so: But it is in his heart to destroy Nations, not a few. neither does his heart think so: But it is in his heart to destroy nations, not a few.
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The Lord employed Peter to open a door to the Gentiles in the Conversion of Cornelius, and though he knew not Gods design at the first,
The Lord employed Peter to open a door to the Gentiles in the Conversion of Cornelius, and though he knew not God's Design At the First,
dt n1 vvd np1 pc-acp vvi dt n1 p-acp dt n2-j p-acp dt n1 pp-f np1, cc cs pns31 vvd xx npg1 n1 p-acp dt ord,
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yet he did fully know it afterwards;
yet he did Fully know it afterwards;
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When a man is employed in a way of special Love to his own soul, he hath high thoughts of his Employment,
When a man is employed in a Way of special Love to his own soul, he hath high thoughts of his Employment,
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but low thoughts of his own actings under it; therefore said John the Baptist, I indeed baptize you with Water;
but low thoughts of his own actings under it; Therefore said John the Baptist, I indeed baptise you with Water;
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but there is one comes after me, he shall baptize with the Holy Ghost, and with fire, whose shoo-latchet I am unworthy to unloose. But though the Employment of Corah, Dathan, and Abiram, was good and honorable,but there is one comes After me, he shall baptise with the Holy Ghost, and with fire, whose shoo-latchet I am unworthy to unloose. But though the Employment of Corah, Dathan, and Abiram, was good and honourable,
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yet they had low thoughts thereof, and high thoughts of their own actings, Numb. 16.3. for said they to Moses, and Aaron, Ye take too much upon you, seeing all the Congregation are holy:
yet they had low thoughts thereof, and high thoughts of their own actings, Numb. 16.3. for said they to Moses, and Aaron, You take too much upon you, seeing all the Congregation Are holy:
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as if they should say, we are as good as you: Why so? even because they were not employed in Mercie to their own souls, but for others good.
as if they should say, we Are as good as you: Why so? even Because they were not employed in Mercy to their own Souls, but for Others good.
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He that is employed, and used in a way of Love and Mercy, is very tender of the Name of God,
He that is employed, and used in a Way of Love and Mercy, is very tender of the Name of God,
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and doth so act and work as the Name of God may not suffer, or be defiled by him.
and does so act and work as the Name of God may not suffer, or be defiled by him.
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Thus it was with Ezra, though the Enemy lay in his way to Judea, yet he would not ask a Convoy of the King;
Thus it was with Ezra, though the Enemy lay in his Way to Judea, yet he would not ask a Convoy of the King;
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for saies he, I was ashamed to require of the King a Band of Soldiers, and Hors-men, to help us against the Enemy in the way,
for Says he, I was ashamed to require of the King a Band of Soldiers, and Horsemen, to help us against the Enemy in the Way,
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because we had spoken to the King, saying, the hand of our God is upon all them for good that seek him,
Because we had spoken to the King, saying, the hand of our God is upon all them for good that seek him,
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and his wrath is against all them that forsake him. and his wrath is against all them that forsake him.
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Now Ezra was a good man, a man that God did call forth to this Employment, not only out of Love to others, but to himself;
Now Ezra was a good man, a man that God did call forth to this Employment, not only out of Love to Others, but to himself;
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and thus did he act for God, being more careful of Gods Name in the work, than of their own safety.
and thus did he act for God, being more careful of God's Name in the work, than of their own safety.
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When a man is employed in a way of Love and mercy to his own soul also,
When a man is employed in a Way of Love and mercy to his own soul also,
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then he doth grow in Grace whilst he is ex•rcising of his Gift. A man that exerciseth a Gift for the good of others only, grows in Parts, and in Pride also:
then he does grow in Grace while he is ex•rcising of his Gift. A man that Exerciseth a Gift for the good of Others only, grows in Parts, and in Pride also:
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But a good man grows in Experience, and so he doth grow in Faith; he meets with difficulties, and deliverances, so he doth grow in Faith;
But a good man grows in Experience, and so he does grow in Faith; he meets with difficulties, and Deliverances, so he does grow in Faith;
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God discovers himself to him in the way, so he stil grows in Faith, Love, and Holiness:
God discovers himself to him in the Way, so he still grows in Faith, Love, and Holiness:
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God gives him a Promise when he sends him forth (as he did give •o Joshua, Chap. 1.) this he looks much upon,
God gives him a Promise when he sends him forth (as he did give •o joshua, Chap. 1.) this he looks much upon,
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and goes forth in the strength of, and so as he uses his Gift in his work, he doth grow in g•ace thereby; but the other doth not.
and Goes forth in the strength of, and so as he uses his Gift in his work, he does grow in g•ace thereby; but the other does not.
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He makes no great ou•ward bargain of Gods Service, neither doth he labor to pocket up much for himself.
He makes no great ou•ward bargain of God's Service, neither does he labour to pocket up much for himself.
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God employed Moses in a great Work, but where do you read of any great Estate that he got for himself? We read of Joshua, That when he had brought the Children of Israel into Canaan, and divided the Land by Lot to them,
God employed Moses in a great Work, but where do you read of any great Estate that he god for himself? We read of joshua, That when he had brought the Children of Israel into Canaan, and divided the Land by Lot to them,
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then when he had served others, in the last place he did serve himself, and that in no great matter.
then when he had served Others, in the last place he did serve himself, and that in no great matter.
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What did Nehemiah get by his Service? not as the former Governors did, Why? Because he feared the Lord.
What did Nehemiah get by his Service? not as the former Governors did, Why? Because he feared the Lord.
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So then, if a man be employed in way of Love and Mercy to himself, he doth not make his Employment a shooing-horn to his own Preferment:
So then, if a man be employed in Way of Love and Mercy to himself, he does not make his Employment a shooing-horn to his own Preferment:
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'Tis enough for me, my Masters work is done, saith he;
It's enough for me, my Masters work is done, Says he;
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neither doth God use to pay them al their wages here, whom he employes in mercie to themselves.
neither does God use to pay them all their wages Here, whom he employs in mercy to themselves.
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But as the Merchant, if he have to deal with a stranger for a less Commodity, he paies him down presently;
But as the Merchant, if he have to deal with a stranger for a less Commodity, he pays him down presently;
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but if with a friend for some great priced Commodity, he takes time, and doth not pay down his money presently.
but if with a friend for Some great priced Commodity, he Takes time, and does not pay down his money presently.
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So, if God have to do with a stranger, as Nebuchadnezzar, he wil pay him wages presently;
So, if God have to do with a stranger, as Nebuchadnezzar, he will pay him wages presently;
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but if God deals with a friend, whom he employes in mercy to himself, then he doth put off his ful payment til afterwards.
but if God deals with a friend, whom he employs in mercy to himself, then he does put off his full payment till afterwards.
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He doth Gods work without any great noise or notice of himself, like Christ; He lifts not up his voyce in the street:
He does God's work without any great noise or notice of himself, like christ; He lifts not up his voice in the street:
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and as the Angels in Ezek. 1. His hands are under his wings;
and as the Angels in Ezekiel 1. His hands Are under his wings;
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he hath four hands to work with, but they are not seen, they are under his wings:
he hath four hands to work with, but they Are not seen, they Are under his wings:
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Let your Light so shine before men (saies Christ) that they may see your good works, not your selves, and glorifie your Father, not your selves.Let your Light so shine before men (Says christ) that they may see your good works, not your selves, and Glorify your Father, not your selves.
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As it is with the Fisher, so with him; he shews the bait, but hides himself;
As it is with the Fisher, so with him; he shows the bait, but hides himself;
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he holds forth the word of Truth, but not himself;he holds forth the word of Truth, but not himself;
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though he have four hands to work with, yet they are all under his wings, hidden;
though he have four hands to work with, yet they Are all under his wings, hidden;
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but saies Jehu, Come and see my zeal for the Lord of Hosts. This is another difference.
but Says Jehu, Come and see my zeal for the Lord of Hosts. This is Another difference.
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If God do use and Employ a man in a way of Love and Mercy to himself, he is willing to be used,
If God do use and Employ a man in a Way of Love and Mercy to himself, he is willing to be used,
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and contented to be laid by, and to 〈 … 〉 more.
and contented to be laid by, and to 〈 … 〉 more.
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Another man is not so, if he have been used 〈 … 〉 •ng, he thinks he must be used in other things,
another man is not so, if he have been used 〈 … 〉 •ng, he thinks he must be used in other things,
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and 〈 … 〉 cannot b•ar it that God should lay him by, and use ano••.
and 〈 … 〉 cannot b•ar it that God should lay him by, and use ano••.
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Thus i• was with S•ul, he could not be conte•• 〈 … 〉 should use David. But when God told Eli, that he 〈 … 〉,
Thus i• was with S•ul, he could not be conte•• 〈 … 〉 should use David. But when God told Eli, that he 〈 … 〉,
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and his House by, he answered, Good is the Word of 〈 ◊ 〉 Lord;
and his House by, he answered, Good is the Word of 〈 ◊ 〉 Lord;
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for he was a good man, and one whom God had •sed 〈 ◊ 〉 Love and Mercie to him•elf,
for he was a good man, and one whom God had •sed 〈 ◊ 〉 Love and Mercy to him•elf,
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and so when God had done wi•h him, he was con•ent there••th.
and so when God had done wi•h him, he was con•ent there••th.
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He th•t is •red and e•ployed in way of Love and Mercie to himself, wil do the Work o• the Lo•dfully,
He th•t is •red and e•ployed in Way of Love and Mercy to himself, will do the Work o• the Lo•dfully,
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though he do his own works by halfs. Caleb did his own work by half•, and the Work of God •ully;
though he do his own works by halfs. Caleb did his own work by half•, and the Work of God •ully;
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for he was used in Mercy to himself and others. Jehu did the Work of the Lord by halfs, and his own work fully;
for he was used in Mercy to himself and Others. Jehu did the Work of the Lord by halfs, and his own work Fully;
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for though he was u•ed in Mercy to some, and Judgment to others, yet not in Love to himself.
for though he was u•ed in Mercy to Some, and Judgement to Others, yet not in Love to himself.
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When God doth use a man in a way of Judgment, he hath ordinarily more skil at pulling down,
When God does use a man in a Way of Judgement, he hath ordinarily more skill At pulling down,
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and destroying what is mans, than in setting up, and building what is Gods. But when God doth use him in a way of Love and Mercy to his own soul, he hath a dexterity in,
and destroying what is men, than in setting up, and building what is God's But when God does use him in a Way of Love and Mercy to his own soul, he hath a dexterity in,
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and a heart to the setting up of what is Gods; witness Jehu on the one hand, and Nehemiah on the oth•r hand.
and a heart to the setting up of what is God's; witness Jehu on the one hand, and Nehemiah on the oth•r hand.
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How is it therefore with thee? Hast thou a skil at pulling down what is mans,
How is it Therefore with thee? Hast thou a skill At pulling down what is men,
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and no skil, nor heart, to set up what is Gods? Hast thou been employed,
and no skill, nor heart, to Set up what is God's? Hast thou been employed,
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and used in Gods Service, and have you done your own work fully, and Gods work by halfs? Art thou not contented to be laid by,
and used in God's Service, and have you done your own work Fully, and God's work by halfs? Art thou not contented to be laid by,
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and that God should use another? Doest thou make a noise in the work,
and that God should use Another? Dost thou make a noise in the work,
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and thy hands not under thy wings? Hast thou made a goodly outward Bargain of the Lords Work? and his Service as a shooing-horn to thine own ends? Hast thou not grown in Experience, Faith,
and thy hands not under thy wings? Hast thou made a goodly outward Bargain of the lords Work? and his Service as a shooing-horn to thine own ends? Hast thou not grown in Experience, Faith,
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and Holiness by this work? but in Pride rather? Hast thou not been very tender of the Name of God in thy Service? nor been acquainted with Gods Design? nor thine heart drawn out the more to love the Lord? Then surely God hath not used or employed thee in Love and Mercy to thine own soul:
and Holiness by this work? but in Pride rather? Hast thou not been very tender of the Name of God in thy Service? nor been acquainted with God's Design? nor thine heart drawn out the more to love the Lord? Then surely God hath not used or employed thee in Love and Mercy to thine own soul:
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But if thine heart have been drawn out with Love to God by thy very Service,
But if thine heart have been drawn out with Love to God by thy very Service,
cc-acp cs po21 n1 vhb vbn vvn av p-acp n1 p-acp np1 p-acp po21 j n1,
(23) sermon (DIV1)
859
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7284
and Employments, and thou hast been in some measure acquainted with Gods Design in that Service,
and Employments, and thou hast been in Some measure acquainted with God's Design in that Service,
cc n2, cc pns21 vh2 vbn p-acp d n1 vvn p-acp npg1 n1 p-acp d n1,
(23) sermon (DIV1)
859
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7285
and hast been very tender of the Name of God, and more willing to hazard thy self,
and hast been very tender of the Name of God, and more willing to hazard thy self,
cc vh2 vbn av j pp-f dt n1 pp-f np1, cc av-dc j pc-acp vvi po21 n1,
(23) sermon (DIV1)
859
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7286
than to defile his Name, and hast grown in Grace by the exercise of thy Gifts,
than to defile his Name, and hast grown in Grace by the exercise of thy Gifts,
cs pc-acp vvi po31 n1, cc vh2 vvn p-acp n1 p-acp dt n1 pp-f po21 n2,
(23) sermon (DIV1)
859
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and hast made no Bargain of the Lords Service, but hast had thy hands under thy wings,
and hast made no Bargain of the lords Service, but haste had thy hands under thy wings,
cc vh2 vvd dx n1 pp-f dt n2 n1, cc-acp n1 vhd po21 n2 p-acp po21 n2,
(23) sermon (DIV1)
859
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7288
and hast not done Gods Work by halfs, and now after all, art contented that God shall lay thee by, and make use of others;
and hast not done God's Work by halfs, and now After all, art contented that God shall lay thee by, and make use of Others;
cc vvb xx vdn ng1 n1 p-acp n2-jn, cc av p-acp d, vb2r vvn cst np1 vmb vvi pno21 p-acp, cc vvi n1 pp-f n2-jn;
(23) sermon (DIV1)
859
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7289
then surely the Lord hath used and employed thee in a way of Love and Mercie to thine own Soul;
then surely the Lord hath used and employed thee in a Way of Love and Mercy to thine own Soul;
av av-j dt n1 vhz vvn cc vvn pno21 p-acp dt n1 pp-f n1 cc n1 p-acp po21 d n1;
(23) sermon (DIV1)
859
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7290
and therefore why should'st thou be discouraged in this respect? Certainly you have no just cause, or true reason for it.
and Therefore why Shouldst thou be discouraged in this respect? Certainly you have no just cause, or true reason for it.
cc av q-crq vmd2 pns21 vbi vvn p-acp d n1? av-j pn22 vhb dx j n1, cc j n1 p-acp pn31.
(23) sermon (DIV1)
859
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7291
But suppose that the Lord either shall not use me in his Service, or if he do, that difficulties and oppositions press in upon me, But suppose that the Lord either shall not use me in his Service, or if he do, that difficulties and oppositions press in upon me,
cc-acp vvb cst dt n1 av-d vmb xx vvi pno11 p-acp po31 n1, cc cs pns31 vdb, cst n2 cc n2 vvb p-acp p-acp pno11,
(23) sermon (DIV1)
860
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7292
or that I meet with no success in my work according to my desire, what shall I do, that I may be able to bear up my heart against all discouragements in this kind? First:or that I meet with no success in my work according to my desire, what shall I do, that I may be able to bear up my heart against all discouragements in this kind? First:
cc cst pns11 vvb p-acp dx n1 p-acp po11 n1 vvg p-acp po11 n1, q-crq vmb pns11 vdb, cst pns11 vmb vbi j pc-acp vvi a-acp po11 n1 p-acp d n2 p-acp d n1? ord:
(23) sermon (DIV1)
860
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7293
In case, that God do not cal you forth to any work, or special Employment; Then,
In case, that God do not call you forth to any work, or special Employment; Then,
p-acp n1, cst np1 vdb xx vvi pn22 av p-acp d n1, cc j n1; av,
(23) sermon (DIV1)
861
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7294
Consider that you have now the more time to mind your own soul, and to attend to your own Condition.
Consider that you have now the more time to mind your own soul, and to attend to your own Condition.
vvb cst pn22 vhb av dt av-dc n1 pc-acp vvi po22 d n1, cc pc-acp vvi p-acp po22 d n1.
(23) sermon (DIV1)
862
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7295
Some are so employed, that they have not time enough to pray, read, meditate, examine their own hearts,
some Are so employed, that they have not time enough to pray, read, meditate, examine their own hearts,
d vbr av vvn, cst pns32 vhb xx n1 av-d pc-acp vvi, vvb, vvi, vvb po32 d n2,
(23) sermon (DIV1)
862
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7296
and to look into their own Condition:
and to look into their own Condition:
cc pc-acp vvi p-acp po32 d n1:
(23) sermon (DIV1)
862
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7297
yea, though a mans work do lie in the Ministry, 'tis possible that he may so mind his publick work, as to neglect his private.
yea, though a men work do lie in the Ministry, it's possible that he may so mind his public work, as to neglect his private.
uh, cs dt ng1 n1 vdb vvi p-acp dt n1, pn31|vbz j cst pns31 vmb av vvi po31 j n1, c-acp pc-acp vvi po31 j.
(23) sermon (DIV1)
862
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7298
But now, if thou hast no publick Employment or Service, then you have the more time for to spend upon your own soul, the more time to converse with the Lord in private,
But now, if thou hast no public Employment or Service, then you have the more time for to spend upon your own soul, the more time to converse with the Lord in private,
p-acp av, cs pns21 vh2 dx j n1 cc n1, cs pn22 vhb dt av-dc n1 c-acp pc-acp vvi p-acp po22 d n1, dt av-dc n1 pc-acp vvi p-acp dt n1 p-acp j,
(23) sermon (DIV1)
862
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7299
and to look into your own Condition.
and to look into your own Condition.
cc pc-acp vvi p-acp po22 d n1.
(23) sermon (DIV1)
862
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7300
And if you be not called forth to work, and yet are willing to work, you shal be paid for that work and service which you never did:
And if you be not called forth to work, and yet Are willing to work, you shall be paid for that work and service which you never did:
cc cs pn22 vbb xx vvn av pc-acp vvi, cc av vbr j pc-acp vvi, pn22 vmb vbi vvn p-acp d n1 cc n1 r-crq pn22 av-x vdd:
(23) sermon (DIV1)
863
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7301
As some men shal be punished for those sins which they did never commit in the gross act,
As Some men shall be punished for those Sins which they did never commit in the gross act,
c-acp d n2 vmb vbi vvn p-acp d n2 r-crq pns32 vdd av vvi p-acp dt j n1,
(23) sermon (DIV1)
863
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7302
because they were willing, and had a desire to commit the same:
Because they were willing, and had a desire to commit the same:
c-acp pns32 vbdr j, cc vhd dt n1 pc-acp vvi dt d:
(23) sermon (DIV1)
863
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7303
so some shal be paid for that work and service for God, which they never did perform,
so Some shall be paid for that work and service for God, which they never did perform,
av d vmb vbi vvn p-acp d n1 cc n1 p-acp np1, r-crq pns32 av-x vdd vvi,
(23) sermon (DIV1)
863
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7304
because they were willing to have done the same.
Because they were willing to have done the same.
c-acp pns32 vbdr j pc-acp vhi vdn dt d.
(23) sermon (DIV1)
863
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7305
Now, is it not a great mercy to be paid for that work which I never did? Such is the Priviledg of al those that are not called to Service,
Now, is it not a great mercy to be paid for that work which I never did? Such is the Privilege of all those that Are not called to Service,
av, vbz pn31 xx dt j n1 pc-acp vbi vvn p-acp d n1 r-crq pns11 av-x vdd? d vbz dt n1 pp-f d d cst vbr xx vvn p-acp n1,
(23) sermon (DIV1)
863
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7306
and yet are willing to it. Secondly:
and yet Are willing to it. Secondly:
cc av vbr j p-acp pn31. ord:
(23) sermon (DIV1)
863
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7349
Whatever Judgment men do make, it matters not much, for my Judgment is with the Lord,
Whatever Judgement men do make, it matters not much, for my Judgement is with the Lord,
r-crq n1 n2 vdb vvi, pn31 n2 xx av-d, c-acp po11 n1 vbz p-acp dt n1,
(23) sermon (DIV1)
870
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7307
In case, That you are employed in Gods Work and Service, and difficulties press in upon you; Then,
In case, That you Are employed in God's Work and Service, and difficulties press in upon you; Then,
p-acp n1, cst pn22 vbr vvn p-acp npg1 n1 cc n1, cc n2 vvb p-acp p-acp pn22; av,
(23) sermon (DIV1)
864
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7308
Consider, That the greater the Difficultie is, the greater shall your Obedience be in carrying on the Work;
Consider, That the greater the Difficulty is, the greater shall your obedience be in carrying on the Work;
vvb, cst dt jc dt n1 vbz, dt jc vmb po22 n1 vbb p-acp vvg p-acp dt n1;
(23) sermon (DIV1)
865
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7309
and the more you do follow after Dutie, and redeem it from the hand of Difficulty, the greater shall your Comfort and reward be, when all is done.
and the more you do follow After Duty, and Redeem it from the hand of Difficulty, the greater shall your Comfort and reward be, when all is done.
cc dt av-dc pn22 vdb vvi p-acp n1, cc vvi pn31 p-acp dt n1 pp-f n1, dt jc vmb po22 n1 cc n1 vbi, c-crq d vbz vdn.
(23) sermon (DIV1)
865
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7310
And the more that any Service, Work, or Dutie, is oppressed with difficultie, the more assistance may you expect from God;
And the more that any Service, Work, or Duty, is oppressed with difficulty, the more assistance may you expect from God;
cc dt av-dc cst d n1, n1, cc n1, vbz vvn p-acp n1, dt av-dc n1 vmb pn22 vvi p-acp np1;
(23) sermon (DIV1)
866
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7311
his assistance, help, and income, is given out much, according to the difficulties which we do meet withal.
his assistance, help, and income, is given out much, according to the difficulties which we do meet withal.
po31 n1, vvb, cc n1, vbz vvn av av-d, vvg p-acp dt n2 r-crq pns12 vdb vvi av.
(23) sermon (DIV1)
866
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7312
If the difficulties be smal, then his assistance is less; if the difficulties be great, then is his assistance greater.
If the difficulties be small, then his assistance is less; if the difficulties be great, then is his assistance greater.
cs dt n2 vbb j, cs po31 n1 vbz av-dc; cs dt n2 vbb j, av vbz po31 n1 jc.
(23) sermon (DIV1)
866
Image 69
7313
Now what matter what the difficulties are, so long as my assistance is suitable? This is Gods way with his, he doth proportion his assistance unto our impediments:
Now what matter what the difficulties Are, so long as my assistance is suitable? This is God's Way with his, he does proportion his assistance unto our impediments:
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(23) sermon (DIV1)
866
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7314
and therefore if your difficulties be great, and more than ordinary, then may you look for great, and more than ordinary assistance:
and Therefore if your difficulties be great, and more than ordinary, then may you look for great, and more than ordinary assistance:
cc av cs po22 n2 vbb j, cc av-dc cs j, av vmb pn22 vvb p-acp j, cc av-dc cs j n1:
(23) sermon (DIV1)
866
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7315
O! what a Comfort is this! Thirdly:
OH! what a Comfort is this! Thirdly:
uh r-crq dt n1 vbz d! ord:
(23) sermon (DIV1)
866
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7316
In case that you work, and serve, and toil, and do take nothing, having no success,
In case that you work, and serve, and toil, and do take nothing, having no success,
p-acp n1 cst pn22 vvb, cc vvi, cc n1, cc vdb vvi pix, vhg dx n1,
(23) sermon (DIV1)
867
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7317
or not so comfortable as you desire; Then, Consider this, That the less success you have, the more are you free from envy:
or not so comfortable as you desire; Then, Consider this, That the less success you have, the more Are you free from envy:
cc xx av j c-acp pn22 vvb; av, vvb d, cst dt av-dc n1 pn22 vhb, dt av-dc vbr pn22 j p-acp n1:
(23) sermon (DIV1)
867
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7318
It's an hard thing for a man that works not, not to envy him that works;
It's an hard thing for a man that works not, not to envy him that works;
pn31|vbz dt j n1 p-acp dt n1 cst vvz xx, xx pc-acp vvi pno31 cst vvz;
(23) sermon (DIV1)
868
Image 69
7319
and for him that hath no success, not to envy him that hath great success: of all men in the world, the successful man is the most envied.
and for him that hath no success, not to envy him that hath great success: of all men in the world, the successful man is the most envied.
cc p-acp pno31 cst vhz dx n1, xx pc-acp vvi pno31 cst vhz j n1: pp-f d n2 p-acp dt n1, dt j n1 vbz dt av-ds vvn.
(23) sermon (DIV1)
868
Image 69
7320
The Heathens had this Notion amongst them, which they applied to their gods;
The heathens had this Notion among them, which they applied to their God's;
dt n2-jn vhd d n1 p-acp pno32, r-crq pns32 vvd p-acp po32 n2;
(23) sermon (DIV1)
868
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7321
and therefore when Polycrates, King, or rather Tyrant of Samos, prospered so abundantly in al that he undertook, Amasis the King of Egypt, his Friend,
and Therefore when Polycrates, King, or rather Tyrant of Samos, prospered so abundantly in all that he undertook, Amasis the King of Egypt, his Friend,
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(23) sermon (DIV1)
868
Image 69
7322
and Confederate, wrote thus to him: That thou doest well, and prosper, is no smal joy to me;
and Confederate, wrote thus to him: That thou dost well, and prosper, is no small joy to me;
cc j-jn, vvd av p-acp pno31: cst pns21 vd2 av, cc vvi, vbz dx j n1 p-acp pno11;
(23) sermon (DIV1)
868
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7323
but I must tell thee plainly, That these great, and overflowing Successes, do not please me, who know full well the Nature of the gods, how envious they are:
but I must tell thee plainly, That these great, and overflowing Successes, do not please me, who know full well the Nature of the God's, how envious they Are:
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(23) sermon (DIV1)
868
Image 69
7324
'Tis my wish concerning my self, and the like I wish for all my Friends; somtimes to prosper, and somtimes to miscarry;
It's my wish Concerning my self, and the like I wish for all my Friends; sometimes to prosper, and sometimes to miscarry;
pn31|vbz po11 n1 vvg po11 n1, cc dt av-j pns11 vvb p-acp d po11 n2; av pc-acp vvi, cc av pc-acp vvi;
(23) sermon (DIV1)
868
Image 69
7325
and in this Vicissitude rather to pass my life, than without any alteration to prosper;
and in this Vicissitude rather to pass my life, than without any alteration to prosper;
cc p-acp d n1 av-c pc-acp vvi po11 n1, cs p-acp d n1 pc-acp vvi;
(23) sermon (DIV1)
868
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7326
for I never yet could hear of any who having thus prospered long, did not at the last, end in universal destruction. for I never yet could hear of any who having thus prospered long, did not At the last, end in universal destruction.
c-acp pns11 av-x av vmd vvi pp-f d r-crq vhg av vvd av-j, vdd xx p-acp dt ord, vvb p-acp j n1.
(23) sermon (DIV1)
868
Image 69
7327
Which he imputed to the envy of their gods; for their gods were Devils;
Which he imputed to the envy of their God's; for their God's were Devils;
r-crq pns31 vvd p-acp dt n1 pp-f po32 n2; p-acp po32 n2 vbdr n2;
(23) sermon (DIV1)
868
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7328
and indeed, what is the Reason that the successful men in any kind are the most envied by the world;
and indeed, what is the Reason that the successful men in any kind Are the most envied by the world;
cc av, q-crq vbz dt n1 cst dt j n2 p-acp d n1 vbr dt av-ds vvn p-acp dt n1;
(23) sermon (DIV1)
868
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7329
but because the Devil (who is the envious one) doth provoke thereunto. Yet alwaies so it is, That success doth raise envy:
but Because the devil (who is the envious one) does provoke thereunto. Yet always so it is, That success does raise envy:
cc-acp c-acp dt n1 (r-crq vbz dt j pi) vdz vvi av. av av av pn31 vbz, cst n1 vdz vvi n1:
(23) sermon (DIV1)
868
Image 69
7330
Hast thou therefore been at work, and hast had no success, then shal you be the more free from envy.
Hast thou Therefore been At work, and haste had no success, then shall you be the more free from envy.
vh2 pns21 av vbi p-acp n1, cc n1 vhd dx n1, av vmb pn22 vbi dt av-dc j p-acp n1.
(23) sermon (DIV1)
868
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7331
Hereby also you are kept from that great Tentation of resting on your own Labors: As we are very apt to rest on our Duties, Sufferings, and Enjoyments;
Hereby also you Are kept from that great Tentation of resting on your own Labors: As we Are very apt to rest on our Duties, Sufferings, and Enjoyments;
av av pn22 vbr vvn p-acp d j n1 pp-f vvg p-acp po22 d n2: c-acp pns12 vbr av j pc-acp vvi p-acp po12 n2, n2, cc n2;
(23) sermon (DIV1)
869
Image 69
7332
so we are very apt to rest on our own Labors and Employments.
so we Are very apt to rest on our own Labors and Employments.
av pns12 vbr av j pc-acp vvi p-acp po12 d n2 cc n2.
(23) sermon (DIV1)
869
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7333
That we may not rest on our Duties, God doth somtimes suspend our Duty, or our heart in it:
That we may not rest on our Duties, God does sometimes suspend our Duty, or our heart in it:
cst pns12 vmb xx vvi p-acp po12 n2, np1 vdz av vvi po12 n1, cc po12 n1 p-acp pn31:
(23) sermon (DIV1)
869
Image 69
7334
that we may not rest on our Spiritual Enjoyment, God doth somtimes suspend that also. So here.
that we may not rest on our Spiritual Enjoyment, God does sometimes suspend that also. So Here.
cst pns12 vmb xx vvi p-acp po12 j n1, np1 vdz av vvi cst av. av av.
(23) sermon (DIV1)
869
Image 69
7335
What is the reason that God doth put the Sentence of Death upon our Employments,
What is the reason that God does put the Sentence of Death upon our Employments,
q-crq vbz dt n1 cst np1 vdz vvi dt n1 pp-f n1 p-acp po12 n2,
(23) sermon (DIV1)
869
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7336
or doth suspend their success, but that we may be kept from resting on our Labors? Were our Labors more successful, we should rest more upon them,
or does suspend their success, but that we may be kept from resting on our Labors? Were our Labors more successful, we should rest more upon them,
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(23) sermon (DIV1)
869
Image 69
7337
but by want of success we are weaned from them. This is Comfort even in the want of Comfort.
but by want of success we Are weaned from them. This is Comfort even in the want of Comfort.
cc-acp p-acp n1 pp-f n1 pns12 vbr vvn p-acp pno32. d vbz n1 av p-acp dt n1 pp-f n1.
(23) sermon (DIV1)
869
Image 69
7338
But in this case, Why should not that comfort and support us, which did comfort and support Christ himself? Esai. 49.2. ye read of his Call to his Work; But in this case, Why should not that Comfort and support us, which did Comfort and support christ himself? Isaiah. 49.2. you read of his Call to his Work;
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(23) sermon (DIV1)
870
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The Lord hath called me from the Womb, from the bowels of my Mother he hath ment•on of my Name: The Lord hath called me from the Womb, from the bowels of my Mother he hath ment•on of my Name:
dt n1 vhz vvn pno11 p-acp dt n1, p-acp dt n2 pp-f po11 n1 pns31 vhz n1 pp-f po11 n1:
(23) sermon (DIV1)
870
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7340
Here's his cleer Call to work, ver. 2. ye have his Divine assistance, And he hath made my mouth like a sharp Sword, in the shadow of his hand hath he hid me,
Here's his clear Call to work, ver. 2. you have his Divine assistance, And he hath made my Mouth like a sharp Sword, in the shadow of his hand hath he hid me,
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(23) sermon (DIV1)
870
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7341
and made me a polished shaft in his quiver. Then verse 4. ye have his want of success expressed in many words:and made me a polished shaft in his quiver. Then verse 4. you have his want of success expressed in many words:
cc vvd pno11 dt j-vvn n1 p-acp po31 n1. av n1 crd pn22 vhb po31 n1 pp-f n1 vvn p-acp d n2:
(23) sermon (DIV1)
870
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7342
Then said I, I have labored in vain: Is that all? No: I have spent my strength for nought: Then said I, I have laboured in vain: Is that all? No: I have spent my strength for nought:
av vvd pns11, pns11 vhb vvn p-acp j: vbz d d? uh-dx: pns11 vhb vvn po11 n1 p-acp pix:
(23) sermon (DIV1)
870
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7343
But is that all? No: And in vain, again. Then at verse 6. God the Father comforts him ag•inst this di•couragement;
But is that all? No: And in vain, again. Then At verse 6. God the Father comforts him ag•inst this di•couragement;
cc-acp vbz d d? uh-dx: cc p-acp j, av. av p-acp n1 crd np1 dt n1 vvz pno31 vvn d n1;
(23) sermon (DIV1)
870
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7344
And he said, It is a light thing that 〈 ◊ 〉 shouldst be my Se•vant to raise up the Tribes of Jacob:And he said, It is a Light thing that 〈 ◊ 〉 Shouldst be my Se•vant to raise up the Tribes of Jacob:
cc pns31 vvd, pn31 vbz dt j n1 cst 〈 sy 〉 vmd2 vbi po11 n1 pc-acp vvi a-acp dt n2 pp-f np1:
(23) sermon (DIV1)
870
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I have given thee for a light to the Gentiles. I have given thee for a Light to the Gentiles.
pns11 vhb vvn pno21 p-acp dt n1 p-acp dt n2-j.
(23) sermon (DIV1)
870
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7346
Though thou hast li•tle success in this work amongst the Jews, thou shalt have great success in a greater.
Though thou hast li•tle success in this work among the jews, thou shalt have great success in a greater.
cs pns21 vh2 j n1 p-acp d n1 p-acp dt np2, pns21 vm2 vhi j n1 p-acp dt jc.
(23) sermon (DIV1)
870
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7347
But wherein doth Christ comfort himself in this case of no success in his work amongst the Jews? That ye have in verse 4. Surely my Judgment is with the Lord,
But wherein does christ Comfort himself in this case of no success in his work among the jews? That you have in verse 4. Surely my Judgement is with the Lord,
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(23) sermon (DIV1)
870
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and my work with my God. and my work with my God.
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(23) sermon (DIV1)
870
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and therefore though I have labored in vain, and spent my strength for naught, yet I have Comfort in my work,
and Therefore though I have laboured in vain, and spent my strength for nought, yet I have Comfort in my work,
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(23) sermon (DIV1)
870
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for my Judgment is with the Lord, and my Work with my God; I have not lost my Labor, for my Work is with God.
for my Judgement is with the Lord, and my Work with my God; I have not lost my Labour, for my Work is with God.
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(23) sermon (DIV1)
870
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And thus may you also comfort your self in the want of success;
And thus may you also Comfort your self in the want of success;
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(23) sermon (DIV1)
870
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true, I have labored in vain as to others, but not in vain to my self;
true, I have laboured in vain as to Others, but not in vain to my self;
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(23) sermon (DIV1)
870
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I have lost my labor as to others, but not as to my God;
I have lost my labour as to Others, but not as to my God;
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(23) sermon (DIV1)
870
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for my reward is with God, and though I have spent my strength for nought in regard of men,
for my reward is with God, and though I have spent my strength for nought in regard of men,
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(23) sermon (DIV1)
870
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yet my work is with my God; and in al this work I have approved my self unto him;
yet my work is with my God; and in all this work I have approved my self unto him;
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(23) sermon (DIV1)
870
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and therefore whatever the success be, yet wil not I be discouraged ▪ for my Judgment is with the Lord,
and Therefore whatever the success be, yet will not I be discouraged ▪ for my Judgement is with the Lord,
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(23) sermon (DIV1)
870
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and my work with my God.
and my work with my God.
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(23) sermon (DIV1)
870
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And thus I have done with this Eighth Instance, whereby it doth appear that a good man hath no reason,
And thus I have done with this Eighth Instance, whereby it does appear that a good man hath no reason,
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(23) sermon (DIV1)
871
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or cause to be discouraged in regard of his Work, or Service, however it may fare with him therein.
or cause to be discouraged in regard of his Work, or Service, however it may fare with him therein.
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(23) sermon (DIV1)
871
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A LIFTING UP In case of Discouragements DRAWN From the Condition it self. Sermon XII. PSALM, 42.11.
A LIFTING UP In case of Discouragements DRAWN From the Condition it self. Sermon XII. PSALM, 42.11.
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(24) sermon (DIV1)
871
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Why art thou cast down, O my Soul? and why art thou disquieted within me? &c. SOmetimes the Discouragements of Gods People are drawn, from their Condition, the Condition it self. Why art thou cast down, Oh my Soul? and why art thou disquieted within me? etc. Sometime the Discouragements of God's People Are drawn, from their Condition, the Condition it self.
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(24) sermon (DIV1)
872
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O! saith one, My Condition is exceeding sad, both for Soul, and Body; there is no Condition that is like to mine: OH! Says one, My Condition is exceeding sad, both for Soul, and Body; there is no Condition that is like to mine:
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(24) sermon (DIV1)
874
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my Affliction, and my Condition, are twisted, and woven in together; my Affliction, Misery, and my Calamity, are seated in my very Condition:
my Affliction, and my Condition, Are twisted, and woven in together; my Affliction, Misery, and my Calamity, Are seated in my very Condition:
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(24) sermon (DIV1)
874
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they do not only grow upon my Condition, but are in the Condition it self, and therefore I am thus discouraged;
they do not only grow upon my Condition, but Are in the Condition it self, and Therefore I am thus discouraged;
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(24) sermon (DIV1)
874
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have I not cause, and reason for it? No:have I not cause, and reason for it? No:
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(24) sermon (DIV1)
874
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I wil grant, and must confess, it's possible that a Godly mans condition in regard of outwards, may be very bad, Cum bene sit malis, et male bonis;
I will grant, and must confess, it's possible that a Godly men condition in regard of outward, may be very bad, Cum bene sit malis, et male bonis;
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(24) sermon (DIV1)
875
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when it goes wel with those that are bad, and ill with those that are good, I am strongly solicited to beleeve there is no God, said the Heathen:
when it Goes well with those that Are bad, and ill with those that Are good, I am strongly solicited to believe there is no God, said the Heathen:
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(24) sermon (DIV1)
875
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but we have learned better Divinity than this.
but we have learned better Divinity than this.
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(24) sermon (DIV1)
875
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A mans Condition may be very bad, and yet the man himself may be very good,
A men Condition may be very bad, and yet the man himself may be very good,
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(24) sermon (DIV1)
875
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and God may be good to him. Yea,
and God may be good to him. Yea,
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(24) sermon (DIV1)
875
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It's possible that a godly mans Condition in regard of the world, may be worser than the Condition of a wicked man;
It's possible that a godly men Condition in regard of the world, may be Worse than the Condition of a wicked man;
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(24) sermon (DIV1)
876
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for what else is the meaning of the Parable of Dives, and Lazarus? Jacob was driven out of his Fathers house,
for what Else is the meaning of the Parable of Dives, and Lazarus? Jacob was driven out of his Father's house,
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(24) sermon (DIV1)
876
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and lodged in the open fields in the night, whilst wicked Esau, prophane Esau, staid at home,
and lodged in the open fields in the night, while wicked Esau, profane Esau, stayed At home,
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(24) sermon (DIV1)
876
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and lay in his warm bed:
and lay in his warm Bed:
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(24) sermon (DIV1)
876
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ye do not read that ever Esau did serve so hard a Service in Labans house,
you do not read that ever Esau did serve so hard a Service in Labans house,
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(24) sermon (DIV1)
876
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as Jacob did, nor are ye able to parallel Esau 's misery with Jacob 's;
as Jacob did, nor Are you able to parallel Esau is misery with Jacob is;
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(24) sermon (DIV1)
876
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yet saith the Lord, Jacob have I loved, and Esau have I hated. So that it is possible for a good and godly mans Condition, in regard of the world, to be worser than the condition of the wicked. Yea,
yet Says the Lord, Jacob have I loved, and Esau have I hated. So that it is possible for a good and godly men Condition, in regard of the world, to be Worse than the condition of the wicked. Yea,
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(24) sermon (DIV1)
876
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It is possible that a godly mans Condition, may be worser in regard of outwards, after his Conversion, worser I say, than before his Conversion.
It is possible that a godly men Condition, may be Worse in regard of outward, After his Conversion, Worse I say, than before his Conversion.
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(24) sermon (DIV1)
877
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Grace is fain, somtimes, to wear Sins Cloaths;
Grace is fain, sometimes, to wear Sins Clothes;
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(24) sermon (DIV1)
877
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and a gracious man, somtimes, doth wear the punishment of that sin, which he committed before his Conversion.
and a gracious man, sometimes, does wear the punishment of that since, which he committed before his Conversion.
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(24) sermon (DIV1)
877
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What think you of Paul? do you read that ever Paul before his Conversion was put into the stocks? that he was whipped up and down the streets like a Rogue? that he was imprisoned? that he was stoned by his Country-men? But after his Conversion, he was so used.
What think you of Paul? do you read that ever Paul before his Conversion was put into the stocks? that he was whipped up and down the streets like a Rogue? that he was imprisoned? that he was stoned by his Countrymen? But After his Conversion, he was so used.
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(24) sermon (DIV1)
877
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In the beginning of that 19. Chapter of the Acts, he breatheth out threatenings against the Saints,
In the beginning of that 19. Chapter of the Acts, he breathes out threatenings against the Saints,
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(24) sermon (DIV1)
877
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and goes out to kill the People of God; but no sooner is Paul converted, but the Jews sought to kill him:
and Goes out to kill the People of God; but no sooner is Paul converted, but the jews sought to kill him:
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(24) sermon (DIV1)
877
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So that I say, poss•bly a gracious mans Condition, in regard of outwards may be worser, at least for a time,
So that I say, poss•bly a gracious men Condition, in regard of outward may be Worse, At least for a time,
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(24) sermon (DIV1)
877
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than it was before he was converted, and drawn to God.
than it was before he was converted, and drawn to God.
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(24) sermon (DIV1)
877
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But now, Take a godly mans Condition, and though it be never so sad, yet there is no reason why he should be discouraged,
But now, Take a godly men Condition, and though it be never so sad, yet there is no reason why he should be discouraged,
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(24) sermon (DIV1)
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or cast down because of his Condition, in it self considered. For, By way of Demonstration. First:
or cast down Because of his Condition, in it self considered. For, By Way of Demonstration. First:
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(24) sermon (DIV1)
878
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If his Condition be carved out unto him by the hand of his Father, who is of infinite wisdom, and love;
If his Condition be carved out unto him by the hand of his Father, who is of infinite Wisdom, and love;
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(24) sermon (DIV1)
879
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then he hath no reason to complain, or to be disquieted.
then he hath no reason to complain, or to be disquieted.
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(24) sermon (DIV1)
879
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Now look into Psal. 16. see what David saith of Christ, and Christ of the Saints, at verse 6. My lines are fallen unto me in a pleasant place;
Now look into Psalm 16. see what David Says of christ, and christ of the Saints, At verse 6. My lines Are fallen unto me in a pleasant place;
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(24) sermon (DIV1)
879
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yea, I have a fair Heritage, or a goodly Heritage; yea, I have a fair Heritage, or a goodly Heritage;
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(24) sermon (DIV1)
879
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Why? (verse 5.) The Lord is the portion of mine inheritance, and of my cup.
Why? (verse 5.) The Lord is the portion of mine inheritance, and of my cup.
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(24) sermon (DIV1)
879
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Three Things are most considerable here.
Three Things Are most considerable Here.
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(24) sermon (DIV1)
879
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First, These words are plainly spoken of our Lord and Savior Christ, and of his great Sufferings,
First, These words Are plainly spoken of our Lord and Saviour christ, and of his great Sufferings,
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(24) sermon (DIV1)
879
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as appears by verse 10. For thou wilt not leave my soul in Hell, neither wilt thou suffer thine holy One to see Corruption.
as appears by verse 10. For thou wilt not leave my soul in Hell, neither wilt thou suffer thine holy One to see Corruption.
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(24) sermon (DIV1)
879
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Men, and Brethren (saith the Apostle in Acts, 2.29.) Let me speak unto you of the Patriark David, that he is both dead and buried,
Men, and Brothers (Says the Apostle in Acts, 2.29.) Let me speak unto you of the Patriarch David, that he is both dead and buried,
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(24) sermon (DIV1)
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and his Sepulchre is with us unto this day;
and his Sepulchre is with us unto this day;
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(24) sermon (DIV1)
879
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therefore being a Prophet, and God had sworn unto him, that of the fruit of his Loyns according to the Flesh, he would raise up Christ to sit on his Throne;
Therefore being a Prophet, and God had sworn unto him, that of the fruit of his Loins according to the Flesh, he would raise up christ to fit on his Throne;
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(24) sermon (DIV1)
879
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he seeing this before, spake of the resurrection of Christ. he seeing this before, spoke of the resurrection of christ.
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(24) sermon (DIV1)
879
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At verse 27. of the 2d chapter, ye have the same words that you have here in Psal. 16. Thou wilt not leave my soul in Hell;
At verse 27. of the 2d chapter, you have the same words that you have Here in Psalm 16. Thou wilt not leave my soul in Hell;
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(24) sermon (DIV1)
879
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neither wilt thou suffer thine Holy One to see corruption. neither wilt thou suffer thine Holy One to see corruption.
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(24) sermon (DIV1)
879
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So that plainly, the words of the Psalm are spoken of Christ, and of his great Sufferings.
So that plainly, the words of the Psalm Are spoken of christ, and of his great Sufferings.
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(24) sermon (DIV1)
879
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But now in the Second place;
But now in the Second place;
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(24) sermon (DIV1)
879
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Though his Sufferings were very great and many, yet saith he, My lines are fallen unto me in a pleasant place,
Though his Sufferings were very great and many, yet Says he, My lines Are fallen unto me in a pleasant place,
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(24) sermon (DIV1)
879
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and I have a goodly Heritage; and I have a goodly Heritage;
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(24) sermon (DIV1)
879
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But why so? The Reason is (in the Third place) in verse 5. The Lord is the portion of my Inheritance, and of my Cup;
But why so? The Reason is (in the Third place) in verse 5. The Lord is the portion of my Inheritance, and of my Cup;
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(24) sermon (DIV1)
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the Lord, my Father, saith he, hath drawn out my lines for me, he hath measured out my condition,
the Lord, my Father, Says he, hath drawn out my lines for me, he hath measured out my condition,
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(24) sermon (DIV1)
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and the Lord himself is my portion, and the portion of mine Inheritance. Thus now, may every godly man say;
and the Lord himself is my portion, and the portion of mine Inheritance. Thus now, may every godly man say;
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(24) sermon (DIV1)
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My lines are fallen unto me in a pleasant place, yea, I have a goodly Heritage;
My lines Are fallen unto me in a pleasant place, yea, I have a goodly Heritage;
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(24) sermon (DIV1)
879
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Why? for the Lord is the Portion of mine Inheritance, and of my Cup; Surely, therefore he hath no reason to be discouraged, whatever his Condition be. Again, Secondly:
Why? for the Lord is the Portion of mine Inheritance, and of my Cup; Surely, Therefore he hath no reason to be discouraged, whatever his Condition be. Again, Secondly:
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(24) sermon (DIV1)
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If a man do not live upon his Condition it self, but upon his call into his Condition;
If a man do not live upon his Condition it self, but upon his call into his Condition;
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(24) sermon (DIV1)
880
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then he hath no reason to be discouraged in regard of his Condition it self.
then he hath no reason to be discouraged in regard of his Condition it self.
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(24) sermon (DIV1)
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Now as our Lord and Savior Christ said, Man lives not by Bread, but by every Word of God;
Now as our Lord and Saviour christ said, Man lives not by Bred, but by every Word of God;
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(24) sermon (DIV1)
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so say I, Man lives not upon his Condition, but upon Gods Call into his Condition;
so say I, Man lives not upon his Condition, but upon God's Call into his Condition;
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(24) sermon (DIV1)
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and if God cal a man into a Condition, he wil maintain him in it:
and if God call a man into a Condition, he will maintain him in it:
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(24) sermon (DIV1)
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therefore you find those two go together, in Psal. 16. Thou maintainest my Lot; at the latter end of verse 5. And my lines are fallen to me in a pleasant place.
Therefore you find those two go together, in Psalm 16. Thou maintainest my Lot; At the latter end of verse 5. And my lines Are fallen to me in a pleasant place.
av pn22 vvb d crd vvi av, p-acp np1 crd pns21 vv2 po11 n1; p-acp dt d n1 pp-f n1 crd cc po11 n2 vbr vvn p-acp pno11 p-acp dt j n1.
(24) sermon (DIV1)
880
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7420
And thus it was with the Children of Israel, when they went through the red Sea;
And thus it was with the Children of Israel, when they went through the read Sea;
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(24) sermon (DIV1)
880
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7421
it is said, The Waters stood like a wall on each side of them:
it is said, The Waters stood like a wall on each side of them:
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(24) sermon (DIV1)
880
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7422
ye never read before, of a wall of water, and yet then the waters were as a wall unto them;
you never read before, of a wall of water, and yet then the waters were as a wall unto them;
pn22 av-x vvn a-acp, pp-f dt n1 pp-f n1, cc av av dt n2 vbdr p-acp dt n1 p-acp pno32;
(24) sermon (DIV1)
880
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a strange kind of Wall made of Waters;
a strange kind of Wall made of Waters;
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(24) sermon (DIV1)
880
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7424
but saith the Text, The Waters were as a Wall, stood as a Wall on each side of them.
but Says the Text, The Waters were as a Wall, stood as a Wall on each side of them.
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(24) sermon (DIV1)
880
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7425
Beloved, Gods Call, is our Wall; which wil bear off, and bear up ones heart under troubles, and discouragements.
beloved, God's Call, is our Wall; which will bear off, and bear up ones heart under Troubles, and discouragements.
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(24) sermon (DIV1)
880
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O! •aith a gracious soul, what abundance of opposition do I meet withal in my Condition;
OH! •aith a gracious soul, what abundance of opposition do I meet withal in my Condition;
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(24) sermon (DIV1)
880
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7427
but yet the Lord hath called me into this Condition, and therefore I am quiet, I am contented, I am satisfied;
but yet the Lord hath called me into this Condition, and Therefore I am quiet, I am contented, I am satisfied;
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(24) sermon (DIV1)
880
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7428
I confess I did not think to have met with so much Affliction in my Condition as now I do;
I confess I did not think to have met with so much Affliction in my Condition as now I do;
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(24) sermon (DIV1)
880
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7429
but God hath called me into it, and therefore I have Comfort.
but God hath called me into it, and Therefore I have Comfort.
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(24) sermon (DIV1)
880
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7430
Thus it is with al the Saints, they are led by Gods Call into their Condition,
Thus it is with all the Saints, they Are led by God's Call into their Condition,
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(24) sermon (DIV1)
880
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and they can shew their Patent, they can say, here is my Call.
and they can show their Patent, they can say, Here is my Call.
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(24) sermon (DIV1)
880
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7432
Now, if a man do not live upon the Condition it self, but upon Gods Call into his Condition;
Now, if a man do not live upon the Condition it self, but upon God's Call into his Condition;
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(24) sermon (DIV1)
880
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7433
and God doth cal his People into whatsoever condition they are; then they have no reason to be discouraged by reason of their Condition. Again, Thirdly:
and God does call his People into whatsoever condition they Are; then they have no reason to be discouraged by reason of their Condition. Again, Thirdly:
cc np1 vdz vvi po31 n1 p-acp r-crq n1 pns32 vbr; av pns32 vhb dx n1 pc-acp vbi vvn p-acp n1 pp-f po32 n1. av, ord:
(24) sermon (DIV1)
880
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7434
If there be no Condition that a godly man can fall into, but there is some mercy that is mixed with it,
If there be no Condition that a godly man can fallen into, but there is Some mercy that is mixed with it,
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(24) sermon (DIV1)
881
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7435
and Jesus Christ hath paid for that too; then a man hath no reason to be discouraged, whatever his condition be.
and jesus christ hath paid for that too; then a man hath no reason to be discouraged, whatever his condition be.
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(24) sermon (DIV1)
881
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7436
Now you know what Solomon saith;
Now you know what Solomon Says;
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(24) sermon (DIV1)
881
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7437
Shall a living man complain? is not a living Dog, better than a dead Lyon? Some Mercy stil that is mixed with Misery,Shall a living man complain? is not a living Dog, better than a dead lion? some Mercy still that is mixed with Misery,
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(24) sermon (DIV1)
881
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7438
and Jesus Christ hath paid the Reckoning; godly men have nothing to pay, not any thing to pay.
and jesus christ hath paid the Reckoning; godly men have nothing to pay, not any thing to pay.
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(24) sermon (DIV1)
881
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7439
Suppose you were invited to a great Feast, and some of the Dishes were not so wel dressed or cooked up, as you desire;
Suppose you were invited to a great Feast, and Some of the Dishes were not so well dressed or cooked up, as you desire;
vvb pn22 vbdr vvn p-acp dt j n1, cc d pp-f dt n2 vbdr xx av av vvn cc vvn a-acp, c-acp pn22 vvb;
(24) sermon (DIV1)
881
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7440
would you find fault? would you complain? No; Why? Because this feast doth cost me nothing:
would you find fault? would you complain? No; Why? Because this feast does cost me nothing:
vmd pn22 vvi n1? vmd pn22 vvi? uh-dx; q-crq? p-acp d n1 vdz vvi pno11 pix:
(24) sermon (DIV1)
881
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7441
the Master of the Feast may find fault, but I am a Guest, and it cost me nothing,
the Master of the Feast may find fault, but I am a Guest, and it cost me nothing,
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(24) sermon (DIV1)
881
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7442
and therefore I have no reason to complain.
and Therefore I have no reason to complain.
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(24) sermon (DIV1)
881
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7443
Beloved, the Lord Jesus Christ, is the great Master of the Feast, and of al the Comforts which you have,
beloved, the Lord jesus christ, is the great Master of the Feast, and of all the Comforts which you have,
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(24) sermon (DIV1)
881
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7444
and he hath paid all your reckoning, there is nothing for you to pay;
and he hath paid all your reckoning, there is nothing for you to pay;
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(24) sermon (DIV1)
881
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and if you bring in your Prayers, your Tears, your Obedience, as matter of Payment, they wil not be taken;
and if you bring in your Prayers, your Tears, your obedience, as matter of Payment, they will not be taken;
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(24) sermon (DIV1)
881
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7446
•o, saith Christ, I have paid al my self, witness these empty Purses, these empty Veins of mine;
•o, Says christ, I have paid all my self, witness these empty Purses, these empty veins of mine;
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(24) sermon (DIV1)
881
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7447
as for you, O my Friends, ye are welcom, but you have nothing to pay, not a penny, not a fa•thing.
as for you, Oh my Friends, you Are welcome, but you have nothing to pay, not a penny, not a fa•thing.
c-acp c-acp pn22, uh po11 n2, pn22 vbr j-jn, cc-acp pn22 vhb pix pc-acp vvi, xx dt n1, xx dt n1.
(24) sermon (DIV1)
881
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7448
I say, there is no condition that a godly man can fal into, but there is some mercy that is mixed withal,
I say, there is no condition that a godly man can fall into, but there is Some mercy that is mixed withal,
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(24) sermon (DIV1)
881
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7449
and Christ hath paid the reckoning for the mercy too;
and christ hath paid the reckoning for the mercy too;
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(24) sermon (DIV1)
881
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7450
surely then, the People or God have no reason to be discouraged by reason of their condition.
surely then, the People or God have no reason to be discouraged by reason of their condition.
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(24) sermon (DIV1)
881
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7451
But (wil some say) I am in a poor, low, mean, base, and despised condition, But (will Some say) I am in a poor, low, mean, base, and despised condition,
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(24) sermon (DIV1)
882
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7452
and therefore I am thus disquieted;
and Therefore I am thus disquieted;
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(24) sermon (DIV1)
882
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7453
as for those that are in a prosperous estate and condition, they may well bear up their heads, and be of good comfort:
as for those that Are in a prosperous estate and condition, they may well bear up their Heads, and be of good Comfort:
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(24) sermon (DIV1)
882
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7454
Rich men indeed, and those that are in a prosperous condition, have many opportunities of serving God, publickly,
Rich men indeed, and those that Are in a prosperous condition, have many opportunities of serving God, publicly,
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(24) sermon (DIV1)
882
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7455
and privately, which a poor man hath not;
and privately, which a poor man hath not;
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(24) sermon (DIV1)
882
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7456
they have time to frequent the Ordinances in the week, to converse much with God in private,
they have time to frequent the Ordinances in the Week, to converse much with God in private,
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(24) sermon (DIV1)
882
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7457
whilst the poor man is fain to be at work for his living, and glad he can get his living too;
while the poor man is fain to be At work for his living, and glad he can get his living too;
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(24) sermon (DIV1)
882
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7458
there is no man knows the misery of a poor condition, but those that are in it:
there is no man knows the misery of a poor condition, but those that Are in it:
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(24) sermon (DIV1)
882
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and such is my condition and, therefore I am thus discouraged; have I not cause and reason for it? No:and such is my condition and, Therefore I am thus discouraged; have I not cause and reason for it? No:
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(24) sermon (DIV1)
882
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for whosoever you are that speak, or think thus;
for whosoever you Are that speak, or think thus;
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(24) sermon (DIV1)
883
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7461
Do you know what the burden of Prosperity is? You see a Town somtimes upon the side of a Hill,
Do you know what the burden of Prosperity is? You see a Town sometimes upon the side of a Hill,
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(24) sermon (DIV1)
883
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7462
and you say, what a fine Town is there, what pleasant Meadows are about it, what excellent Woods, what clean Waies unto it:
and you say, what a fine Town is there, what pleasant Meadows Are about it, what excellent Woods, what clean Ways unto it:
cc pn22 vvb, r-crq dt j n1 vbz a-acp, r-crq j n2 vbr p-acp pn31, r-crq j n2, r-crq j n2 p-acp pn31:
(24) sermon (DIV1)
883
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7463
Thus you speak at a distance:
Thus you speak At a distance:
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(24) sermon (DIV1)
883
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7464
But when you draw neer unto this Town, and go through some of the Lanes, you find them very dirty,
But when you draw near unto this Town, and go through Some of the Lanes, you find them very dirty,
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(24) sermon (DIV1)
883
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7465
and then you say, I did not think at a distance, that there had been such a dirty Lane about this Town;
and then you say, I did not think At a distance, that there had been such a dirty Lane about this Town;
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(24) sermon (DIV1)
883
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7466
I saw nothing but fine, and clean Meadows when I was at a distance, I did not think there had been such dirty passages to it.
I saw nothing but fine, and clean Meadows when I was At a distance, I did not think there had been such dirty passages to it.
pns11 vvd pix cc-acp j, cc j n2 c-crq pns11 vbds p-acp dt n1, pns11 vdd xx vvi a-acp vhd vbn d j n2 p-acp pn31.
(24) sermon (DIV1)
883
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7951
I had fainted, unless I had beleeved. Faith bears up the heart against all Discouragements.
I had fainted, unless I had believed. Faith bears up the heart against all Discouragements.
pns11 vhd vvn, cs pns11 vhd vvn. n1 vvz a-acp dt n1 p-acp d n2.
(25) sermon (DIV1)
923
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So, when you look upon Prosperity at a distance, you think there is no dirty Lanes, no foul Passages to it, and from it;
So, when you look upon Prosperity At a distance, you think there is no dirty Lanes, no foul Passages to it, and from it;
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(24) sermon (DIV1)
883
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but when you come neer unto it, then you find many a dirty passage, and you say, O! what dirty sloughs are here? The Truth is, the more Prosperous (I speak now of outward Prosperity) a mans Condition is, the more opportunities he hath, of doing, and receiving good.
but when you come near unto it, then you find many a dirty passage, and you say, OH! what dirty sloughs Are Here? The Truth is, the more Prosperous (I speak now of outward Prosperity) a men Condition is, the more opportunities he hath, of doing, and receiving good.
cc-acp c-crq pn22 vvb av-j p-acp pn31, cs pn22 vvb d dt j n1, cc pn22 vvb, uh q-crq j n2 vbr av? dt n1 vbz, dt av-dc j (pns11 vvb av pp-f j n1) dt ng1 n1 vbz, dt dc n2 pns31 vhz, pp-f vdg, cc vvg j.
(24) sermon (DIV1)
883
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7469
But if you look into Numbers, 4. you shal find, That every opportunity of Service carries a burden with it;
But if you look into Numbers, 4. you shall find, That every opportunity of Service carries a burden with it;
p-acp cs pn22 vvb p-acp n2, crd pn22 vmb vvi, cst d n1 pp-f n1 vvz dt n1 p-acp pn31;
(24) sermon (DIV1)
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7470
and therefore the Service of the Levites, is often, and in many verses of the Chapter, called a burden:
and Therefore the Service of the Levites, is often, and in many Verses of the Chapter, called a burden:
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(24) sermon (DIV1)
883
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7471
I wil name but one, which is the last;
I will name but one, which is the last;
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(24) sermon (DIV1)
883
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7472
According to the Commandement of the Lord, they were numbered by the hand of Moses, every one according to his Service, and according to his Burden: According to the Commandment of the Lord, they were numbered by the hand of Moses, every one according to his Service, and according to his Burden:
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(24) sermon (DIV1)
883
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7473
Service, and Burden, do here go together; Burden, and Service; Service, and Burden.
Service, and Burden, do Here go together; Burden, and Service; Service, and Burden.
n1, cc n1, vdb av vvi av; n1, cc n1; n1, cc n1.
(24) sermon (DIV1)
883
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7474
And now poor soul, is it a burden to you, that you are freed from a burden? hath not our Lord and Savior Christ said,
And now poor soul, is it a burden to you, that you Are freed from a burden? hath not our Lord and Saviour christ said,
cc av j n1, vbz pn31 dt n1 p-acp pn22, cst pn22 vbr vvn p-acp dt n1? vhz xx po12 n1 cc n1 np1 vvd,
(24) sermon (DIV1)
883
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7475
and do you not find it in Experience, That the poor receive the Gospel? is not a living Sprig of a Tree, better than a dead Arm? The poor Hen (you know) so long as she lives, is upon the Dunghil,
and do you not find it in Experience, That the poor receive the Gospel? is not a living Sprig of a Tree, better than a dead Arm? The poor Hen (you know) so long as she lives, is upon the Dunghill,
cc vdb pn22 xx vvi pn31 p-acp n1, cst dt j vvi dt n1? vbz xx dt j-vvg n1 pp-f dt n1, jc cs dt j n1? dt j n1 (pn22 vvb) av av-j c-acp pns31 vvz, vbz p-acp dt n1,
(24) sermon (DIV1)
883
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and there she is scraping, and picking up her living; but when she is dead, then she is brought unto the Masters Table.
and there she is scraping, and picking up her living; but when she is dead, then she is brought unto the Masters Table.
cc a-acp pns31 vbz vvg, cc vvg a-acp po31 n-vvg; cc-acp c-crq pns31 vbz j, cs pns31 vbz vvn p-acp dt ng1 n1.
(24) sermon (DIV1)
883
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7477
The Hawk on the contrary, while he is living, is carryed upon the Fist, and upon the Arm,
The Hawk on the contrary, while he is living, is carried upon the Fist, and upon the Arm,
dt n1 p-acp dt n-jn, cs pns31 vbz vvg, vbz vvn p-acp dt n1, cc p-acp dt n1,
(24) sermon (DIV1)
883
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7478
and hath good flesh, and provision made for him, and a house to sit in; but when the Hawk dieth, then he is thrown out unto the Dunghil. So in this case;
and hath good Flesh, and provision made for him, and a house to fit in; but when the Hawk Dieth, then he is thrown out unto the Dunghill. So in this case;
cc vhz j n1, cc n1 vvn p-acp pno31, cc dt n1 pc-acp vvi p-acp; cc-acp c-crq dt n1 vvz, cs pns31 vbz vvn av p-acp dt n1. av p-acp d n1;
(24) sermon (DIV1)
883
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7479
so long as a poor, godly man is living here, it may be he is upon the Dunghil,
so long as a poor, godly man is living Here, it may be he is upon the Dunghill,
av av-j c-acp dt j, j n1 vbz vvg av, pn31 vmb vbi pns31 vbz p-acp dt n1,
(24) sermon (DIV1)
883
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7480
and picking up his living, a little, and a little; but when he dieth, then he is brought into his Masters presence.
and picking up his living, a little, and a little; but when he Dieth, then he is brought into his Masters presence.
cc vvg a-acp po31 n-vvg, dt j, cc dt j; cc-acp c-crq pns31 vvz, cs pns31 vbz vvn p-acp po31 ng1 n1.
(24) sermon (DIV1)
883
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7481
But the rich, ungodly man, when he dieth (though while he lived, he had great provision) yet then he is thrown out unto the Dunghil,
But the rich, ungodly man, when he Dieth (though while he lived, he had great provision) yet then he is thrown out unto the Dunghill,
p-acp dt j, j n1, c-crq pns31 vvz (c-acp cs pns31 vvd, pns31 vhd j n1) av cs pns31 vbz vvn av p-acp dt n1,
(24) sermon (DIV1)
883
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7482
and comes no more into his Masters Presence.
and comes no more into his Masters Presence.
cc vvz dx dc p-acp po31 ng1 n1.
(24) sermon (DIV1)
883
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7483
O! you that are godly, though in a low condition, would you then change your condition with the wicked? The lower your Condition is, the higher is your Obedience;
OH! you that Are godly, though in a low condition, would you then change your condition with the wicked? The lower your Condition is, the higher is your obedience;
uh pn22 cst vbr j, cs p-acp dt j n1, vmd pn22 av vvi po22 n1 p-acp dt j? dt vvb po22 n1 vbz, dt jc vbz po22 n1;
(24) sermon (DIV1)
883
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if you submit unto the work of your Condition, this is Angelical Obedience:
if you submit unto the work of your Condition, this is Angelical obedience:
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(24) sermon (DIV1)
883
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7485
for the Angels, though in order of Nature, they are above Men, yet at the Command of God, they are ministring Spirits unto Men, attend,
for the Angels, though in order of Nature, they Are above Men, yet At the Command of God, they Are ministering Spirits unto Men, attend,
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(24) sermon (DIV1)
883
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and the lower the work is, that they do in tending Men, the higher is their Obedience to God. So say I;
and the lower the work is, that they do in tending Men, the higher is their obedience to God. So say I;
cc dt jc dt n1 vbz, cst pns32 vdb p-acp vvg n2, dt jc vbz po32 n1 p-acp np1. av vvb pns11;
(24) sermon (DIV1)
883
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The lower the work of your Condition is, the higher, and more Angelical, is your Obedience in submitting unto your Cond•tion, and to the work thereof. Luther said;
The lower the work of your Condition is, the higher, and more Angelical, is your obedience in submitting unto your Cond•tion, and to the work thereof. Luther said;
dt jc dt n1 pp-f po22 n1 vbz, dt jc, cc av-dc j, vbz po22 n1 p-acp vvg p-acp po22 n1, cc p-acp dt n1 av. np1 vvd;
(24) sermon (DIV1)
883
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A poor woman knitting of a pair of stockens in a way of Faith, doth a greater work,
A poor woman knitting of a pair of stockens in a Way of Faith, does a greater work,
dt j n1 vvg pp-f dt n1 pp-f n2 p-acp dt n1 pp-f n1, vdz dt jc n1,
(24) sermon (DIV1)
883
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than Alexander did in conquering the World. It was the Speech of a good man that is now in Heaven;
than Alexander did in conquering the World. It was the Speech of a good man that is now in Heaven;
cs np1 vdd p-acp j-vvg dt n1. pn31 vbds dt n1 pp-f dt j n1 cst vbz av p-acp n1;
(24) sermon (DIV1)
883
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The more Riches, the more Debts:
The more Riches, the more Debts:
dt dc n2, dt dc n2:
(24) sermon (DIV1)
883
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for if a man be not in Christ, al his present Riches wil be future Debts;
for if a man be not in christ, all his present Riches will be future Debts;
c-acp cs dt n1 vbb xx p-acp np1, d po31 j n2 vmb vbi j-jn n2;
(24) sermon (DIV1)
883
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he wil wish, O! that I had had less of them, O! that I had had never a penny.
he will wish, OH! that I had had less of them, OH! that I had had never a penny.
pns31 vmb vvi, uh cst pns11 vhd vhn dc pp-f pno32, uh cst pns11 vhd vhn av-x dt n1.
(24) sermon (DIV1)
883
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And I pray tel me, who have most Promises in Scripture? the Poor, or the Rich? the Oppressed,
And I pray tell me, who have most Promises in Scripture? the Poor, or the Rich? the Oppressed,
cc pns11 vvb vvb pno11, r-crq vhb av-ds vvz p-acp n1? dt j, cc dt j? dt j-vvn,
(24) sermon (DIV1)
883
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or the Oppressor? the High, or the Low? He that is most exercised, hath the most Promises;
or the Oppressor? the High, or the Low? He that is most exercised, hath the most Promises;
cc dt n1? dt j, cc dt j? pns31 cst vbz av-ds vvn, vhz dt av-ds vvz;
(24) sermon (DIV1)
883
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and a low Condition, is an excellent Commentary upon those Promises. When the Sun shines, ye see not the Stars;
and a low Condition, is an excellent Commentary upon those Promises. When the Sun shines, you see not the Stars;
cc dt j n1, vbz dt j n1 p-acp d vvz. c-crq dt n1 vvz, pn22 vvb xx dt n2;
(24) sermon (DIV1)
883
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but in the night, the Stars appear. So, whilst Prosperity shines upon us, we do not see the Promises;
but in the night, the Stars appear. So, while Prosperity shines upon us, we do not see the Promises;
cc-acp p-acp dt n1, dt n2 vvb. np1, cs n1 vvz p-acp pno12, pns12 vdb xx vvi dt vvz;
(24) sermon (DIV1)
883
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but when the night comes, Adversity comes, a dark and low Condition comes, then we see those Promises which we saw not before.
but when the night comes, Adversity comes, a dark and low Condition comes, then we see those Promises which we saw not before.
cc-acp c-crq dt n1 vvz, n1 vvz, dt j cc j n1 vvz, cs pns12 vvb d vvz r-crq pns12 vvd xx a-acp.
(24) sermon (DIV1)
883
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But suppose that a Father hath two Children, and to one he gives a brave Garment, saying unto him;
But suppose that a Father hath two Children, and to one he gives a brave Garment, saying unto him;
cc-acp vvb cst dt n1 vhz crd n2, cc p-acp crd pns31 vvz dt j n1, vvg p-acp pno31;
(24) sermon (DIV1)
883
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Child, take, and wear this Garment; but there is all thy Portion, I shall give thee no more.
Child, take, and wear this Garment; but there is all thy Portion, I shall give thee no more.
n1, vvb, cc vvi d n1; cc-acp pc-acp vbz d po21 n1, pns11 vmb vvi pno21 av-dx av-dc.
(24) sermon (DIV1)
883
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The other he gives a mean Garment to; but saith he, Child, be contented, it is nor thy Portion;
The other he gives a mean Garment to; but Says he, Child, be contented, it is nor thy Portion;
dt n-jn pns31 vvz dt j n1 p-acp; cc-acp vvz pns31, n1, vbb vvn, pn31 vbz ccx po21 n1;
(24) sermon (DIV1)
883
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thy Brothers Garment is his Portion;
thy Brother's Garment is his Portion;
po21 ng1 n1 vbz po31 n1;
(24) sermon (DIV1)
883
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but though thy Garment be mean, it is not thy Portion, I have a good Inheritance for thee:
but though thy Garment be mean, it is not thy Portion, I have a good Inheritance for thee:
cc-acp cs po21 n1 vbi j, pn31 vbz xx po21 n1, pns11 vhb dt j n1 p-acp pno21:
(24) sermon (DIV1)
883
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Will not this latter Child be contented? will he be discouraged think you, because he hath not so brave a Garment as the other hath? Why, take a wicked man,
Will not this latter Child be contented? will he be discouraged think you, Because he hath not so brave a Garment as the other hath? Why, take a wicked man,
vmb xx d d n1 vbi vvn? vmb pns31 vbi vvn vvb pn22, c-acp pns31 vhz xx av j dt n1 p-acp dt n-jn vhz? uh-crq, vvb dt j n1,
(24) sermon (DIV1)
883
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and though he have a braver Garment, yet it is all his Portion, his Portion is in this Life, there is all thou shalt have, saith God, there is thy Portion.
and though he have a braver Garment, yet it is all his Portion, his Portion is in this Life, there is all thou shalt have, Says God, there is thy Portion.
cc cs pns31 vhb dt jc n1, av pn31 vbz d po31 n1, po31 n1 vbz p-acp d n1, pc-acp vbz d pns21 vm2 vhi, vvz np1, pc-acp vbz po21 n1.
(24) sermon (DIV1)
883
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But now, as for a godly man, though he have a mean Garment, yet it is not his portion.
But now, as for a godly man, though he have a mean Garment, yet it is not his portion.
p-acp av, c-acp p-acp dt j n1, cs pns31 vhb dt j n1, av pn31 vbz xx po31 n1.
(24) sermon (DIV1)
883
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O! you that are godly, wil you then be discouraged, because you have not so brave,
OH! you that Are godly, will you then be discouraged, Because you have not so brave,
uh pn22 cst vbr j, vmb pn22 av vbi vvn, c-acp pn22 vhb xx av j,
(24) sermon (DIV1)
883
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and fine a Garment as another hath? Consider, that the Lord himself is your Portion.
and fine a Garment as Another hath? Consider, that the Lord himself is your Portion.
cc j dt n1 c-acp n-jn vhz? np1, cst dt n1 px31 vbz po22 n1.
(24) sermon (DIV1)
883
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O! but I praise the Lord, I am not in a poor, and low, and base Condition, my Condition is full enough; OH! but I praise the Lord, I am not in a poor, and low, and base Condition, my Condition is full enough;
uh p-acp pns11 vvb dt n1, pns11 vbm xx p-acp dt j, cc j, cc j n1, po11 n1 vbz j av-d;
(24) sermon (DIV1)
884
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and that after he hath been convinced ther of by the Holy Ghost. Or if you will, thus:
and that After he hath been convinced there of by the Holy Ghost. Or if you will, thus:
cc cst a-acp pns31 vhz vbn vvn a-acp pp-f p-acp dt j n1. cc cs pn22 vmb, av:
(26) sermon (DIV1)
1005
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but I am in an unsettled Condition, I am never settled in my Condition, somtimes in one Condition, and somtimes in another;
but I am in an unsettled Condition, I am never settled in my Condition, sometimes in one Condition, and sometimes in Another;
cc-acp pns11 vbm p-acp dt j-vvn n1, pns11 vbm av-x vvn p-acp po11 n1, av p-acp crd n1, cc av p-acp j-jn;
(24) sermon (DIV1)
884
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could I be but set led, though I had the lesser, I should be contented; but my Condition is never setled,
could I be but Set led, though I had the lesser, I should be contented; but my Condition is never settled,
vmd pns11 vbi p-acp n1 vvd, cs pns11 vhd dt jc, pns11 vmd vbi vvn; cc-acp po11 n1 vbz av vvn,
(24) sermon (DIV1)
884
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and therefore I am thus disquieted, and discouraged, have I not some reason now? No:and Therefore I am thus disquieted, and discouraged, have I not Some reason now? No:
cc av pns11 vbm av vvn, cc vvn, vhb pns11 xx d n1 av? uh-dx:
(24) sermon (DIV1)
884
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For I pray, what settlement would yon have here in this world? The best Estate of men, is altogether vanity;
For I pray, what settlement would yond have Here in this world? The best Estate of men, is altogether vanity;
c-acp pns11 vvb, r-crq n1 vmd d vhb av p-acp d n1? dt js n1 pp-f n2, vbz av n1;
(24) sermon (DIV1)
885
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Is there any settlement in vanity? Verily (saith the Psalmist) the best estate of every man, (or, every man in his best estate) is altogether vanity; so you read it:
Is there any settlement in vanity? Verily (Says the Psalmist) the best estate of every man, (or, every man in his best estate) is altogether vanity; so you read it:
vbz pc-acp d n1 p-acp n1? av-j (vvz dt n1) dt js n1 pp-f d n1, (cc, d n1 p-acp po31 js n1) vbz av n1; av pn22 vvb pn31:
(24) sermon (DIV1)
885
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But in the Hebrew it is, Every man standing, Omnis homo stans, as Montanus gives it, every man in his most setled Estate, so the word signifies;
But in the Hebrew it is, Every man standing, Omnis homo stans, as Montanus gives it, every man in his most settled Estate, so the word signifies;
cc-acp p-acp dt njp pn31 vbz, d n1 vvg, fw-la fw-la n2, p-acp np1 vvz pn31, d n1 p-acp po31 av-ds j-vvn n1, av dt n1 vvz;
(24) sermon (DIV1)
885
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Verily every man in his most setled estate, is altogether vanity. But suppose that your Condition be more unsetled than any others;Verily every man in his most settled estate, is altogether vanity. But suppose that your Condition be more unsettled than any Others;
av-j d n1 p-acp po31 av-ds j-vvn n1, vbz av n1. p-acp vvb cst po22 n1 vbi av-dc j-vvn cs d n2-jn;
(24) sermon (DIV1)
885
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if God hath no design but Love upon you in your unsettlement, then surely you have no reason to be disquieted because of this.
if God hath no Design but Love upon you in your unsettlement, then surely you have no reason to be disquieted Because of this.
cs np1 vhz dx n1 p-acp n1 p-acp pn22 p-acp po22 n1, av av-j pn22 vhb dx n1 pc-acp vbi vvn p-acp pp-f d.
(24) sermon (DIV1)
886
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Now I pray, why doth the Lord suffer the Condition of his People to be so unsettled in the world,
Now I pray, why does the Lord suffer the Condition of his People to be so unsettled in the world,
av pns11 vvb, q-crq vdz dt n1 vvb dt n1 pp-f po31 n1 pc-acp vbi av j p-acp dt n1,
(24) sermon (DIV1)
886
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but that they may settle upon himself? O! saith a gracious heart, I see there is no abiding place here,
but that they may settle upon himself? OH! Says a gracious heart, I see there is no abiding place Here,
cc-acp cst pns32 vmb vvi p-acp px31? uh vvz av j n1, pns11 vvb a-acp vbz dx j-vvg n1 av,
(24) sermon (DIV1)
886
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therefore I look for one that is to come, that hath a Foundation:
Therefore I look for one that is to come, that hath a Foundation:
av pns11 vvb p-acp pi cst vbz pc-acp vvi, cst vhz dt n1:
(24) sermon (DIV1)
886
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had I been settled in the world, I should never have been fixed upon God himself;
had I been settled in the world, I should never have been fixed upon God himself;
vhd pns11 vbn vvn p-acp dt n1, pns11 vmd av-x vhi vbn vvn p-acp np1 px31;
(24) sermon (DIV1)
886
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but being unsettled in the world, I learn to settle upon God himself:
but being unsettled in the world, I Learn to settle upon God himself:
cc-acp vbg j p-acp dt n1, pns11 vvb pc-acp vvi p-acp np1 px31:
(24) sermon (DIV1)
886
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God doth therefore carry his Children from Vessel to Vessel, from Condition to Condition, that their filthy scent may not remain.
God does Therefore carry his Children from Vessel to Vessel, from Condition to Condition, that their filthy scent may not remain.
np1 vdz av vvi po31 n2 p-acp n1 p-acp n1, p-acp n1 p-acp n1, cst po32 j n1 vmb xx vvi.
(24) sermon (DIV1)
886
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Beloved, there is no condition here below, that is able to grasp, or hold the Love of God to his Children;
beloved, there is no condition Here below, that is able to grasp, or hold the Love of God to his Children;
j-vvn, pc-acp vbz dx n1 av a-acp, cst vbz j pc-acp vvi, cc vvb dt n1 pp-f np1 p-acp po31 n2;
(24) sermon (DIV1)
886
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every Condition is too narrow a Vessel to hold the Love of God in, and therefore God doth lead his People into several Conditions, that so he may have the suller vent for his Love:
every Condition is too narrow a Vessel to hold the Love of God in, and Therefore God does led his People into several Conditions, that so he may have the suller vent for his Love:
d n1 vbz av j dt n1 pc-acp vvi dt n1 pp-f np1 p-acp, cc av np1 vdz vvi po31 n1 p-acp j n2, cst av pns31 vmb vhi dt jc n1 p-acp po31 n1:
(24) sermon (DIV1)
886
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So long as you are in one Condition, you do not see, or observe your own self,
So long as you Are in one Condition, you do not see, or observe your own self,
av av-j c-acp pn22 vbr p-acp crd n1, pn22 vdb xx vvi, cc vvb po22 d n1,
(24) sermon (DIV1)
886
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and carriage therein, and therefore God leads you into a new Condition, that you may see what you did in your former Condition. For Example:
and carriage therein, and Therefore God leads you into a new Condition, that you may see what you did in your former Condition. For Exampl:
cc n1 av, cc av np1 vvz pn22 p-acp dt j n1, cst pn22 vmb vvi r-crq pn22 vdd p-acp po22 j n1. p-acp n1:
(24) sermon (DIV1)
886
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When a man is in health, he doth not then observe his own carriage in the daies of Health;
When a man is in health, he does not then observe his own carriage in the days of Health;
c-crq dt n1 vbz p-acp n1, pns31 vdz xx av vvi po31 d n1 p-acp dt n2 pp-f n1;
(24) sermon (DIV1)
886
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therefore God leads him into sickness, and when he is sick, then he doth observe what his carriage was while he was in health;
Therefore God leads him into sickness, and when he is sick, then he does observe what his carriage was while he was in health;
av np1 vvz pno31 p-acp n1, cc c-crq pns31 vbz j, cs pns31 vdz vvi r-crq po31 n1 vbds n1 pns31 vbds p-acp n1;
(24) sermon (DIV1)
886
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then saith he, how wanton was I, how worldly was I, how vain was I, when I was in health:
then Says he, how wanton was I, how worldly was I, how vain was I, when I was in health:
av vvz pns31, c-crq av-jn vbds pns11, c-crq j vbds pns11, c-crq j vbds pns11, c-crq pns11 vbds p-acp n1:
(24) sermon (DIV1)
886
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But when a man is sick, then he doth not observe his carriage in that Condition;
But when a man is sick, then he does not observe his carriage in that Condition;
cc-acp c-crq dt n1 vbz j, cs pns31 vdz xx vvi po31 n1 p-acp d n1;
(24) sermon (DIV1)
886
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therefore Gods leads him into health again, and when he is in health, then he seeth what his carriage was while he was sick;
Therefore God's leads him into health again, and when he is in health, then he sees what his carriage was while he was sick;
av n2 vvz pno31 p-acp n1 av, cc c-crq pns31 vbz p-acp n1, cs pns31 vvz r-crq po31 n1 vbds n1 pns31 vbds j;
(24) sermon (DIV1)
886
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and then saith he, how froward was I, how impatient was I when I was sick.
and then Says he, how froward was I, how impatient was I when I was sick.
cc av vvz pns31, c-crq j vbds pns11, c-crq j vbds pns11 c-crq pns11 vbds j.
(24) sermon (DIV1)
886
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I say, a man doth not observe the present carriage of his soul in his present condition,
I say, a man does not observe the present carriage of his soul in his present condition,
pns11 vvb, dt n1 vdz xx vvi dt j n1 pp-f po31 n1 p-acp po31 j n1,
(24) sermon (DIV1)
886
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and therefore God leads him into a new Condition, and then he sees what his carriage was in the old condition.
and Therefore God leads him into a new Condition, and then he sees what his carriage was in the old condition.
cc av np1 vvz pno31 p-acp dt j n1, cc av pns31 vvz r-crq po31 n1 vbds p-acp dt j n1.
(24) sermon (DIV1)
886
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Phylosophy tels us, That if a sensible Object be laid close to the Organ of Sence, there wil be no sensation;
Philosophy tells us, That if a sensible Object be laid close to the Organ of Sense, there will be no sensation;
n1 vvz pno12, cst cs dt j n1 vbi vvn av-j p-acp dt n1 pp-f n1, pc-acp vmb vbi dx n1;
(24) sermon (DIV1)
886
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as if a Book be held close unto your eye, you wil not be able to read a letter;
as if a Book be held close unto your eye, you will not be able to read a Letter;
c-acp cs dt n1 vbi vvn av-j p-acp po22 n1, pn22 vmb xx vbi j pc-acp vvi dt n1;
(24) sermon (DIV1)
886
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but hold it at a convenient distance, and then you may read it al. So here;
but hold it At a convenient distance, and then you may read it all So Here;
cc-acp vvb pn31 p-acp dt j n1, cc cs pn22 vmb vvi pn31 d av av;
(24) sermon (DIV1)
886
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so long as a man is in a condition, and that is held close unto him, he doth not see his own carriage therein,
so long as a man is in a condition, and that is held close unto him, he does not see his own carriage therein,
av av-j c-acp dt n1 vbz p-acp dt n1, cc d vbz vvn av-j p-acp pno31, pns31 vdz xx vvi po31 d n1 av,
(24) sermon (DIV1)
886
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but at a distance he doth;
but At a distance he does;
cc-acp p-acp dt n1 pns31 vdz;
(24) sermon (DIV1)
886
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wherefore the Lord doth remove him to some distance from his former condition, and so he sees,
Wherefore the Lord does remove him to Some distance from his former condition, and so he sees,
c-crq dt n1 vdz vvi pno31 p-acp d n1 p-acp po31 j n1, cc av pns31 vvz,
(24) sermon (DIV1)
886
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and observeth what he was, and did therein.
and observeth what he was, and did therein.
cc vvz r-crq pns31 vbds, cc vdd av.
(24) sermon (DIV1)
886
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It is an easie thing for a man to sing when the Psalm is set, a Child can do it;
It is an easy thing for a man to sing when the Psalm is Set, a Child can do it;
pn31 vbz dt j n1 p-acp dt n1 pc-acp vvi c-crq dt n1 vbz vvn, dt n1 vmb vdi pn31;
(24) sermon (DIV1)
886
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but it requires some skil to begin, it requires some singing skil to turn readily from one tune to another;
but it requires Some skill to begin, it requires Some singing skill to turn readily from one tune to Another;
cc-acp pn31 vvz d n1 pc-acp vvi, pn31 vvz d j-vvg n1 pc-acp vvi av-j p-acp crd n1 p-acp j-jn;
(24) sermon (DIV1)
886
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but when the Psalm is begun, every one can go on then.
but when the Psalm is begun, every one can go on then.
cc-acp c-crq dt n1 vbz vvn, d pi vmb vvi p-acp av.
(24) sermon (DIV1)
886
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A poor weak Horse can go on in the Road, so long as he keeps the same way;
A poor weak Horse can go on in the Road, so long as he keeps the same Way;
dt j j n1 vmb vvi a-acp p-acp dt n1, av av-j c-acp pns31 vvz dt d n1;
(24) sermon (DIV1)
886
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but when he comes to turn out of that way into another, then he stumbles;
but when he comes to turn out of that Way into Another, then he stumbles;
cc-acp c-crq pns31 vvz pc-acp vvi av pp-f d n1 p-acp j-jn, cs pns31 vvz;
(24) sermon (DIV1)
886
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it requires some strength in a Horse to go readily over the Cart-wracks, to go readily from one way into another, this requires strength.
it requires Some strength in a Horse to go readily over the Cart-wracks, to go readily from one Way into Another, this requires strength.
pn31 vvz d n1 p-acp dt n1 pc-acp vvi av-j p-acp dt n2, pc-acp vvi av-j p-acp crd n1 p-acp j-jn, d vvz n1.
(24) sermon (DIV1)
886
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So every poor, weak man, may go on in the same way, and in the same condition, this requires no great store of strength;
So every poor, weak man, may go on in the same Way, and in the same condition, this requires no great store of strength;
av d j, j n1, vmb vvi a-acp p-acp dt d n1, cc p-acp dt d n1, d vvz dx j n1 pp-f n1;
(24) sermon (DIV1)
886
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but to carry the sameness of heart towards God in variety of Conditions, this argues strength, this requires skil:
but to carry the sameness of heart towards God in variety of Conditions, this argues strength, this requires skill:
cc-acp pc-acp vvi dt n1 pp-f n1 p-acp np1 p-acp n1 pp-f n2, d vvz n1, d vvz n1:
(24) sermon (DIV1)
886
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What therefore if the Lord wil lead you from one condition to another, and so draw out your skil,
What Therefore if the Lord will led you from one condition to Another, and so draw out your skill,
q-crq av cs dt n1 vmb vvi pn22 p-acp crd n1 p-acp j-jn, cc av vvb av po22 n1,
(24) sermon (DIV1)
886
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and strength, and hath no design but of Love upon you, wil you then be discouraged? Thus it is with all the Saints;
and strength, and hath no Design but of Love upon you, will you then be discouraged? Thus it is with all the Saints;
cc n1, cc vhz dx n1 cc-acp pp-f n1 p-acp pn22, vmb pn22 av vbi vvn? av pn31 vbz p-acp d dt n2;
(24) sermon (DIV1)
886
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surely therefore they have no reason to be cast down in this respect.
surely Therefore they have no reason to be cast down in this respect.
av-j av pns32 vhb dx n1 pc-acp vbi vvn a-acp p-acp d n1.
(24) sermon (DIV1)
886
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O! but I am not so much troubled about my outward Condition, as about the condition of my Soul, the Lord knows my Souls Condition is very sad; OH! but I am not so much troubled about my outward Condition, as about the condition of my Soul, the Lord knows my Souls Condition is very sad;
uh p-acp pns11 vbm xx av av-d vvn p-acp po11 j n1, c-acp p-acp dt n1 pp-f po11 n1, dt n1 vvz po11 n2 n1 vbz av j;
(24) sermon (DIV1)
887
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for somtimes I am under the Ordinances, and somtimes not; somtimes I can stir out to an Ordinance, but somtimes oppositions keep me at home; for sometimes I am under the Ordinances, and sometimes not; sometimes I can stir out to an Ordinance, but sometimes oppositions keep me At home;
c-acp av pns11 vbm p-acp dt n2, cc av xx; av pns11 vmb vvi av p-acp dt n1, cc-acp av n2 vvb pno11 p-acp n1-an;
(24) sermon (DIV1)
887
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I am not under a setled Ordinance;
I am not under a settled Ordinance;
pns11 vbm xx p-acp dt j-vvn n1;
(24) sermon (DIV1)
887
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and when I am under the Ordinance, I get little good thereby; I hear, and I do not remember, my heart is hard,
and when I am under the Ordinance, I get little good thereby; I hear, and I do not Remember, my heart is hard,
cc q-crq pns11 vbm p-acp dt n1, pns11 vvb j j av; pns11 vvb, cc pns11 vdb xx vvi, po11 n1 vbz j,
(24) sermon (DIV1)
887
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and dead, and dull, and it is little that I profit, and therefore I am thus discouraged; have I not cause, and reason now? No, not yet. For •i•st:and dead, and dull, and it is little that I profit, and Therefore I am thus discouraged; have I not cause, and reason now? No, not yet. For •i•st:
cc j, cc j, cc pn31 vbz j cst pns11 n1, cc av pns11 vbm av vvn; vhb pns11 xx n1, cc n1 av? uh-dx, xx av. p-acp n1:
(24) sermon (DIV1)
887
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As for your want of Ordinances, if God lead you to the want of an Ordinance, he wil make the very want of an Ordinance, to •e an Ordinance to you.
As for your want of Ordinances, if God led you to the want of an Ordinance, he will make the very want of an Ordinance, to •e an Ordinance to you.
c-acp p-acp po22 n1 pp-f n2, cs np1 vvb pn22 p-acp dt n1 pp-f dt n1, pns31 vmb vvi dt j n1 pp-f dt n1, pc-acp vvi dt n1 p-acp pn22.
(24) sermon (DIV1)
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When the Children of Israel came into the Land of Canaan, where there was ordinary food, then Manna ceased;
When the Children of Israel Come into the Land of Canaan, where there was ordinary food, then Manna ceased;
c-crq dt n2 pp-f np1 vvd p-acp dt n1 pp-f np1, c-crq pc-acp vbds j n1, cs n1 vvd;
(24) sermon (DIV1)
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but when ordinary food could not be had, as in the Wilderness, then they had Manna, Bread that was baked in the Clouds,
but when ordinary food could not be had, as in the Wilderness, then they had Manna, Bred that was baked in the Clouds,
cc-acp c-crq j n1 vmd xx vbi vhn, c-acp p-acp dt n1, cs pns32 vhd n1, n1 cst vbds vvn p-acp dt n2,
(24) sermon (DIV1)
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then they had Angels Food immediately from God;
then they had Angels Food immediately from God;
cs pns32 vhd n2 n1 av-j p-acp np1;
(24) sermon (DIV1)
888
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and immediate Mercies that come immediately out of the hand of God, are the sweetest Mercies.
and immediate mercies that come immediately out of the hand of God, Are the Sweetest mercies.
cc j n2 cst vvb av-j av pp-f dt n1 pp-f np1, vbr dt js n2.
(24) sermon (DIV1)
888
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God doth alwaies give some opportunities of good unto his People; either of doing good, or receiving good;
God does always give Some opportunities of good unto his People; either of doing good, or receiving good;
np1 vdz av vvi d n2 pp-f j p-acp po31 n1; d pp-f vdg j, cc vvg j;
(24) sermon (DIV1)
888
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and the less opportunity they have of receiving good, usually the more opportunity they have of doing good:
and the less opportunity they have of receiving good, usually the more opportunity they have of doing good:
cc dt av-dc n1 pns32 vhb pp-f vvg j, av-j dt av-dc n1 pns32 vhb pp-f vdg j:
(24) sermon (DIV1)
888
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what though your hand be empty of receiving opportunities? yet if your hand be full of doing opportunities, have you any cause to be discouraged? God knows how to give the comfort of an Ordinance in the want of an Ordinance.
what though your hand be empty of receiving opportunities? yet if your hand be full of doing opportunities, have you any cause to be discouraged? God knows how to give the Comfort of an Ordinance in the want of an Ordinance.
r-crq cs po22 n1 vbb j pp-f vvg n2? av cs po22 n1 vbb j pp-f vdg n2, vhb pn22 d n1 pc-acp vbi vvn? np1 vvz c-crq pc-acp vvi dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1.
(24) sermon (DIV1)
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When Jonah was in the Whales belly, he prayed; and in his prayer, he looked towards the Temple, though he was absent from it,
When Jonah was in the Whale's belly, he prayed; and in his prayer, he looked towards the Temple, though he was absent from it,
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(24) sermon (DIV1)
888
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and the Lord heard his prayer.
and the Lord herd his prayer.
cc dt n1 vvd po31 n1.
(24) sermon (DIV1)
888
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And Beloved, if the Lord do remember your carriage, labor of Love, Longings, Groanings, Mournings after the Ordinances,
And beloved, if the Lord do Remember your carriage, labour of Love, Longings, Groanings, Mournings After the Ordinances,
np1 vvn, cs dt n1 vdb vvi po22 n1, n1 pp-f n1, n2-vvg, n2-vvg, n2-vvg p-acp dt n2,
(24) sermon (DIV1)
888
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as much when you want them, as he remembers your enlargements under them; then you have no reason to be discouraged in this respect.
as much when you want them, as he remembers your enlargements under them; then you have no reason to be discouraged in this respect.
c-acp d c-crq pn22 vvb pno32, c-acp pns31 vvz po22 n2 p-acp pno32; cs pn22 vhb dx n1 pc-acp vbi vvn p-acp d n1.
(24) sermon (DIV1)
888
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Now look into Psal. 132. and you shal see how David presseth the Lord to remember him, verse 1. Lord, remember David, and all his afflictions; he was in great Afflictions,
Now look into Psalm 132. and you shall see how David Presseth the Lord to Remember him, verse 1. Lord, Remember David, and all his afflictions; he was in great Afflictions,
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(24) sermon (DIV1)
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and he desired the Lord to remember him;
and he desired the Lord to Remember him;
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(24) sermon (DIV1)
888
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and mourn after the Pre•ence of Go• in Christ, as the best thing i• al the world? Did ever Hypocrite dwel,
and mourn After the Pre•ence of Go• in christ, as the best thing i• all the world? Did ever Hypocrite dwell,
cc vvi p-acp dt n1 pp-f np1 p-acp np1, c-acp dt js n1 n1 d dt n1? vdd av n1 vvi,
(24) sermon (DIV1)
895
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but under what Notion would he have the Lord remember him? why saith he, remember him? How he sware unto the Lord (verse 2.) and vowed unto the mighty God of Jacob;
but under what Notion would he have the Lord Remember him? why Says he, Remember him? How he sware unto the Lord (verse 2.) and vowed unto the mighty God of Jacob;
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(24) sermon (DIV1)
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surely I will not come into the Tabernacle of my House, nor go up into my Bed; surely I will not come into the Tabernacle of my House, nor go up into my Bed;
av-j pns11 vmb xx vvi p-acp dt n1 pp-f po11 n1, ccx vvb a-acp p-acp po11 n1;
(24) sermon (DIV1)
888
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I will not give sleep to mine eyes, or slumber to mine eye-lids, until I have found out a place for the Lord,
I will not give sleep to mine eyes, or slumber to mine eyelids, until I have found out a place for the Lord,
pns11 vmb xx vvi n1 p-acp po11 n2, cc vvi p-acp po11 n2, c-acp pns11 vhb vvn av dt n1 p-acp dt n1,
(24) sermon (DIV1)
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an Habitation for the mighty God of Jacob. He wanted the Ordinance, and his heart was restless after it;an Habitation for the mighty God of Jacob. He wanted the Ordinance, and his heart was restless After it;
dt n1 p-acp dt j n1 pp-f np1 pns31 vvd dt n1, cc po31 n1 vbds j p-acp pn31;
(24) sermon (DIV1)
888
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and now he desires the Lord to remember him for this. So that I say, God wil in a special manner remember your carriage;
and now he Desires the Lord to Remember him for this. So that I say, God will in a special manner Remember your carriage;
cc av pns31 vvz dt n1 pc-acp vvi pno31 p-acp d. av cst pns11 vvb, np1 vmb p-acp dt j n1 vvb po22 n1;
(24) sermon (DIV1)
888
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labor of Love, longings, and groanings after Ordinances when you want them. O! but though the Lord do remember us in due time;
labour of Love, longings, and groanings After Ordinances when you want them. OH! but though the Lord do Remember us in due time;
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(24) sermon (DIV1)
888
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yet what shal we do in the mean time? Mark what follows;
yet what shall we do in the mean time? Mark what follows;
av q-crq vmb pns12 vdi p-acp dt j n1? n1 r-crq vvz;
(24) sermon (DIV1)
888
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at verse 6. Lo, we heard of it at Ephrata, we found it in the fields of the woods;
At verse 6. Lo, we herd of it At Ephrata, we found it in the fields of the woods;
p-acp n1 crd uh, pns12 vvd pp-f pn31 p-acp np1, pns12 vvd pn31 p-acp dt n2 pp-f dt n2;
(24) sermon (DIV1)
888
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What is that? Lo, we heard of it at Ephrata;
What is that? Lo, we herd of it At Ephrata;
r-crq vbz d? uh, pns12 vvd pp-f pn31 p-acp np1;
(24) sermon (DIV1)
888
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we heard of it, that is, we heard of the Ark (which he had spoken of before) and the Habitation of the mighty God of Jacob. We heard of it at Ephrata; as if he should say, it was commonly reported,
we herd of it, that is, we herd of the Ark (which he had spoken of before) and the Habitation of the mighty God of Jacob. We herd of it At Ephrata; as if he should say, it was commonly reported,
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(24) sermon (DIV1)
888
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and thought, that the Lord would settle his Ark, and his House, and Habitation at Ephrata, at Bethlehem, a plentiful place;
and Thought, that the Lord would settle his Ark, and his House, and Habitation At Ephrata, At Bethlehem, a plentiful place;
cc vvd, cst dt n1 vmd vvi po31 n1, cc po31 n1, cc n1 p-acp np1, p-acp np1, dt j n1;
(24) sermon (DIV1)
888
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but now we have found it in the fields of the Wood.
but now we have found it in the fields of the Wood.
cc-acp av pns12 vhb vvn pn31 p-acp dt n2 pp-f dt n1.
(24) sermon (DIV1)
888
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Now we find that the Lord wil settle his House, and his Ark at Jerusalem, which is compassed about with Hills full of Woods;
Now we find that the Lord will settle his House, and his Ark At Jerusalem, which is compassed about with Hills full of Woods;
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(24) sermon (DIV1)
888
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in the Fields of the Forrest have we found it. Beloved, our eye is all upon Ephrata, upon Bethlebem, upon the plentiful place;
in the Fields of the Forest have we found it. beloved, our eye is all upon Ephrata, upon Bethlebem, upon the plentiful place;
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(24) sermon (DIV1)
888
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but the Lord doth so order things in his Goodness, that when he brings his People into the Woods, the Fields, the Forrest, there they find his Ark, his Presence,
but the Lord does so order things in his goodness, that when he brings his People into the Woods, the Fields, the Forest, there they find his Ark, his Presence,
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(24) sermon (DIV1)
888
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and his Habitation in the midst of it.
and his Habitation in the midst of it.
cc po31 n1 p-acp dt n1 pp-f pn31.
(24) sermon (DIV1)
888
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And what godly man is there, whom God hath called at any time from the Ordinance, but he may say thus;
And what godly man is there, whom God hath called At any time from the Ordinance, but he may say thus;
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(24) sermon (DIV1)
888
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Lo, we heard of it at Ephrata, but we have found it in the Fields of the Woods;
Lo, we herd of it At Ephrata, but we have found it in the Fields of the Woods;
uh, pns12 vvd pp-f pn31 p-acp np1, p-acp pns12 vhb vvn pn31 p-acp dt n2 pp-f dt n2;
(24) sermon (DIV1)
888
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and if you do not find the Presence of God, and the Ark of God,
and if you do not find the Presence of God, and the Ark of God,
cc cs pn22 vdb xx vvi dt n1 pp-f np1, cc dt n1 pp-f np1,
(24) sermon (DIV1)
888
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and his Habitation at Ephrata; yet if ye find him in the Fields of the Woods, in the barren Forrests;
and his Habitation At Ephrata; yet if you find him in the Fields of the Woods, in the barren Forests;
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(24) sermon (DIV1)
888
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have you any cause to complain? No surely you have not.
have you any cause to complain? No surely you have not.
vhb pn22 d n1 pc-acp vvi? uh-dx av-j pn22 vhb xx.
(24) sermon (DIV1)
888
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though you did not see when it was done.
though you did not see when it was done.
cs pn22 vdd xx vvi c-crq pn31 vbds vdn.
(24) sermon (DIV1)
901
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O! but I am in a plentiful place for the present, I am at Ephrata; I am not in the barren Fields, I am under plentiful and precious Ordinances;
OH! but I am in a plentiful place for the present, I am At Ephrata; I am not in the barren Fields, I am under plentiful and precious Ordinances;
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(24) sermon (DIV1)
888
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but I do not remember, I hear, and I remember not. Secondly: Therefore ye must know, That as for your want of Memory, there is an Head-Memory, and there is an Heart-Memory:
but I do not Remember, I hear, and I Remember not. Secondly: Therefore you must know, That as for your want of Memory, there is an Head-Memory, and there is an Heart-Memory:
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(24) sermon (DIV1)
888
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Some have an Head-Memory, whereby they are able to give an account presently of all they have heard, in their due order;
some have an Head-Memory, whereby they Are able to give an account presently of all they have herd, in their due order;
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(24) sermon (DIV1)
889
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but they want an Heart-Memory to suggest the things to them when they should use the same:
but they want an Heart-Memory to suggest the things to them when they should use the same:
cc-acp pns32 vvb dt n1 pc-acp vvi dt n2 p-acp pno32 c-crq pns32 vmd vvi dt d:
(24) sermon (DIV1)
889
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Some again have an Heart-Memory, so as they can remember the things when they should use them; but they have no Head-Memory.
some again have an Heart-Memory, so as they can Remember the things when they should use them; but they have no Head-Memory.
d av vhb dt n1, av c-acp pns32 vmb vvi dt n2 c-crq pns32 vmd vvi pno32; cc-acp pns32 vhb dx n1.
(24) sermon (DIV1)
889
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Now if you can remember the things as you are to use them, though you forget the words and Method, have you any cause to complain 〈 ◊ 〉 ••ugh the words heard, do depart from you,
Now if you can Remember the things as you Are to use them, though you forget the words and Method, have you any cause to complain 〈 ◊ 〉 ••ugh the words herd, do depart from you,
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(24) sermon (DIV1)
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yet your heart 〈 ◊ 〉 •e kept sweet by the hearing of them.
yet your heart 〈 ◊ 〉 •e kept sweet by the hearing of them.
av po22 n1 〈 sy 〉 vbb vvd j p-acp dt n-vvg pp-f pno32.
(24) sermon (DIV1)
889
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Water is often poured into a Vessel, and runs out presently yet it keeps the Vessel sweet.
Water is often poured into a Vessel, and runs out presently yet it keeps the Vessel sweet.
n1 vbz av vvn p-acp dt n1, cc vvz av av-j av pn31 vvz dt n1 j.
(24) sermon (DIV1)
889
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So now, though you hear, and hear, and hear again, and you cannot remember, and the things heard do not stay by you as you desire,
So now, though you hear, and hear, and hear again, and you cannot Remember, and the things herd do not stay by you as you desire,
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(24) sermon (DIV1)
889
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yet your soul may be kept sweet thereby. Thirdly: As for your Deadness; It is some life, to feel ones own deadness;
yet your soul may be kept sweet thereby. Thirdly: As for your Deadness; It is Some life, to feel ones own deadness;
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(24) sermon (DIV1)
889
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for there is a Death, and a Deadness, as I may so speak. There is a Life, and a Liveliness;
for there is a Death, and a Deadness, as I may so speak. There is a Life, and a Liveliness;
c-acp pc-acp vbz dt n1, cc dt n1, c-acp pns11 vmb av vvi. pc-acp vbz dt n1, cc dt n1;
(24) sermon (DIV1)
890
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a man may be alive, and yet not lively, as a sick person: So a man may be under some deadness, and yet not be dead unto death.
a man may be alive, and yet not lively, as a sick person: So a man may be under Some deadness, and yet not be dead unto death.
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(24) sermon (DIV1)
890
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There is a deadness that is opposite to liveliness; and there is a deadness that is opposite to life.
There is a deadness that is opposite to liveliness; and there is a deadness that is opposite to life.
pc-acp vbz dt n1 cst vbz j-jn p-acp n1; cc pc-acp vbz dt n1 cst vbz j-jn p-acp n1.
(24) sermon (DIV1)
890
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Now you complain, O! my heart is dead, my heart is dead, this argues that it is but a deadness that is opposite to liveliness, else you could not feel your own deadness.
Now you complain, OH! my heart is dead, my heart is dead, this argues that it is but a deadness that is opposite to liveliness, Else you could not feel your own deadness.
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(24) sermon (DIV1)
890
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A man that is stark dead, cannot feel that he is dead;
A man that is stark dead, cannot feel that he is dead;
dt n1 cst vbz av-j j, vmbx vvi cst pns31 vbz j;
(24) sermon (DIV1)
890
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I say therefore, in that you feel your own deadness, it argues, that it is but a deadness that is opposite to liveliness,
I say Therefore, in that you feel your own deadness, it argues, that it is but a deadness that is opposite to liveliness,
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(24) sermon (DIV1)
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and not that deadness that is opposite to Life it self;
and not that deadness that is opposite to Life it self;
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and if you be alive in opposition to death, though you have a deadness in you that is opposite unto liveliness, have you any reason to be quite discouraged,
and if you be alive in opposition to death, though you have a deadness in you that is opposite unto liveliness, have you any reason to be quite discouraged,
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(24) sermon (DIV1)
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and cast down? The Trades-man complains that his Trade is dead, and you complain that your heart is dead;
and cast down? The Tradesman complains that his Trade is dead, and you complain that your heart is dead;
cc vvd a-acp? dt n1 vvz d po31 n1 vbz j, cc pn22 vvb cst po22 n1 vbz j;
(24) sermon (DIV1)
890
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this argues that your Trade is there, and that your Trade is in the matter of your heart. Fourthly:
this argues that your Trade is there, and that your Trade is in the matter of your heart. Fourthly:
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As for your unprofitableness, and unfruitfulness under the Means and Ordinances, ye know that there is a difference between Unfruitfulness, and less Fruitfulness;
As for your unprofitableness, and unfruitfulness under the Means and Ordinances, you know that there is a difference between Unfruitfulness, and less Fruitfulness;
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the good Ground brings forth Fruit, in some thirty, in some sixty, in some an hundred fold;
the good Ground brings forth Fruit, in Some thirty, in Some sixty, in Some an hundred fold;
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(24) sermon (DIV1)
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thirty is less than sixty, yet this is not unfruitfulness; sixty is less fruit than an hundred fold, yet this is not barrenness.
thirty is less than sixty, yet this is not unfruitfulness; sixty is less fruit than an hundred fold, yet this is not Barrenness.
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891
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A good man may be less fruitful than another, or th•• he was formerly, yet he may be fruitful;
A good man may be less fruitful than Another, or th•• he was formerly, yet he may be fruitful;
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891
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and it may be thus with you. But suppose you cannot profit under the means, and be indeed unfruitful;
and it may be thus with you. But suppose you cannot profit under the means, and be indeed unfruitful;
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(24) sermon (DIV1)
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yet there is a great deal of difference between the unfruitfulness of the good Tree,
yet there is a great deal of difference between the unfruitfulness of the good Tree,
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and the barrenness of the barren fig-tree. 1. Though a good man be unfruitful, yet he is very sensible of his unfruitfulness, O! (saith he) there is not a more barren, vile, wretched, unprofitable heart in all the world than mine:
and the Barrenness of the barren Fig tree. 1. Though a good man be unfruitful, yet he is very sensible of his unfruitfulness, OH! (Says he) there is not a more barren, vile, wretched, unprofitable heart in all the world than mine:
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(24) sermon (DIV1)
891
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'tis not so wth the barren soul. 2. Though a good man may be too unfruitful,
it's not so with the barren soul. 2. Though a good man may be too unfruitful,
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891
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yet he doth not cumber the ground;
yet he does not cumber the ground;
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891
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the barren fig-tree doth, Luke, 13. that is, he doth eat out the heart of the soyl from others, & doth hinder others;
the barren Fig tree does, Lycia, 13. that is, he does eat out the heart of the soil from Others, & does hinder Others;
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(24) sermon (DIV1)
891
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he is a cumber to the place & family where he growe and lives: the good man is not so, but though he is unprofitable in his own eyes,
he is a cumber to the place & family where he grow and lives: the good man is not so, but though he is unprofitable in his own eyes,
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(24) sermon (DIV1)
891
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yet in truth he is profitable to the souls of others. 3. Though a goo• 〈 ◊ 〉 doth not profit so much as he should and would,
yet in truth he is profitable to the Souls of Others. 3. Though a goo• 〈 ◊ 〉 does not profit so much as he should and would,
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(24) sermon (DIV1)
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yet he is 〈 … 〉 that any means should be used with him for his profit and growth,
yet he is 〈 … 〉 that any means should be used with him for his profit and growth,
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(24) sermon (DIV1)
891
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even to be digged about, and dunged:
even to be dug about, and dunged:
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(24) sermon (DIV1)
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And I will dig about it, and dung it. Upon which words, saith Bernard; Non refugit faeditatem medii, qui expectat facunditatem animae: And I will dig about it, and dung it. Upon which words, Says Bernard; Non refugit faeditatem medii, qui Expects facunditatem Spirits:
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(24) sermon (DIV1)
891
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Dung is a means unsavory, and he that desires the growth of his Grace, wil not refuse the foulness of the means, that means which to flesh and blood is unsavory. 4. Though a good man may be very unfruitful,
Dung is a means unsavoury, and he that Desires the growth of his Grace, will not refuse the foulness of the means, that means which to Flesh and blood is unsavoury. 4. Though a good man may be very unfruitful,
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891
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yet God wil not cut him down, he wil prune him, and cut him in such a time as he may grow thereby,
yet God will not Cut him down, he will prune him, and Cut him in such a time as he may grow thereby,
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(24) sermon (DIV1)
891
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but he will not cut him down. But the barren Fig-tree, he will cut it down;
but he will not Cut him down. But the barren Fig tree, he will Cut it down;
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(24) sermon (DIV1)
891
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cut it down, saith the owner, why should it cumber the ground any longer? But however it be, Art thou unfruitful, unprofitable under the means? then have you cause to be humbled:
Cut it down, Says the owner, why should it cumber the ground any longer? But however it be, Art thou unfruitful, unprofitable under the means? then have you cause to be humbled:
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Humble your self therefore before the Lord your God, yet be you not di•couraged. O! but yet this is not my case only;
Humble your self Therefore before the Lord your God, yet be you not di•couraged. OH! but yet this is not my case only;
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(24) sermon (DIV1)
891
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for I do not barely complain of my unprofitableness under the Means, and Ordinances (though that is much) but I fear that my Spiritual condition is not right;
for I do not barely complain of my unprofitableness under the Means, and Ordinances (though that is much) but I Fear that my Spiritual condition is not right;
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(24) sermon (DIV1)
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and if my spiritual condition be not good and right, after I have lived thus long under such searching means,
and if my spiritual condition be not good and right, After I have lived thus long under such searching means,
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(24) sermon (DIV1)
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and Ministry, I fear it will never be right: I do not read in all the Scripture that ever an Hypocrite was converted;
and Ministry, I Fear it will never be right: I do not read in all the Scripture that ever an Hypocrite was converted;
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Publicans and sinners I read of, but I do not read of an Hypocrite converted;
Publicans and Sinners I read of, but I do not read of an Hypocrite converted;
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and having lived under the means of Grace thus long, if now my c ndition be unsound,
and having lived under the means of Grace thus long, if now my c ndition be unsound,
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then I am an Hypocrite, and indeed this I fear, and therefore I am thus discouraged; have I not cause and reason for it? No:then I am an Hypocrite, and indeed this I Fear, and Therefore I am thus discouraged; have I not cause and reason for it? No:
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892
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For though you have lien long under the means of Grace, and are not converted, yet there is hope, there is hope concerning this.
For though you have lain long under the means of Grace, and Are not converted, yet there is hope, there is hope Concerning this.
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(24) sermon (DIV1)
893
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When our Lord and Savior Christ rose from the dead, the stone was rouled and removed away:
When our Lord and Saviour christ rose from the dead, the stone was rolled and removed away:
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and when the Lord Christ doth raise up a poor soul, he will rowl away the stone,
and when the Lord christ does raise up a poor soul, he will roll away the stone,
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(24) sermon (DIV1)
893
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though it be as heavy as death, though it be as heavy as Hypocrisy, though the stone be as heavy as Hell it self;
though it be as heavy as death, though it be as heavy as Hypocrisy, though the stone be as heavy as Hell it self;
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(24) sermon (DIV1)
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yea, Christ wil rowl away the stone though it hath lien long upon you.
yea, christ will roll away the stone though it hath lain long upon you.
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893
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And I pray, what think you of Paul? was not Paul an Hypocrite before his Conversion? Wo to you Scribes and Pharisees, Hypocrites, saith our Savior;
And I pray, what think you of Paul? was not Paul an Hypocrite before his Conversion? Woe to you Scribes and Pharisees, Hypocrites, Says our Saviour;
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and saith Paul concerning himself, concerning the Law, I was a Pharisee: our Savior saith, that the Scribes and Pharisees were Hypocrites;
and Says Paul Concerning himself, Concerning the Law, I was a Pharisee: our Saviour Says, that the Scribes and Pharisees were Hypocrites;
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893
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and Paul saith concerning himself, he wa• a Pharisee, and yet he converted. There is one Hypocrite then converted, and you may read of orhers.
and Paul Says Concerning himself, he wa• a Pharisee, and yet he converted. There is one Hypocrite then converted, and you may read of orhers.
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But is not this usual with Gods own Children? do they not speak it somtime out, th•t they are but Hypocri es? I am but an Hypocri••e.
But is not this usual with God's own Children? do they not speak it sometime out, th•t they Are but Hypocri es? I am but an Hypocri••e.
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(24) sermon (DIV1)
894
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Ye read of that blessed Martyr, Mr. John Bradford, that being in Prison, and writing to a friend, he Subscribes his Letter thus;
You read of that blessed Martyr, Mr. John Bradford, that being in Prison, and writing to a friend, he Subscribes his letter thus;
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894
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Yours in Christ, a m•st unprofitable, ha•d-hearred, mi erable sinner: And another Letter he subscribes thus;Yours in christ, a m•st unprofitable, ha•d-hearred, mi erable sinner: And Another letter he subscribes thus;
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894
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Yours in Christ, a very pa nted Hypocrite, John Bradford. Some here are, that think their souls are sincere and yet they are most unsound:Yours in christ, a very Paul nted Hypocrite, John Bradford. some Here Are, that think their Souls Are sincere and yet they Are most unsound:
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(24) sermon (DIV1)
894
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Some again think they are un•ound, and yet they are most sincere.
some again think they Are un•ound, and yet they Are most sincere.
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(24) sermon (DIV1)
894
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But to come a little neerer, and yet I must but touch upon it, Did ever Hypocrite long,
But to come a little nearer, and yet I must but touch upon it, Did ever Hypocrite long,
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895
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and abide in the work or private examination of his own soul? Did ever Hypocrite love Grace, better,
and abide in the work or private examination of his own soul? Did ever Hypocrite love Grace, better,
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895
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or more than Gift? o• that most, which is the most Spiritual, most savory? Did ever Hypocrite desire Peace,
or more than Gift? o• that most, which is the most Spiritual, most savoury? Did ever Hypocrite desire Peace,
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& Comfort for Grace sake, & not rather Grace for Peace sake? Do H•pocrites ord•narily think they are Hypocrites? where do you find that in the Scripture, that H•pocrites ordinarily think they are Hypocrites? If H•pocri•ie be a mans burden, it is not his condition:
& Comfort for Grace sake, & not rather Grace for Peace sake? Do H•pocrites ord•narily think they Are Hypocrites? where do you find that in the Scripture, that H•pocrites ordinarily think they Are Hypocrites? If H•pocri•ie be a men burden, it is not his condition:
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Did ever any Hypocrite walk contrary to himself, to his former self? when men were truly converted they did.
Did ever any Hypocrite walk contrary to himself, to his former self? when men were truly converted they did.
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So you read of Zacheus, before he was converted he was a gr•• Oppressor, and a covetous man;
So you read of Zacchaeus, before he was converted he was a gr•• Oppressor, and a covetous man;
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but being o•ce converted, saith he, Lord, behold, the half of my goods I give unto the poor;
but being o•ce converted, Says he, Lord, behold, the half of my goods I give unto the poor;
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and if I have wron•ed any man, I'•e restore fourfold; here he walks contrary to himself.and if I have wron•ed any man, I'•e restore fourfold; Here he walks contrary to himself.
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895
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So the Jaylor, before he was converted, he imprisoned the Apostles, and whipped them till the blood ran down upon their backs;
So the Jailor, before he was converted, he imprisoned the Apostles, and whipped them till the blood ran down upon their backs;
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but being converted, he hath them into his hou•e, sets meat before them, and washeth th•i• wounds;
but being converted, he hath them into his hou•e, sets meat before them, and washes th•i• wounds;
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he walks contrary to his own former self. So Paul, before he was converted, he persecuted the Saints, and the Gospel;
he walks contrary to his own former self. So Paul, before he was converted, he persecuted the Saints, and the Gospel;
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after converted, then he did preach the Gospel, which before he persecuted: thus he walked contrary to his former self.
After converted, then he did preach the Gospel, which before he persecuted: thus he walked contrary to his former self.
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I have read, or heard of a yong man that was given much to jeering, and scoffing;
I have read, or herd of a young man that was given much to jeering, and scoffing;
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and his Mother being godly, he would frequently jeer, and scoff at his own Mother;
and his Mother being godly, he would frequently jeer, and scoff At his own Mother;
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it pleased God at the last to work savingly upon him, and then he would never come into the presence of his Mother,
it pleased God At the last to work savingly upon him, and then he would never come into the presence of his Mother,
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895
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but he would fal down upon his knees, not in the morning, and evening for a blessing;
but he would fall down upon his knees, not in the morning, and evening for a blessing;
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but whenever he came into the presence of his Mother, he would fall down in a reverential way upon his knees, til she bid him stand up.
but whenever he Come into the presence of his Mother, he would fallen down in a reverential Way upon his knees, till she bid him stand up.
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I do not commend the action, but I speak this to shew, That when a man is converted,
I do not commend the actium, but I speak this to show, That when a man is converted,
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and turned to God, then he wil walk contrary to himself.
and turned to God, then he will walk contrary to himself.
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Now, whoever you be that make this Objection, Have you not found it thus in your own souls? I appeal unto you, Cannot you say thus? Indeed it is little I enjoy of God here;
Now, whoever you be that make this Objection, Have you not found it thus in your own Souls? I appeal unto you, Cannot you say thus? Indeed it is little I enjoy of God Here;
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but the Lord knows, I do long, and mourn for the presence of God i• Christ,
but the Lord knows, I do long, and mourn for the presence of God i• christ,
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(24) sermon (DIV1)
895
Image 69
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as the best thing in al the world;
as the best thing in all the world;
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(24) sermon (DIV1)
895
Image 69
7676
and I am much in the examination of mine own heart in private, when no eye doth see me;
and I am much in the examination of mine own heart in private, when no eye does see me;
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(24) sermon (DIV1)
895
Image 69
7677
and I do desire those things most that are the most Spiritual, and the most savory, those my soul closeth most with;
and I do desire those things most that Are the most Spiritual, and the most savoury, those my soul closeth most with;
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(24) sermon (DIV1)
895
Image 69
7678
and I do not desire Grace for Comfort, but I desire Comfort for Grace:
and I do not desire Grace for Comfort, but I desire Comfort for Grace:
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(24) sermon (DIV1)
895
Image 69
7679
and Ah Lord, thou knowest I have gone up and down fearing for many yeers together, that I have been an Hypocrite;
and Ah Lord, thou Knowest I have gone up and down fearing for many Years together, that I have been an Hypocrite;
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(24) sermon (DIV1)
895
Image 69
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I have sate down weeping, and said, O! I am an Hypocrite, I am an Hypocrite, Hypocrisie hath been my burden indeed.
I have sat down weeping, and said, OH! I am an Hypocrite, I am an Hypocrite, Hypocrisy hath been my burden indeed.
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(24) sermon (DIV1)
895
Image 69
7681
And Lord, thou knowest, I do now walk contrary to my former self;
And Lord, thou Knowest, I do now walk contrary to my former self;
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(24) sermon (DIV1)
895
Image 69
7682
before the Lord was pleased to work upon me, so, and so, and so I lived;
before the Lord was pleased to work upon me, so, and so, and so I lived;
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(24) sermon (DIV1)
895
Image 69
7683
but now, through Grace, I do walk contrary to my former self: Then Soul, be of good comfort;
but now, through Grace, I do walk contrary to my former self: Then Soul, be of good Comfort;
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(24) sermon (DIV1)
895
Image 69
7684
for though there may be many failings, for which you should be humbled, yet do not say that thou art an Hypocrite;
for though there may be many failings, for which you should be humbled, yet do not say that thou art an Hypocrite;
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(24) sermon (DIV1)
895
Image 69
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thy condition is, or may be, very good: wherefore go in Peace, and the Lord comfort thee.
thy condition is, or may be, very good: Wherefore go in Peace, and the Lord Comfort thee.
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(24) sermon (DIV1)
895
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O! but (wil some say) this is not my case yet; OH! but (will Some say) this is not my case yet;
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(24) sermon (DIV1)
896
Image 69
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for I do not only fear that my condition is unsound, but I am afraid that I am concluded under it,
for I do not only Fear that my condition is unsound, but I am afraid that I am concluded under it,
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(24) sermon (DIV1)
896
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and it will never be otherwise;
and it will never be otherwise;
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(24) sermon (DIV1)
896
Image 69
7689
for there are but some few Elect, and chosen ones that shall •e saved to all eternity, it may be one of a hundred, or one of a thousand;
for there Are but Some few Elect, and chosen ones that shall •e saved to all eternity, it may be one of a hundred, or one of a thousand;
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(24) sermon (DIV1)
896
Image 69
7690
and things are now cast in time according to Gods Decree before time.
and things Are now cast in time according to God's decree before time.
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(24) sermon (DIV1)
896
Image 69
7691
Indeed, if this were true, That Christ died for all, for all particular men, and that Christ intendeth to save every particular man,
Indeed, if this were true, That christ died for all, for all particular men, and that christ intends to save every particular man,
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(24) sermon (DIV1)
896
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7692
as the Doctrine of some is, then I should have hope; but I have heard that this Doctrine is not true,
as the Doctrine of Some is, then I should have hope; but I have herd that this Doctrine is not true,
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(24) sermon (DIV1)
896
Image 69
7693
and that Christ did not die for all men, with intention to save every particular man,
and that christ did not die for all men, with intention to save every particular man,
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(24) sermon (DIV1)
896
Image 69
7694
and therefore seeing that few are under Election, one of an hundred, or two of a thousand;
and Therefore seeing that few Are under Election, one of an hundred, or two of a thousand;
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(24) sermon (DIV1)
896
Image 69
7695
I fear that I am none of them; and therefore I am thus discouraged, have I not cause and reason now? No:I Fear that I am none of them; and Therefore I am thus discouraged, have I not cause and reason now? No:
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(24) sermon (DIV1)
896
Image 69
7696
For though this Doctrine be true, That there is a certain number of Elect Persons, who are but few comparatively,
For though this Doctrine be true, That there is a certain number of Elect Persons, who Are but few comparatively,
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(24) sermon (DIV1)
897
Image 69
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and that there is no such thing as General Redemption; yet this is no way prejudicial to the rise or growth of your Comfort. As for Election:
and that there is no such thing as General Redemption; yet this is no Way prejudicial to the rise or growth of your Comfort. As for Election:
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(24) sermon (DIV1)
897
Image 69
7698
It is true indeed, that there is a certain number of Elec• •ersons, whom God hath chosen to Grace and eternal Glory,
It is true indeed, that there is a certain number of Elec• •ersons, whom God hath chosen to Grace and Eternal Glory,
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(24) sermon (DIV1)
898
Image 69
7699
before the Foundation of the World was laid; for the Apostle Paul saith expressly, Ephes. 1.3. That we are chosen in Christ before the Foundation of the World;
before the Foundation of the World was laid; for the Apostle Paul Says expressly, Ephesians 1.3. That we Are chosen in christ before the Foundation of the World;
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(24) sermon (DIV1)
898
Image 69
7700
he doth not say, blessed be God, who hath decreed to chuse us, but who hath chosen us; nor doth he say, who hath chosen All,
he does not say, blessed be God, who hath decreed to choose us, but who hath chosen us; nor does he say, who hath chosen All,
pns31 vdz xx vvi, j-vvn vbb np1, r-crq vhz vvn pc-acp vvi pno12, cc-acp r-crq vhz vvn pno12; cc vdz pns31 vvi, r-crq vhz vvn d,
(24) sermon (DIV1)
898
Image 69
7701
but US, where some ar• chosen, others are left; nor doth he say, who hath chosen us upon foresight of our Faith or Holiness,
but US, where Some ar• chosen, Others Are left; nor does he say, who hath chosen us upon foresight of our Faith or Holiness,
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(24) sermon (DIV1)
898
Image 69
7702
but that we may be holy, Holiness being the fruit of Election;
but that we may be holy, Holiness being the fruit of Election;
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(24) sermon (DIV1)
898
Image 69
7703
and if ye look into Matth. 25. ye shall find that those who stand at Christs right hand at the day of Judgment,
and if you look into Matthew 25. you shall find that those who stand At Christ right hand At the day of Judgement,
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(24) sermon (DIV1)
898
Image 69
7704
unto whom he saith, Come ye blessed inherit the Kingdom, are such for whom the Kingdom was prepared b•fore the Foundation of the World.
unto whom he Says, Come you blessed inherit the Kingdom, Are such for whom the Kingdom was prepared b•fore the Foundation of the World.
p-acp ro-crq pns31 vvz, vvb pn22 vvn vvi dt n1, vbr d p-acp ro-crq dt n1 vbds vvn av dt n1 pp-f dt n1.
(24) sermon (DIV1)
898
Image 69
7705
Now this number of Elect Persons is certain, and unalterable; for the Foundation of God standeth sure.
Now this number of Elect Persons is certain, and unalterable; for the Foundation of God Stands sure.
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(24) sermon (DIV1)
899
Image 69
7706
And as the Schoolmen observe, If a man that is predestinated to life, could be damned,
And as the Schoolmen observe, If a man that is predestinated to life, could be damned,
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(24) sermon (DIV1)
899
Image 69
7707
then the Will of God might be altered; for when he doth predestinate a man to life, he wills his Salvation;
then the Will of God might be altered; for when he does predestinate a man to life, he wills his Salvation;
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(24) sermon (DIV1)
899
Image 69
7708
and when he damns a man, he wils his Damnation;
and when he damns a man, he wills his Damnation;
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(24) sermon (DIV1)
899
Image 69
7709
and therefore if those that are predestinated to life, can be damned, then the Wil of God may be altered, which is impossible;
and Therefore if those that Are predestinated to life, can be damned, then the Will of God may be altered, which is impossible;
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(24) sermon (DIV1)
899
Image 69
7710
for his Will is like himself, unchangable. As the number of Elect Persons, is certain, and cannot be diminished, nor augmented;
for his Will is like himself, unchangeable. As the number of Elect Persons, is certain, and cannot be diminished, nor augmented;
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(24) sermon (DIV1)
899
Image 69
7711
so the Lord doth certainly know all those persons, for their Names are written in the Book of Life,
so the Lord does Certainly know all those Persons, for their Names Are written in the Book of Life,
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(24) sermon (DIV1)
900
Image 69
7712
and the Lord knows who are his, that is, saith Mr. Bains, God only knows his Collectively;
and the Lord knows who Are his, that is, Says Mr. Bains, God only knows his Collectively;
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(24) sermon (DIV1)
900
Image 69
7713
no Man or Creature doth in this sense know who are Gods. But though God only knows by himself, who those are that are approved for his,
no Man or Creature does in this sense know who Are God's But though God only knows by himself, who those Are that Are approved for his,
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(24) sermon (DIV1)
900
Image 69
7714
yet a man may know that he is one of those Elect;
yet a man may know that he is one of those Elect;
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(24) sermon (DIV1)
901
Image 69
7715
for if I see my self set apart from the world in time, then may I know that God hath separated me from others before time;
for if I see my self Set apart from the world in time, then may I know that God hath separated me from Others before time;
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(24) sermon (DIV1)
901
Image 69
7716
and if I have chosen God for my Portion, then may I know that God hath chosen me,
and if I have chosen God for my Portion, then may I know that God hath chosen me,
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(24) sermon (DIV1)
901
Image 69
7717
for we chu•e him, because he hath chosen us first:
for we chu•e him, Because he hath chosen us First:
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(24) sermon (DIV1)
901
Image 69
7718
and if I love God in time, and beleeve on Christ, then I may know that he hath loved me, and given himself for me;
and if I love God in time, and believe on christ, then I may know that he hath loved me, and given himself for me;
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(24) sermon (DIV1)
901
Image 69
7719
for all our Grace is but a reflection of his Grace.
for all our Grace is but a reflection of his Grace.
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(24) sermon (DIV1)
901
Image 69
7720
If you see the Prints and Characters of the Seal upon the Wax, you know the Seal hath been set upon it,
If you see the Prints and Characters of the Seal upon the Wax, you know the Seal hath been Set upon it,
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(24) sermon (DIV1)
901
Image 69
7722
Of this mind was that blessed Martyr, Mr. John Bradford (with whom Mr. Fox doth joyn, in his Annotations upon Mr. Bradfords Faith.) Thus do I wade (saith he) in Predestination, in such sort as God hath opened;
Of this mind was that blessed Martyr, Mr. John Bradford (with whom Mr. Fox does join, in his Annotations upon Mr. Bradfords Faith.) Thus do I wade (Says he) in Predestination, in such sort as God hath opened;
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(24) sermon (DIV1)
901
Image 69
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I begin with Creation, from thence I come to Redemption, so to Justification, and so to Election:
I begin with Creation, from thence I come to Redemption, so to Justification, and so to Election:
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(24) sermon (DIV1)
901
Image 69
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We must judg of Election by that which cometh after, that is, by our Faith, and belief in Christ; We must judge of Election by that which comes After, that is, by our Faith, and belief in christ;
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(24) sermon (DIV1)
901
Image 69
7725
not th• Faith is the Efficient Cause of our Election, but the Effect rather, and the Cause certificatory,
not th• Faith is the Efficient Cause of our Election, but the Effect rather, and the Cause certificatory,
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(24) sermon (DIV1)
901
Image 69
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or the cau e of our Certification, whereby we are brought to the knowledg of our Election;
or the caused e of our Certification, whereby we Are brought to the knowledge of our Election;
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(24) sermon (DIV1)
901
Image 69
7727
and to this purpose doth the Apostle exhort us to make our Calling and Election sure;
and to this purpose does the Apostle exhort us to make our Calling and Election sure;
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(24) sermon (DIV1)
901
Image 69
7728
Give all diligence (saith he) to make your Calling a•d Election sure: Give all diligence (Says he) to make your Calling a•d Election sure:
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(24) sermon (DIV1)
901
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I• seems then, 1. Tha• t•ere are some who are E••cted. 2. That a man may know,
I• seems then, 1. Tha• t•ere Are Some who Are E••cted. 2. That a man may know,
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(24) sermon (DIV1)
901
Image 69
7730
and •e assured of his own E•ection. 3. That the way to know this, is not to begin a loft,
and •e assured of his own E•ection. 3. That the Way to know this, is not to begin a loft,
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(24) sermon (DIV1)
901
Image 69
7731
but to begin below with our Vocation;
but to begin below with our Vocation;
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(24) sermon (DIV1)
901
Image 69
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and therefore the Apostle puts Election last, saying, not make your Election, and your Vocation sure;
and Therefore the Apostle puts Election last, saying, not make your Election, and your Vocation sure;
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(24) sermon (DIV1)
901
Image 69
7733
but make your Call•ng and your El•ction sure. As for Universal Redemption, ye •ust know, That Christ did indeed die for all men:
but make your Call•ng and your El•ction sure. As for Universal Redemption, you •ust know, That christ did indeed die for all men:
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(24) sermon (DIV1)
901
Image 69
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but it's no where said, That he died for all the particular men of the world with intention to save them, which is the thing in question:
but it's no where said, That he died for all the particular men of the world with intention to save them, which is the thing in question:
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(24) sermon (DIV1)
902
Image 69
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but that he died for all, that is, both Jew and Gentile, is very true;
but that he died for all, that is, both Jew and Gentile, is very true;
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(24) sermon (DIV1)
902
Image 69
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and if ye look into Scripture, and observe how, when, and upon what occasion this Speech came in, you will easily see this is the meaning of it.
and if you look into Scripture, and observe how, when, and upon what occasion this Speech Come in, you will Easily see this is the meaning of it.
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(24) sermon (DIV1)
902
Image 69
7737
In the times of the old Testament, Christ is not said to die for all; but he bare the sins of many, Esai. 53. not of all, but of many:
In the times of the old Testament, christ is not said to die for all; but he bore the Sins of many, Isaiah. 53. not of all, but of many:
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(24) sermon (DIV1)
902
Image 69
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and so whilst Christ lived, preaching only to the Jews, and commanding his Disciples not to go into the way of the Gentiles, it's said, He gave himself a ransom for many;
and so while christ lived, preaching only to the jews, and commanding his Disciples not to go into the Way of the Gentiles, it's said, He gave himself a ransom for many;
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(24) sermon (DIV1)
902
Image 69
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not for all, but for many:
not for all, but for many:
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(24) sermon (DIV1)
902
Image 69
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but when the Apostles preached to the Gentiles, then it's said indeed, and not before, That Christ died for all,
but when the Apostles preached to the Gentiles, then it's said indeed, and not before, That christ died for all,
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(24) sermon (DIV1)
902
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Why? Because they held forth Christ to the Gentile, as wel as to the Jew:
Why? Because they held forth christ to the Gentile, as well as to the Jew:
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(24) sermon (DIV1)
902
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Now, what saith the Doctrine of Universal Redemption, to the Satisfaction of Christ for actual sins? It plainly tels us, that a man may be,
Now, what Says the Doctrine of Universal Redemption, to the Satisfaction of christ for actual Sins? It plainly tells us, that a man may be,
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And therefore if ye look into 1 Tim. 2. you shal find, That whereas the Apostle had said, verse 4. Who would have all men to be saved; and ver. 5.6. Fo• there is one Mediator who gave himself a ransom for all:
And Therefore if you look into 1 Tim. 2. you shall find, That whereas the Apostle had said, verse 4. Who would have all men to be saved; and ver. 5.6. Fo• there is one Mediator who gave himself a ransom for all:
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(24) sermon (DIV1)
902
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He explains this, in regard of the Gentiles, verse 7. Whereunto I am ordained, a Preacher, and an Apostle; a Teacher of the Gentiles:
He explains this, in regard of the Gentiles, verse 7. Whereunto I am ordained, a Preacher, and an Apostle; a Teacher of the Gentiles:
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(24) sermon (DIV1)
902
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and thus it is a reason why they should pray for all, even for the Heathen Magistrates, ver. 1. And to the same purpose doth the Apostle John speak, Epist. 1. Chap. 2. Ver, •. And he (speaking of Christ) is the Propitiation for our sins;
and thus it is a reason why they should pray for all, even for the Heathen Magistrates, ver. 1. And to the same purpose does the Apostle John speak, Epistle 1. Chap. 2. Ver, •. And he (speaking of christ) is the Propitiation for our Sins;
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(24) sermon (DIV1)
902
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and not for ours only, but for the whol world; not for the sins of the whol World, as o•r Translation gives it:and not for ours only, but for the Whole world; not for the Sins of the Whole World, as o•r translation gives it:
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(24) sermon (DIV1)
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But as the Greek, and the ancient Syriack renders it, for the whol world:
But as the Greek, and the ancient Syriac renders it, for the Whole world:
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(24) sermon (DIV1)
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but why, and how is Christ the Propitiation for the whol World? What, is Christ the Propitiation for every particular man in the World? No,
but why, and how is christ the Propitiation for the Whole World? What, is christ the Propitiation for every particular man in the World? No,
cc-acp q-crq, cc q-crq vbz np1 dt n1 p-acp dt j-jn n1? q-crq, vbz np1 dt n1 p-acp d j n1 p-acp dt n1? uh-dx,
(24) sermon (DIV1)
902
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but the whol World is opposed to the Jews, unto whom he wrote;
but the Whole World is opposed to the jews, unto whom he wrote;
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(24) sermon (DIV1)
902
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for to the beleeving scattered Jews did he now write, as appears by the Title of this Epistle, called an Epistle General;
for to the believing scattered jews did he now write, as appears by the Title of this Epistle, called an Epistle General;
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(24) sermon (DIV1)
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which Title, only those Epistles of James, Jude, and Peter have; which were written to the scattered Jews, 1 Pet. 1. 1 James, 1.1.
which Title, only those Epistles of James, U^de, and Peter have; which were written to the scattered jews, 1 Pet. 1. 1 James, 1.1.
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(24) sermon (DIV1)
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So that in this sense it is true, Christ died for all, that is, for the Jew and Gentile;
So that in this sense it is true, christ died for all, that is, for the Jew and Gentile;
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(24) sermon (DIV1)
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but that he died for every particular man in the world, with intention to save him, is no where to be found in the Scripture.
but that he died for every particular man in the world, with intention to save him, is no where to be found in the Scripture.
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(24) sermon (DIV1)
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As for the comfortableness of that Doctrine of Universal Redemption, whereas it's said, That it is Conducible to the comfort of such as are afflicted and troubled in Spirit.
As for the comfortableness of that Doctrine of Universal Redemption, whereas it's said, That it is Conducible to the Comfort of such as Are afflicted and troubled in Spirit.
c-acp p-acp dt n1 pp-f d n1 pp-f j-u n1, cs pn31|vbz vvn, cst pn31 vbz j p-acp dt n1 pp-f d c-acp vbr vvn cc vvn p-acp n1.
(24) sermon (DIV1)
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If this Doctrine of Universal Rede•ption, be indeed an Enemy to the comfort of a poor, doubting, afflicted soul, then you have no reason to be discouraged in regard of this Objection,
If this Doctrine of Universal Rede•ption, be indeed an Enemy to the Comfort of a poor, doubting, afflicted soul, then you have no reason to be discouraged in regard of this Objection,
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(24) sermon (DIV1)
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or of your own Condition in this respect. Now to cleer that, take these Four or Five Arguments:
or of your own Condition in this respect. Now to clear that, take these Four or Five Arguments:
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(24) sermon (DIV1)
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Arg. 1. That Doctrine which doth enervate, or make void the Satisfaction of Christ for actual sins, cannot be a friend,Argument 1. That Doctrine which does enervate, or make void the Satisfaction of christ for actual Sins, cannot be a friend,
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(24) sermon (DIV1)
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but a great enemy to the faith and comfort of a poor, doubting, and afflicted soul;
but a great enemy to the faith and Comfort of a poor, doubting, and afflicted soul;
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(24) sermon (DIV1)
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for he is especially troubled for his actual sins;
for he is especially troubled for his actual Sins;
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and the great comfort that he hath, lieth in this, That Christ hath satisfied for them.
and the great Comfort that he hath, lies in this, That christ hath satisfied for them.
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and thousands are damned for those very sins which Christ hath satisfied for, and it must needs •ay so;
and thousands Are damned for those very Sins which christ hath satisfied for, and it must needs •ay so;
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(24) sermon (DIV1)
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for if Christ died for all the particular men in the world, then all the particular men in the world may be saved;
for if christ died for all the particular men in the world, then all the particular men in the world may be saved;
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(24) sermon (DIV1)
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and if they may be saved, then Christ did bear their actual sins on the Cross,
and if they may be saved, then christ did bear their actual Sins on the Cross,
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or else a mans sins may be pardoned, which Christ did not bear on the Cross;
or Else a men Sins may be pardoned, which christ did not bear on the Cross;
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and if Christ did bear the actual sins of all the Particular men in the world,
and if christ did bear the actual Sins of all the Particular men in the world,
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then those that are damned, must be damned for those very sins which Christ did bear,
then those that Are damned, must be damned for those very Sins which christ did bear,
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and satisfie for, or else they are not damned for them:
and satisfy for, or Else they Are not damned for them:
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But men are not only damned for their final unbelief, but for sins against the Law;
But men Are not only damned for their final unbelief, but for Sins against the Law;
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(24) sermon (DIV1)
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for the Law is made for the ungodly: and Rom. 2.12. As many as have sinned without Law, shall also perish without Law.
for the Law is made for the ungodly: and Rom. 2.12. As many as have sinned without Law, shall also perish without Law.
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And because of these things (saith the Apostle, speaking of actual sins against the Law) the wrath of God cometh upon the Children of disobedience. And Because of these things (Says the Apostle, speaking of actual Sins against the Law) the wrath of God comes upon the Children of disobedience.
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Now if men be damned for their actual sins against the Law, and Christ have born them on the Cross,
Now if men be damned for their actual Sins against the Law, and christ have born them on the Cross,
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and satisfied for them, then men are damned for those very sins which Christ hath satisfied for;
and satisfied for them, then men Are damned for those very Sins which christ hath satisfied for;
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(24) sermon (DIV1)
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and if so, then what is this but to enervate, and make void the satisfaction of Christ? If you pay a debt,
and if so, then what is this but to enervate, and make void the satisfaction of christ? If you pay a debt,
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and afterward be thrown into prison for the same debt, doth not the imprisonment make void the satisfaction of your payment.
and afterwards be thrown into prison for the same debt, does not the imprisonment make void the satisfaction of your payment.
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Yet thus now it is, according to the Principles of this Doctrine of Universal Redemption:
Yet thus now it is, according to the Principles of this Doctrine of Universal Redemption:
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surely therefore that Doctrine is no friend, but a great enemy to the faith and comfort of a poor, doubting, and afflicted foul.
surely Therefore that Doctrine is no friend, but a great enemy to the faith and Comfort of a poor, doubting, and afflicted foul.
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(24) sermon (DIV1)
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The Intercession of Christ, in conjunction with the Death of Christ, is a great Pillar of our Christian Consolation, Rom. 8.33.
The Intercession of christ, in conjunction with the Death of christ, is a great Pillar of our Christian Consolation, Rom. 8.33.
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(24) sermon (DIV1)
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Who shall lay any thing to the charge of Gods Elect? Ver. 34. Who is he that condemneth? It is Christ that died, Who shall lay any thing to the charge of God's Elect? Ver. 34. Who is he that Condemneth? It is christ that died,
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yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us:
yea rather, that is risen again, who is even At the right hand of God, who also makes Intercession for us:
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Who shall separate us from the Love of God? &c. So that our comfort is not only laid on the Death of Christ,Who shall separate us from the Love of God? etc. So that our Comfort is not only laid on the Death of christ,
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(24) sermon (DIV1)
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nor on the Intercession of Christ alone, but upon the connexion of these two together:
nor on the Intercession of christ alone, but upon the connexion of these two together:
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(24) sermon (DIV1)
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And indeed, what comfort would the Jews have in the bare Sacrifice, if the High-Priest did not take the Blood thereof,
And indeed, what Comfort would the jews have in the bore Sacrifice, if the High-Priest did not take the Blood thereof,
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and carry it into the Holy Place, sprinkling the Mercy-Seat for them, whom the Sacrifice was offered for? But according to this Doctrine of Universal Redemption, the Intercession of Christ is parted from his Death;
and carry it into the Holy Place, sprinkling the Mercy-Seat for them, whom the Sacrifice was offered for? But according to this Doctrine of Universal Redemption, the Intercession of christ is parted from his Death;
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(24) sermon (DIV1)
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for though it tel you that Christ died for all, yet it tels you, that he doth not intercede for all;
for though it tell you that christ died for all, yet it tells you, that he does not intercede for all;
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(24) sermon (DIV1)
906
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and it must needs say so, for Christ said, Father, I thank thee that thou hearest me alwaies;
and it must needs say so, for christ said, Father, I thank thee that thou Hearst me always;
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(24) sermon (DIV1)
906
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therefore if Christ should pray for the conversion of al the particular men in the world,
Therefore if christ should pray for the conversion of all the particular men in the world,
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(24) sermon (DIV1)
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then all the particular men in the world should be converted, and so saved;
then all the particular men in the world should be converted, and so saved;
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(24) sermon (DIV1)
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but all are not saved, or converted, therefore this Doctrine must needs divide between the Intercession,
but all Are not saved, or converted, Therefore this Doctrine must needs divide between the Intercession,
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and the Death of Christ, and so pull down that great Pillar of our Christian Comfort, which stands in the Conjunction of Christs Death, and Intercession.
and the Death of christ, and so pull down that great Pillar of our Christian Comfort, which Stands in the Conjunction of Christ Death, and Intercession.
cc dt n1 pp-f np1, cc av vvb a-acp d j n1 pp-f po12 np1 n1, r-crq vvz p-acp dt n1 pp-f npg1 n1, cc n1.
(24) sermon (DIV1)
906
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That Doctrine which is contrary, or repugnant to the free Grace of God, cannot be a true friend to the comfort of a poor, doubting soul;
That Doctrine which is contrary, or repugnant to the free Grace of God, cannot be a true friend to the Comfort of a poor, doubting soul;
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(24) sermon (DIV1)
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for what is our great comfort on this side Heaven, but the Free Grace of God? Now, what is Free Grace? but the special Favor of God shewn to some, more than to others? And therefore if ye look into Romans, 9. ye shal find, that when the Apostle would set out the free Grace of God, saying, Whom he will, he shews mercy to;
for what is our great Comfort on this side Heaven, but the Free Grace of God? Now, what is Free Grace? but the special Favour of God shown to Some, more than to Others? And Therefore if you look into Romans, 9. you shall find, that when the Apostle would Set out the free Grace of God, saying, Whom he will, he shows mercy to;
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and who• he will, he hardens; he first shews that Jacob and Esau were alike, alike in regard of their Parentage,and who• he will, he hardens; he First shows that Jacob and Esau were alike, alike in regard of their Parentage,
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for both were of Isaac and Rebecca; alike in regard of their Work, For the Children being not yet born,
for both were of Isaac and Rebecca; alike in regard of their Work, For the Children being not yet born,
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and having done neither good or evil, &c. yet God did love the one, and hate the other, shewing mercy to the one,and having done neither good or evil, etc. yet God did love the one, and hate the other, showing mercy to the one,
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and not to the other, Why? Because God will have mercy on whom he will have mercy,
and not to the other, Why? Because God will have mercy on whom he will have mercy,
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and will have compassion on whom he will have compassion, ver. 15. So that it is the work of Free Grace to shew mercy to some,and will have compassion on whom he will have compassion, ver. 15. So that it is the work of Free Grace to show mercy to Some,
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and not to others, who are alike unworthy. So again, Ephes. 2. the Apostle proving, that by Grace we are saved;
and not to Others, who Are alike unworthy. So again, Ephesians 2. the Apostle proving, that by Grace we Are saved;
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first he shews, that the Ephesians by Nature, were as unworthy as any other, being al by Nature, the children of wrath, ver. 1.2. ye• those Ephesians did obtain mercy, and not others, Why? Because by Grace they were saved:
First he shows, that the Ephesians by Nature, were as unworthy as any other, being all by Nature, the children of wrath, ver. 1.2. ye• those Ephesians did obtain mercy, and not Others, Why? Because by Grace they were saved:
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So that Free Grace, is that distinguishing Mercy of God, whereby he doth shew mercy to some,
So that Free Grace, is that distinguishing Mercy of God, whereby he does show mercy to Some,
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But according to that Doctrine, a godly man cannot have assurance of his perseverance in Grace;
But according to that Doctrine, a godly man cannot have assurance of his perseverance in Grace;
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and not to others, who are alike miserable, and unworthy. But now this Doctrine of Universal Redemption, tels us, That as Christ died for all,
and not to Others, who Are alike miserable, and unworthy. But now this Doctrine of Universal Redemption, tells us, That as christ died for all,
cc xx p-acp n2-jn, r-crq vbr av j, cc j. p-acp av d n1 pp-f j-u n1, vvz pno12, cst c-acp np1 vvd p-acp d,
(24) sermon (DIV1)
907
Image 69
7801
so he doth give a sufficiency of Grace unto all, and therefore that which distinguisheth one man from another, must be the free Will of man,
so he does give a sufficiency of Grace unto all, and Therefore that which Distinguisheth one man from Another, must be the free Will of man,
av pns31 vdz vvi dt n1 pp-f n1 p-acp d, cc av cst r-crq vvz crd n1 p-acp j-jn, vmb vbi dt j n1 pp-f n1,
(24) sermon (DIV1)
907
Image 69
7802
and not the free Grace of God; for, Commune quae tenus, commune non distinguit; That which is common, as common, cannot distinguish.
and not the free Grace of God; for, Commune Quae tenus, commune non distinguit; That which is Common, as Common, cannot distinguish.
cc xx dt j n1 pp-f np1; p-acp, j fw-la fw-la, j fw-fr fw-la; cst r-crq vbz j, c-acp j, vmbx vvi.
(24) sermon (DIV1)
907
Image 69
7803
As suppose now, that a Father doth bestow an equal Sum of Money upon two Children, to purchase House or Land with;
As suppose now, that a Father does bestow an equal Sum of Money upon two Children, to purchase House or Land with;
p-acp vvb av, cst dt n1 vdz vvi dt j-jn n1 pp-f n1 p-acp crd n2, pc-acp vvi n1 cc n1 p-acp;
(24) sermon (DIV1)
907
Image 69
7804
one doth purchase, and the other not:
one does purchase, and the other not:
crd vdz vvi, cc dt n-jn xx:
(24) sermon (DIV1)
907
Image 69
7805
the reason why the one purchases, and the other not, is, Because the one wills it, and the other not;
the reason why the one purchases, and the other not, is, Because the one wills it, and the other not;
dt n1 c-crq dt crd n2, cc dt n-jn xx, vbz, c-acp dt crd n2 pn31, cc dt n-jn xx;
(24) sermon (DIV1)
907
Image 69
7806
indeed he that purchaseth, doth it by his Fathers help, assistance, and Money; but what reason is there why he doth make a Purchase, and the other not,
indeed he that purchases, does it by his Father's help, assistance, and Money; but what reason is there why he does make a Purchase, and the other not,
av pns31 cst vvz, vdz pn31 p-acp po31 ng1 n1, n1, cc n1; cc-acp q-crq n1 vbz a-acp c-crq pns31 vdz vvi dt n1, cc dt n-jn xx,
(24) sermon (DIV1)
907
Image 69
7807
but because he wils it, and the other not? So, if God give a sufficiency of Grace unto all;
but Because he wills it, and the other not? So, if God give a sufficiency of Grace unto all;
cc-acp c-acp pns31 vvz pn31, cc dt n-jn xx? np1, cs np1 vvb dt n1 pp-f n1 p-acp d;
(24) sermon (DIV1)
907
Image 69
7808
that one man doth beleeve, you'l say, is by the Grace of God;
that one man does believe, You'll say, is by the Grace of God;
d crd n1 vdz vvi, pn22|vmb vvi, vbz p-acp dt n1 pp-f np1;
(24) sermon (DIV1)
907
Image 69
7809
but the reason why one beleeves, and the other not, is only the Will of Man, that this man wils it, and the other not.
but the reason why one believes, and the other not, is only the Will of Man, that this man wills it, and the other not.
cc-acp dt n1 c-crq pi vvz, cc dt n-jn xx, vbz av-j dt n1 pp-f n1, cst d n1 vvz pn31, cc dt n-jn xx.
(24) sermon (DIV1)
907
Image 69
7810
Now where Free Will hath the casting Vote, there the Free Grace of God doth not raign:
Now where Free Will hath the casting Vote, there the Free Grace of God does not Reign:
av c-crq j vmb vhz dt vvg n1, a-acp dt j n1 pp-f np1 vdz xx vvi:
(24) sermon (DIV1)
907
Image 69
7811
but according to the Doctrine of Universal Redemption, Free Will is that which doth make the difference between man and man, it is that which hath the casting Voyce;
but according to the Doctrine of Universal Redemption, Free Will is that which does make the difference between man and man, it is that which hath the casting Voice;
cc-acp vvg p-acp dt n1 pp-f j-u n1, j n1 vbz d r-crq vdz vvi dt n1 p-acp n1 cc n1, pn31 vbz d r-crq vhz dt vvg n1;
(24) sermon (DIV1)
907
Image 69
7812
surely therefore, it is no friend, but a real enemy to the free Grace of God,
surely Therefore, it is no friend, but a real enemy to the free Grace of God,
av-j av, pn31 vbz dx n1, cc-acp dt j n1 p-acp dt j n1 pp-f np1,
(24) sermon (DIV1)
907
Image 69
7813
and so an enemy to the comfort of a poor doubting soul.
and so an enemy to the Comfort of a poor doubting soul.
cc av dt n1 p-acp dt n1 pp-f dt j vvg n1.
(24) sermon (DIV1)
907
Image 69
7814
That Doctrine which is opposite to the assurance of my Salvation, cannot be a friend to my Comfort in time of Temptation:
That Doctrine which is opposite to the assurance of my Salvation, cannot be a friend to my Comfort in time of Temptation:
cst n1 r-crq vbz j-jn p-acp dt n1 pp-f po11 n1, vmbx vbi dt n1 p-acp po11 n1 p-acp n1 pp-f n1:
(24) sermon (DIV1)
908
Image 69
7815
For what comfort can I have in my soul, so long as I doubt of my Eternal wel-fare? Now this Doctrine of Universal Redemption, doth destroy the Assurance of our Salvation;
For what Comfort can I have in my soul, so long as I doubt of my Eternal welfare? Now this Doctrine of Universal Redemption, does destroy the Assurance of our Salvation;
c-acp r-crq n1 vmb pns11 vhi p-acp po11 n1, av av-j c-acp pns11 vvb pp-f po11 j n1? av d n1 pp-f j-u n1, vdz vvi dt n1 pp-f po12 n1;
(24) sermon (DIV1)
908
Image 69
7816
for, who doth not know, that according to that Doctrine, a man may fall from Grace as long as he lives? else (it wil tel you) that he should not act freely,
for, who does not know, that according to that Doctrine, a man may fallen from Grace as long as he lives? Else (it will tell you) that he should not act freely,
p-acp, r-crq vdz xx vvi, cst vvg p-acp d n1, dt n1 vmb vvi p-acp n1 c-acp av-j c-acp pns31 vvz? av (pn31 vmb vvi pn22) cst pns31 vmd xx vvi av-j,
(24) sermon (DIV1)
908
Image 69
7817
but be under a necessity, and necessity and freedom cannot stand together:
but be under a necessity, and necessity and freedom cannot stand together:
cc-acp vbi p-acp dt n1, cc n1 cc n1 vmbx vvi av:
(24) sermon (DIV1)
908
Image 69
7818
But if a man may fall from Grace as long as he lives, then he can have no assurance of his Salvation til he be dead.
But if a man may fallen from Grace as long as he lives, then he can have no assurance of his Salvation till he be dead.
cc-acp cs dt n1 vmb vvi p-acp n1 c-acp av-j c-acp pns31 vvz, cs pns31 vmb vhi dx n1 pp-f po31 n1 c-acp pns31 vbb j.
(24) sermon (DIV1)
908
Image 69
7819
And if a godly man cannot have assurance of his perseverance in Grace, then he cannot have assurance of his Salvation:
And if a godly man cannot have assurance of his perseverance in Grace, then he cannot have assurance of his Salvation:
cc cs dt j n1 vmbx vhi n1 pp-f po31 n1 p-acp n1, cs pns31 vmbx vhi n1 pp-f po31 n1:
(24) sermon (DIV1)
908
Image 69
7821
for I can have no assurance of any Mercy, without Gods Promise:
for I can have no assurance of any Mercy, without God's Promise:
c-acp pns11 vmb vhi dx n1 pp-f d n1, p-acp ng1 n1:
(24) sermon (DIV1)
908
Image 69
7822
but this Doctrine wil tel you, That God hath no where promised to any man, that he shal certainly persevere in Grace:
but this Doctrine will tell you, That God hath no where promised to any man, that he shall Certainly persevere in Grace:
cc-acp d n1 vmb vvi pn22, cst np1 vhz dx n1 vvn p-acp d n1, cst pns31 vmb av-j vvi p-acp n1:
(24) sermon (DIV1)
908
Image 69
7823
Surely therefore it is no friend to our assurance of Salvation, and therefore is a real Enemy to the Faith and Comfort of a poor, doubting soul.
Surely Therefore it is no friend to our assurance of Salvation, and Therefore is a real Enemy to the Faith and Comfort of a poor, doubting soul.
av-j av pn31 vbz dx n1 p-acp po12 n1 pp-f n1, cc av vbz dt j n1 p-acp dt n1 cc n1 pp-f dt j, vvg n1.
(24) sermon (DIV1)
908
Image 69
7824
The more any Doctrine doth hang the Mercy of God upon Conditions to be performed by us;
The more any Doctrine does hang the Mercy of God upon Conditions to be performed by us;
dt av-dc d n1 vdz vvi dt n1 pp-f np1 p-acp n2 pc-acp vbi vvn p-acp pno12;
(24) sermon (DIV1)
909
Image 69
7825
the less comfortable it is, and the more it leaves a poor doubting soul in his fears.
the less comfortable it is, and the more it leaves a poor doubting soul in his fears.
dt av-dc j pn31 vbz, cc dt av-dc pn31 vvz dt j vvg n1 p-acp po31 n2.
(24) sermon (DIV1)
909
Image 69
7826
Now according to this Doctrine of Universal Redemption, the whol Mercy of God is made to depend,
Now according to this Doctrine of Universal Redemption, the Whole Mercy of God is made to depend,
av vvg p-acp d n1 pp-f j-u n1, dt j-jn n1 pp-f np1 vbz vvn pc-acp vvi,
(24) sermon (DIV1)
909
Image 69
7827
and hang upon performance of our Conditions, yea, upon the performance of the Condition of Nature:
and hang upon performance of our Conditions, yea, upon the performance of the Condition of Nature:
cc vvb p-acp n1 pp-f po12 n2, uh, p-acp dt n1 pp-f dt n1 pp-f n1:
(24) sermon (DIV1)
909
Image 69
7828
For say we, If Christ died for all particular men, and so God doth wil the Salvation of al the particular men in the world,
For say we, If christ died for all particular men, and so God does will the Salvation of all the particular men in the world,
c-acp vvb pns12, cs np1 vvd p-acp d j n2, cc av np1 vdz vvi dt n1 pp-f d dt j n2 p-acp dt n1,
(24) sermon (DIV1)
909
Image 69
7829
then he doth wil this, either absolutely, or conditionally; if absolutely, then it must needs come to pass;
then he does will this, either absolutely, or conditionally; if absolutely, then it must needs come to pass;
cs pns31 vdz vvi d, av-d av-j, cc av-j; cs av-j, cs pn31 vmb av vvi pc-acp vvi;
(24) sermon (DIV1)
909
Image 69
7830
conditionally therefore saith this Doctrine, God doth will the Salvation of all men, upon condition that they repent, beleeve, and obey;
conditionally Therefore Says this Doctrine, God does will the Salvation of all men, upon condition that they Repent, believe, and obey;
av-j av vvz d n1, np1 vdz vvi dt n1 pp-f d n2, p-acp n1 cst pns32 vvb, vvb, cc vvi;
(24) sermon (DIV1)
909
Image 69
7831
if so, say we, then either God doth will this Condition, viz. That all particular men should repent and beleeve, or not;
if so, say we, then either God does will this Condition, viz. That all particular men should Repent and believe, or not;
cs av, vvb pns12, av av-d np1 vdz vvi d n1, n1 cst d j n2 vmd vvi cc vvi, cc xx;
(24) sermon (DIV1)
909
Image 69
7832
if not, then God doth not will the Salvation of all; for he that doth not wil the means, doth not wil the end;
if not, then God does not will the Salvation of all; for he that does not will the means, does not will the end;
cs xx, cs np1 vdz xx vvi dt n1 pp-f d; c-acp pns31 cst vdz xx vvi dt n2, vdz xx vvi dt n1;
(24) sermon (DIV1)
909
Image 69
7833
Qui vult finem, vult media ad finem: Qui vult finem, vult media ad finem:
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
(24) sermon (DIV1)
909
Image 69
7834
If God do wil this condition, viz. The Faith and Repentance of all the men in the World;
If God do will this condition, viz. The Faith and Repentance of all the men in the World;
cs np1 vdb vvi d n1, n1 dt n1 cc n1 pp-f d dt n2 p-acp dt n1;
(24) sermon (DIV1)
909
Image 69
7835
then say we, he doth wil this, either absolutely, or conditionally;
then say we, he does will this, either absolutely, or conditionally;
av vvb pns12, pns31 vdz vvi d, av-d av-j, cc av-j;
(24) sermon (DIV1)
909
Image 69
7836
if absolutely, then it must needs come to pass, that all men should repent and beleeve, which they do not:
if absolutely, then it must needs come to pass, that all men should Repent and believe, which they do not:
cs av-j, cs pn31 vmb av vvi pc-acp vvi, cst d n2 vmd vvi cc vvi, r-crq pns32 vdb xx:
(24) sermon (DIV1)
909
Image 69
7837
Conditionally therefore, say the maintainers of this Doctrine, and what condition is there precedent to Faith and Repentance,
Conditionally Therefore, say the maintainers of this Doctrine, and what condition is there precedent to Faith and Repentance,
av-j av, vvb dt n2 pp-f d n1, cc r-crq n1 vbz a-acp j p-acp n1 cc n1,
(24) sermon (DIV1)
909
Image 69
7838
but Nature, and the work thereof? yea, what Grace or Mercy is there in the Gospel,
but Nature, and the work thereof? yea, what Grace or Mercy is there in the Gospel,
cc-acp n1, cc dt n1 av? uh, q-crq n1 cc n1 vbz a-acp p-acp dt n1,
(24) sermon (DIV1)
909
Image 69
7839
but they do tie it up unto our conditions? Wil ye instance in the Purchase and Benefits of the Death of Christ? these, say they, are to be given out upon condition.
but they do tie it up unto our conditions? Wil you instance in the Purchase and Benefits of the Death of christ? these, say they, Are to be given out upon condition.
cc-acp pns32 vdb vvi pn31 a-acp p-acp po12 n2? np1 pn22 n1 p-acp dt n1 cc n2 pp-f dt n1 pp-f np1? d, vvb pns32, vbr pc-acp vbi vvn av p-acp n1.
(24) sermon (DIV1)
909
Image 69
7840
Will ye instance in the Grace of the new Covenant? all that, say they, is to be given out, and is promised upon condition:
Will you instance in the Grace of the new Covenant? all that, say they, is to be given out, and is promised upon condition:
n1 pn22 n1 p-acp dt n1 pp-f dt j n1? d cst, vvb pns32, vbz pc-acp vbi vvn av, cc vbz vvn p-acp n1:
(24) sermon (DIV1)
909
Image 69
7841
There is no absolute Promise of Grace, say they, in all the Scripture.
There is no absolute Promise of Grace, say they, in all the Scripture.
pc-acp vbz dx j n1 pp-f n1, vvb pns32, p-acp d dt n1.
(24) sermon (DIV1)
909
Image 69
7842
Now look what that Doctrine is, which doth make all Grace conditional, that must needs be very obstructive to the hope,
Now look what that Doctrine is, which does make all Grace conditional, that must needs be very obstructive to the hope,
av vvb r-crq d n1 vbz, r-crq vdz vvi d n1 j, cst vmb av vbi av j p-acp dt n1,
(24) sermon (DIV1)
909
Image 69
7843
and comfort, of a poor, doubting soul. Such is this Doctrine of Universal Redemption;
and Comfort, of a poor, doubting soul. Such is this Doctrine of Universal Redemption;
cc n1, pp-f dt j, vvg n1. d vbz d n1 pp-f j-u n1;
(24) sermon (DIV1)
909
Image 69
7844
surely therefore it can be no true friend, but is a real enemy to the consolation of a poor, doubting, and afflicted soul.
surely Therefore it can be no true friend, but is a real enemy to the consolation of a poor, doubting, and afflicted soul.
av-j av pn31 vmb vbi dx j n1, cc-acp vbz dt j n1 p-acp dt n1 pp-f dt j, vvg, cc j-vvn n1.
(24) sermon (DIV1)
909
Image 69
7845
But if Christ did not die for all, and every particular man, how can I conclude, that he did die for me? Can I raise a Conclusion of Faith, But if christ did not die for all, and every particular man, how can I conclude, that he did die for me? Can I raise a Conclusion of Faith,
cc-acp cs np1 vdd xx vvi p-acp d, cc d j n1, q-crq vmb pns11 vvi, cst pns31 vdd vvi p-acp pno11? vmb pns11 vvi dt n1 pp-f n1,
(24) sermon (DIV1)
910
Image 69
7846
unless the Proposition be universal? unless the Proposition be universal?
cs dt n1 vbb j?
(24) sermon (DIV1)
910
Image 69
7847
Although I need not answer this Objection, because those that make it, do themselves answer it, from their own Principles,
Although I need not answer this Objection, Because those that make it, do themselves answer it, from their own Principles,
cs pns11 vvb xx vvi d n1, c-acp d cst vvb pn31, vdb px32 vvi pn31, p-acp po32 d n2,
(24) sermon (DIV1)
911
Image 69
7848
and Experience, saying, That Faith is an assent to the Truth of the Gospel;
and Experience, saying, That Faith is an assent to the Truth of the Gospel;
cc n1, vvg, cst n1 vbz dt n1 p-acp dt n1 pp-f dt n1;
(24) sermon (DIV1)
911
Image 69
7849
and that they were converted unto God, and did beleeve before they held this Doctrine of Universal Redemption:
and that they were converted unto God, and did believe before they held this Doctrine of Universal Redemption:
cc cst pns32 vbdr vvn p-acp np1, cc vdd vvi c-acp pns32 vvd d n1 pp-f j-u n1:
(24) sermon (DIV1)
911
Image 69
7850
Yet for further Answer, you must know, There is a Faith of Relyance, and there is a Faith of Assurance.
Yet for further Answer, you must know, There is a Faith of Reliance, and there is a Faith of Assurance.
av p-acp jc n1, pn22 vmb vvi, pc-acp vbz dt n1 pp-f n1, cc pc-acp vbz dt n1 pp-f n1.
(24) sermon (DIV1)
911
Image 69
7851
As the Faith of Assurance hath a Shall be of Mercy for its bottom;
As the Faith of Assurance hath a Shall be of Mercy for its bottom;
p-acp dt n1 pp-f n1 vhz dt vmb vbi pp-f n1 p-acp po31 n1;
(24) sermon (DIV1)
912
Image 69
7852
so a May be of Mercy, is a sufficient ground, and bottom, for the Faith of Relyance.
so a May be of Mercy, is a sufficient ground, and bottom, for the Faith of Reliance.
av dt vmb vbi pp-f n1, vbz dt j n1, cc n1, p-acp dt n1 pp-f n1.
(24) sermon (DIV1)
912
Image 69
7853
Jonathan and his Armor-bearer, had but a may be of Mercy, when they went against their Enemies;Johnathan and his Armor-bearer, had but a may be of Mercy, when they went against their Enemies;
np1 cc po31 n1, vhd p-acp dt vmb vbi pp-f n1, c-crq pns32 vvd p-acp po32 n2;
(24) sermon (DIV1)
912
Image 69
7854
It may be the Lord will work for us, 1 Sam. 14.6. yet they relyed on God.It may be the Lord will work for us, 1 Sam. 14.6. yet they relied on God.
pn31 vmb vbi dt n1 vmb vvi p-acp pno12, vvn np1 crd. av pns32 vvd p-acp np1.
(24) sermon (DIV1)
912
Image 69
7855
Now, though Christ did not die for all particular men, yet if he died for sinners indefinitly, there is a may be of Mercy for me.
Now, though christ did not die for all particular men, yet if he died for Sinners indefinitely, there is a may be of Mercy for me.
av, cs np1 vdd xx vvi p-acp d j n2, av cs pns31 vvd p-acp n2 av-j, pc-acp vbz dt vmb vbi pp-f n1 p-acp pno11.
(24) sermon (DIV1)
912
Image 69
7856
But so it is, that Christ did die for sinners indefinitely, though not for sinners universally;
But so it is, that christ did die for Sinners indefinitely, though not for Sinners universally;
p-acp av pn31 vbz, cst np1 vdd vvi p-acp n2 av-j, cs xx p-acp n2 av-j;
(24) sermon (DIV1)
912
Image 69
7857
and therefore there is a sufficient ground for me to beleeve, and rely on him.
and Therefore there is a sufficient ground for me to believe, and rely on him.
cc av pc-acp vbz dt j n1 p-acp pno11 pc-acp vvi, cc vvi p-acp pno31.
(24) sermon (DIV1)
912
Image 69
7858
Ye know, or may know, That the Act of Relyance, is before the act of Assurance.
You know, or may know, That the Act of Reliance, is before the act of Assurance.
pn22 vvb, cc vmb vvi, cst dt n1 pp-f n1, vbz p-acp dt n1 pp-f n1.
(24) sermon (DIV1)
913
Image 69
7859
I must indeed be assured, that Christ is able to save me, before I relie on him;
I must indeed be assured, that christ is able to save me, before I rely on him;
pns11 vmb av vbi vvn, cst np1 vbz j pc-acp vvi pno11, c-acp pns11 vvi p-acp pno31;
(24) sermon (DIV1)
913
Image 69
7860
but I must first rely on him, before I can be assured that he wil save me:
but I must First rely on him, before I can be assured that he will save me:
cc-acp pns11 vmb ord vvi p-acp pno31, c-acp pns11 vmb vbi vvn cst pns31 vmb vvi pno11:
(24) sermon (DIV1)
913
Image 69
7861
and by this Act of Relyance, we grow up into Assurance;
and by this Act of Reliance, we grow up into Assurance;
cc p-acp d n1 pp-f n1, pns12 vvb a-acp p-acp n1;
(24) sermon (DIV1)
913
Image 69
7862
I know that he will shew mercy to me, by my coming to him, and relying on him;
I know that he will show mercy to me, by my coming to him, and relying on him;
pns11 vvb cst pns31 vmb vvi n1 p-acp pno11, p-acp po11 n-vvg p-acp pno31, cc vvg p-acp pno31;
(24) sermon (DIV1)
913
Image 69
7863
for he hath said, Whoever comes unto me, I will in no wise cast out.
for he hath said, Whoever comes unto me, I will in no wise cast out.
c-acp pns31 vhz vvn, r-crq vvz p-acp pno11, pns11 vmb p-acp dx j vvn av.
(24) sermon (DIV1)
913
Image 69
7864
Now if my Assurance be raised from the Act of Relyance, then the first ground and bottom of the conclusion of my Faith, is not this General Proposition, Christ died for all; but this Indefinite Proposition, Christ died for sinners: And if the conclusion of Faith must arise from a General Proposition, then take it thus;
Now if my Assurance be raised from the Act of Reliance, then the First ground and bottom of the conclusion of my Faith, is not this General Proposition, christ died for all; but this Indefinite Proposition, christ died for Sinners: And if the conclusion of Faith must arise from a General Proposition, then take it thus;
av cs po11 n1 vbi vvn p-acp dt n1 pp-f n1, cs dt ord n1 cc n1 pp-f dt n1 pp-f po11 n1, vbz xx d j n1, np1 vvd p-acp d; p-acp d j n1, np1 vvd p-acp n2: cc cs dt n1 pp-f n1 vmb vvi p-acp dt j n1, av vvb pn31 av;
(24) sermon (DIV1)
913
Image 69
7865
Whoever comes to Christ, and relieth on him, shall be saved: or thus; Christ died for all those that do come to him, and rely on him: Whoever comes to christ, and Relieth on him, shall be saved: or thus; christ died for all those that do come to him, and rely on him:
r-crq vvz p-acp np1, cc vvz p-acp pno31, vmb vbi vvn: cc av; np1 vvd p-acp d d cst vdb vvi p-acp pno31, cc vvi p-acp pno31:
(24) sermon (DIV1)
913
Image 69
7866
But I come to him, and rely on him, therefore Christ died for me, and I shal be saved by him.
But I come to him, and rely on him, Therefore christ died for me, and I shall be saved by him.
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So that thus now, ye see the want of that General Proposition, Christ died for all men, is no hindrance to the Conclusion, or Assurance of our Faith;
So that thus now, you see the want of that General Proposition, christ died for all men, is no hindrance to the Conclusion, or Assurance of our Faith;
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and therefore you have no reason to be discouraged in reference to this Objection.
and Therefore you have no reason to be discouraged in Referente to this Objection.
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Yet there is one thing more that sticks with me, even that old Objection which I cannot be rid of: Yet there is one thing more that sticks with me, even that old Objection which I cannot be rid of:
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When I look into my Condition, the Condition of my Soul, or Body, I find my condition is such as never any ones condition was;
When I look into my Condition, the Condition of my Soul, or Body, I find my condition is such as never any ones condition was;
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I have conversed with many a godly man, and woman, but I do not find, that ever he,
I have conversed with many a godly man, and woman, but I do not find, that ever he,
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or she, was in such a condition as I am;
or she, was in such a condition as I am;
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and I have read the Scripture, but I do not find there, that ever any godly man was in such a condition as I am:
and I have read the Scripture, but I do not find there, that ever any godly man was in such a condition as I am:
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could I be but perswaded, that ever any gracious man was in the like condition, I should have hope, and comfort;
could I be but persuaded, that ever any gracious man was in the like condition, I should have hope, and Comfort;
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but I am perswaded, that never any godly soul was in such a condition as I am;
but I am persuaded, that never any godly soul was in such a condition as I am;
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therefore I am thus discouraged, have I not cause, and reason now? No: For if it be usual with the Saints, and People of God to think thus;Therefore I am thus discouraged, have I not cause, and reason now? No: For if it be usual with the Saints, and People of God to think thus;
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then you have no reason to be discouraged in this respect.
then you have no reason to be discouraged in this respect.
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Now I pray look what the Church saith in Lam. 1.1, 2. Is it nothing to you, all ye that pass by? behold,
Now I pray look what the Church Says in Lam. 1.1, 2. Is it nothing to you, all you that pass by? behold,
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and see, if there be any sorrow like unto my sorrow; if there be any condition like unto my condition:and see, if there be any sorrow like unto my sorrow; if there be any condition like unto my condition:
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and it seems, that such were the thoughts of Gods People, whom Peter did write unto, in 1 Pet. 4.12.
and it seems, that such were the thoughts of God's People, whom Peter did write unto, in 1 Pet. 4.12.
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Beloved (saith he) think it not strange concerning the fiery tryal, which is to try you, beloved (Says he) think it not strange Concerning the fiery trial, which is to try you,
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as though some strange thing happened unto you: as though Some strange thing happened unto you:
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you wil think that no bodies condition is like unto yours, some strange thing is happened unto you.
you will think that no bodies condition is like unto yours, Some strange thing is happened unto you.
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And so in the 5. chap. and 9. verse, of that Epistle;
And so in the 5. chap. and 9. verse, of that Epistle;
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Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your Brethren that are in the world: Whom resist steadfast in the faith, knowing that the same afflictions Are accomplished in your Brothers that Are in the world:
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you think that you meet with such afflictions, as never were in the World before; be not deceived (saith he.)
you think that you meet with such afflictions, as never were in the World before; be not deceived (Says he.)
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But suppose that your condition be, as never any bodies was;
But suppose that your condition be, as never any bodies was;
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and discourage thee, and thou hast no reason to be encouraged, whatever thy condition be.
and discourage thee, and thou hast no reason to be encouraged, whatever thy condition be.
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hath not the Lord said, Behold I work a new thing? Is not the Name of Christ wonderful? and are wonders wrought ordinarily? If your condition be as never any bodies condition was;
hath not the Lord said, Behold I work a new thing? Is not the Name of christ wondered? and Are wonders wrought ordinarily? If your condition be as never any bodies condition was;
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then have you an opportunity of glorifying God more than ever any man or woman had;
then have you an opportunity of glorifying God more than ever any man or woman had;
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then you have an opportunity of glorifying God, either in doing, or in suffering, more than ever any man or woman had.
then you have an opportunity of glorifying God, either in doing, or in suffering, more than ever any man or woman had.
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And then, O! what Grace is here! what Mercy is here! what Love is here to overcome thy soul withal!
And then, OH! what Grace is Here! what Mercy is Here! what Love is Here to overcome thy soul withal!
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that thou shouldest have such an opportunity, as never man or woman had before! And therefore, what I said unto you often, I must now conclude with:
that thou Shouldst have such an opportunity, as never man or woman had before! And Therefore, what I said unto you often, I must now conclude with:
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Gods People have no reason for their Discouragements, whatever their condition be. Thus I have now done with this Last Instance, and with all the Instances.
God's People have no reason for their Discouragements, whatever their condition be. Thus I have now done with this Last Instance, and with all the Instances.
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Give me leave to speak somthing by way of Application, in reference to the whol, and so I wil shut up this Exercise.
Give me leave to speak something by Way of Application, in Referente to the Whole, and so I will shut up this Exercise.
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If all these things be so, if this be true, That the Children of God have no reason for their Discouragements, whatever their Condition be: If all these things be so, if this be true, That the Children of God have no reason for their Discouragements, whatever their Condition be:
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Then, what a mighty necessity, is there upon us all, to look into our Conditions, and to consider whether we be in Christ, or no? whether we be Godly,
Then, what a mighty necessity, is there upon us all, to look into our Conditions, and to Consider whither we be in christ, or no? whither we be Godly,
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yea, or nay? whether we have made our Peace with God, I, or not? and whether we have Faith, I,
yea, or nay? whither we have made our Peace with God, I, or not? and whither we have Faith, I,
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or no? All men have not Faith (saith the Apostle) Indeed all men say they have Faith;
or no? All men have not Faith (Says the Apostle) Indeed all men say they have Faith;
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and should I go from Seat to Seat, and from Bosom to Bosom, and knock at every Breast in the Congregation, asking,
and should I go from Seat to Seat, and from Bosom to Bosom, and knock At every Breast in the Congregation, asking,
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Whether doth Faith dwel here or no? Unless it were some few troubled ones, afflicted in Conscience, every one of you would say, I do beleeve, I praise God I do beleeve, I have Faith here within:
Whither does Faith dwell Here or no? Unless it were Some few troubled ones, afflicted in Conscience, every one of you would say, I do believe, I praise God I do believe, I have Faith Here within:
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But all men have not Faith, and few there be that do beleeve. Children, yong men, and women, Faith is not a thing that is born with you;
But all men have not Faith, and few there be that do believe. Children, young men, and women, Faith is not a thing that is born with you;
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it is a harder thing to beleeve, than to keep the ten Commandements:
it is a harder thing to believe, than to keep the ten commandments:
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when once you come to know what it is to beleeve, you wil say, O! it is a harder thing to beleeve, than to do any thing;
when once you come to know what it is to believe, you will say, OH! it is a harder thing to believe, than to do any thing;
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I do not know any thing in al the world, that is so hard as to beleeve:
I do not know any thing in all the world, that is so hard as to believe:
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But if you do beleeve, be in Christ, are godly, and have made your Peace with God, blessed are you of the Lord, nothing shal offend you, nothing shall discourage you.
But if you do believe, be in christ, Are godly, and have made your Peace with God, blessed Are you of the Lord, nothing shall offend you, nothing shall discourage you.
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But if not godly, if not in Christ, if not beleeving, every thing shall offend thee,
But if not godly, if not in christ, if not believing, every thing shall offend thee,
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Shall we not then, my beloved, all of us, as in the presence of the Lord, seriously look into our condition,
Shall we not then, my Beloved, all of us, as in the presence of the Lord, seriously look into our condition,
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and consider, whether we be in Christ, I, or not? But suppose I be in Christ, or I be not in Christ; beleeve, or not beleeve;
and Consider, whither we be in christ, I, or not? But suppose I be in christ, or I be not in christ; believe, or not believe;
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what then? If yet you do not beleeve, if yet you be not in Christ,
what then? If yet you do not believe, if yet you be not in christ,
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if yet you be not Godly;
if yet you be not Godly;
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this Doctrine doth here from the Lord hold forth an invitation to you, to come unto Jesus Christ:
this Doctrine does Here from the Lord hold forth an invitation to you, to come unto jesus christ:
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for if a man be in Christ, and be Godly, then he hath no reason to be discouraged, whatever his condition be.
for if a man be in christ, and be Godly, then he hath no reason to be discouraged, whatever his condition be.
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If a man be not Godly, he hath no reason to be encouraged, whatever his condition be.
If a man be not Godly, he hath no reason to be encouraged, whatever his condition be.
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On the one hand, there lies al Encouragements: On the other hand, there lies all Discouragements.
On the one hand, there lies all Encouragements: On the other hand, there lies all Discouragements.
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Now therefore, in the Name of the Lord, do I here this morning, lay before this Congregation, Life, and Death;
Now Therefore, in the Name of the Lord, do I Here this morning, lay before this Congregation, Life, and Death;
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Encouragement on the one hand, and Discouragement on the other hand; and if there be an Adulterer, a Swearer, a Lying Child, or a Stealing Servant;
Encouragement on the one hand, and Discouragement on the other hand; and if there be an Adulterer, a Swearer, a Lying Child, or a Stealing Servant;
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if there be ever a poor Wanton, a Sabbath-breaker, an Opposer of God here:
if there be ever a poor Wanton, a Sabbath breaker, an Opposer of God Here:
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I beseech you in the Lord, come unto Jesus Christ, by all these Encouragements that I have been speaking of, by all the Mercies of the new Covenant,
I beseech you in the Lord, come unto jesus christ, by all these Encouragements that I have been speaking of, by all the mercies of the new Covenant,
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and by the Salvation of thine own soul: man, or woman, I beseech you come unto Jesus Christ.
and by the Salvation of thine own soul: man, or woman, I beseech you come unto jesus christ.
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O! that men, and women, would give no rest unto themselves, til they have made their Peace with God,
OH! that men, and women, would give no rest unto themselves, till they have made their Peace with God,
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and til they have gotten into Jesus Christ.
and till they have got into jesus christ.
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And in case that you be in Christ, and that you do beleeve, that you be godly,
And in case that you be in christ, and that you do believe, that you be godly,
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and have made your Peace with God.
and have made your Peace with God.
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Then see that ye walk up unto all these Encouragements, see that you walk in the Comforts of the Holy Ghost.
Then see that you walk up unto all these Encouragements, see that you walk in the Comforts of the Holy Ghost.
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O! you that are Godly (if these things be as you have heard) Why hang you down your heads? why are you cast down,
OH! you that Are Godly (if these things be as you have herd) Why hang you down your Heads? why Are you cast down,
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and disquieted? why do you not walk in the comforts of this Truth declared,
and disquieted? why do you not walk in the comforts of this Truth declared,
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and in the strength of these Encouragements? You see what a venture we have run to speak comfort to you that want comfort.
and in the strength of these Encouragements? You see what a venture we have run to speak Comfort to you that want Comfort.
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You have heard in several Exercises, That a godly man hath no reason for his Discouragements, whatever his condition be: Not in regard of sin:
You have herd in several Exercises, That a godly man hath no reason for his Discouragements, whatever his condition be: Not in regard of since:
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I had verily fainted, unless I had beleeved (saith David) to see the goodness of the Lord in the Land of the Living: I had verily fainted, unless I had believed (Says David) to see the Goodness of the Lord in the Land of the Living:
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Not in regard of Failings, and successlessness in Duties: Not in regard of want of Assurance: Not in regard of Temptation: Not in regard of Affliction: Not in regard of Desertion:
Not in regard of Failings, and successlessness in Duties: Not in regard of want of Assurance: Not in regard of Temptation: Not in regard of Affliction: Not in regard of Desertion:
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And now, not in regard of his Condition, in it self considered.
And now, not in regard of his Condition, in it self considered.
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Now after all this, I appeal to you, you that are without comfort, Do you not think, that there are some wicked men in this Congregation, that have presumed,
Now After all this, I appeal to you, you that Are without Comfort, Do you not think, that there Are Some wicked men in this Congregation, that have presumed,
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when they have heard these things preached, and have said, These things belong to me;
when they have herd these things preached, and have said, These things belong to me;
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and so have endangered their own souls by presumption, comforting themselves when they should not be comforted? I appeal to you,
and so have endangered their own Souls by presumption, comforting themselves when they should not be comforted? I appeal to you,
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Whether you do not think, That there are some wicked men in the Congregation, that have thus endangered their souls by mis-application of these Consolations? And if so, that there hath been this hazard run, and all to comfort you;
Whither you do not think, That there Are Some wicked men in the Congregation, that have thus endangered their Souls by misapplication of these Consolations? And if so, that there hath been this hazard run, and all to Comfort you;
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then, will you now refuse this comfort? O! you that have refused comfort al this while, receive it in the Lord;
then, will you now refuse this Comfort? OH! you that have refused Comfort all this while, receive it in the Lord;
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and you that were never comforted before, now comfort your selves, and walk in the comforts of the Holy Ghost.
and you that were never comforted before, now Comfort your selves, and walk in the comforts of the Holy Ghost.
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And you that have gone up and down fearing, trembling, doubting, and much discouraged; yet now at the last say:
And you that have gone up and down fearing, trembling, doubting, and much discouraged; yet now At the last say:
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Why art thou cast down, O my soul? and why art thou disquieted within me? Hope in God, wait on God, trust in God; Why art thou cast down, Oh my soul? and why art thou disquieted within me? Hope in God, wait on God, trust in God;
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for I shall yet praise him, who is the health of my Countenance, and my God. for I shall yet praise him, who is the health of my Countenance, and my God.
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How you should so hope, and wait, and trust in God, as to bear up your hearts against all discouragements, I shall yet speak to, in the next Exercise.
How you should so hope, and wait, and trust in God, as to bear up your hearts against all discouragements, I shall yet speak to, in the next Exercise.
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So much for the Ninth and Last Instance.
So much for the Ninth and Last Instance.
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THE CURE OF Discouragements, BY FAITH IN Jesus Christ. Sermon XIII. PSALM, 42.11.
THE CURE OF Discouragements, BY FAITH IN jesus christ. Sermon XIII. PSALM, 42.11.
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Why art thou cast down, O my Soul? and why art thou disquieted within me? Hope in God;
Why art thou cast down, Oh my Soul? and why art thou disquieted within me? Hope in God;
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or, wait thou, or, trust thou in God. YOU have heard of the Saints Discouragements, and the unreasonableness of them:or, wait thou, or, trust thou in God. YOU have herd of the Saints Discouragements, and the unreasonableness of them:
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there is no just cause, or reason for their Discouragements.
there is no just cause, or reason for their Discouragements.
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Would you now hear of some means against them? The Psalmist saith in these words, Hope thou in God, or trust thou in God, or wait thou on God.
Would you now hear of Some means against them? The Psalmist Says in these words, Hope thou in God, or trust thou in God, or wait thou on God.
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And so the Doctrine plainly, is this: Faith is the Help against all Discouragements.
And so the Doctrine plainly, is this: Faith is the Help against all Discouragements.
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Hoping, Trusting, Waiting on God, is the special, if not the only means, appointed against all Discouragements.Hoping, Trusting, Waiting on God, is the special, if not the only means, appointed against all Discouragements.
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For your more cleer understanding of this Truth, and our better proceeding, I shal labor, First: To shew you what it is to Hope, Trust in God, or to Wait on him.
For your more clear understanding of this Truth, and our better proceeding, I shall labour, First: To show you what it is to Hope, Trust in God, or to Wait on him.
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Secondly: That Faith doth quiet ones heart in the times of Discouragements.Secondly: That Faith does quiet ones heart in the times of Discouragements.
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Thirdly: That it is the Duty of all the Saints, and People of God, when Discouragements do arise,Thirdly: That it is the Duty of all the Saints, and People of God, when Discouragements do arise,
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then, and then especially to trust in God, and to exercise their Faith. Fourthly: VVhat there is in Faith that can bear up the heart against all Discouragements, and how Faith doth it.
then, and then especially to trust in God, and to exercise their Faith. Fourthly: What there is in Faith that can bear up the heart against all Discouragements, and how Faith does it.
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First: If ye ask, VVhat it is to Hope in God, to Trust in God, and to VVait on him? I Answer:First: If you ask, What it is to Hope in God, to Trust in God, and to Wait on him? I Answer:
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That to Hope in God, is to expect Help from God: To Trust in God, is to rely, or rest upon God for Help:
That to Hope in God, is to expect Help from God: To Trust in God, is to rely, or rest upon God for Help:
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And to wait on him, is to continue, and abide in this Expectation, or Relyance.
And to wait on him, is to continue, and abide in this Expectation, or Reliance.
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Properly, according to Scripture Phrase, Trusting in God, is the Recumbency, or the Relyance of the soul upon God in Christ for some good thing that lies out of sight.
Properly, according to Scripture Phrase, Trusting in God, is the Recumbency, or the Reliance of the soul upon God in christ for Some good thing that lies out of sighed.
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I say first, it is the Recumbency, or Relyance of the soul upon God, the staying of the soul upon God;
I say First, it is the Recumbency, or Reliance of the soul upon God, the staying of the soul upon God;
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so you read in Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee.
so you read in Isaiah 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, Because he Trusteth in thee.
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So the Spouse in the Canticles, is found leaning upon her Beloved, and so we are commanded to trust; not NONLATINALPHABET only;
So the Spouse in the Canticles, is found leaning upon her beloved, and so we Are commanded to trust; not only;
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but NONLATINALPHABET, on him that raiseth Christ from the dead, which notes a siducial repose: so that Trusting in God, is to stay upon him.
but, on him that Raiseth christ from the dead, which notes a fiducial repose: so that Trusting in God, is to stay upon him.
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And then I say, it is the Relyance, or the stayance of the soul upon God in Christ;
And then I say, it is the Reliance, or the stayance of the soul upon God in christ;
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and so I take it to be meant here:
and so I take it to be meant Here:
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for the word here translated [ God ] Hope, or Trust [ in God ] is in the plural number, Elohim; and so when the Prophet in Isa. 26. doth exhort unto Trusting in the Lord;
for the word Here translated [ God ] Hope, or Trust [ in God ] is in the plural number, Elohim; and so when the Prophet in Isaiah 26. does exhort unto Trusting in the Lord;
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he gives this reason, at verse 4. For in the Lord Jehovah, is everlasting strength; so you read it:
he gives this reason, At verse 4. For in the Lord Jehovah, is everlasting strength; so you read it:
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but according to the Hebrew, thus;
but according to the Hebrew, thus;
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Trust in the Lord for ever, for in Jehovah jah is everlasting strength. For in Jehovah jah: Jah, is an abridgment,Trust in the Lord for ever, for in Jehovah jah is everlasting strength. For in Jehovah jah: Jah, is an abridgment,
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or an abreviation of Jehovah, noting the Son of God;
or an abbreviation of Jehovah, noting the Son of God;
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You know how it was with Hannah, when she had received a word from God, She went away (saith the Text) and looked no more sorrowful, her heart was quieted;
You know how it was with Hannah, when she had received a word from God, She went away (Says the Text) and looked no more sorrowful, her heart was quieted;
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and so when Jesus Christ comes in the latter end of the world, to sit upon his glorious Throne, the converting Jew shal praise him under that name, singing (as you read in Revel. 19.) Halelujah; praise the Jah: which if you compare with Psalm, 68. you shal find, is to be understood of Christ, at verse 4. Sing unto God, sing praises to his Name;
and so when jesus christ comes in the latter end of the world, to fit upon his glorious Throne, the converting Jew shall praise him under that name, singing (as you read in Revel. 19.) Hallelujah; praise the Jah: which if you compare with Psalm, 68. you shall find, is to be understood of christ, At verse 4. Sing unto God, sing praises to his Name;
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extol him that rides upon the Heavens, by his Name Jah; rejoyce before him, extol him that rideth upon the Heavens, by his Name Jah;extol him that rides upon the Heavens, by his Name Jah; rejoice before him, extol him that rides upon the Heavens, by his Name Jah;
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and they shal sing Hallelujah. Now if you look into the 18. verse of that Psalm, you shal find the reason why this Jah, is to be praised:
and they shall sing Hallelujah. Now if you look into the 18. verse of that Psalm, you shall find the reason why this Jah, is to be praised:
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for saith the Psalm, Thou hast ascended on high, thou hast led Captivity captive, thou hast received Gifts for men:
for Says the Psalm, Thou hast ascended on high, thou hast led Captivity captive, thou hast received Gifts for men:
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Which words, Ephes. 4. are applied to Christ:
Which words, Ephesians 4. Are applied to christ:
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But unto every one of us, is given according to the measure of the Gift of Christ: But unto every one of us, is given according to the measure of the Gift of christ:
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verse 8. Wherefore he saith, when he ascended up on high, he led Captivity captive, and gave Gifts unto men.
verse 8. Wherefore he Says, when he ascended up on high, he led Captivity captive, and gave Gifts unto men.
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So that when the Prophet doth exhort us to trust in Jehovah Jah, he exhorteth us to trust in the Lord, in Christ;
So that when the Prophet does exhort us to trust in Jehovah Jah, he exhorteth us to trust in the Lord, in christ;
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and therefore I say, both according to the old, and new Testament, Faith is the repose,
and Therefore I say, both according to the old, and new Testament, Faith is the repose,
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or recumbency of the soul upon God in Christ. But yet, that is not all:
or recumbency of the soul upon God in christ. But yet, that is not all:
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A man that doth repose upon God in Christ, trusting in him, doth trust unto him for some good thing that lies out of sight;
A man that does repose upon God in christ, trusting in him, does trust unto him for Some good thing that lies out of sighed;
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and therefore the Apostle saith, That Faith is the Evidence of things not seen, Heb. 11. where he gives divers Instances of Abraham, Sarah, Moses, and others, who all did repose upon God for somwhat that lay out of view;
and Therefore the Apostle Says, That Faith is the Evidence of things not seen, Hebrew 11. where he gives diverse Instances of Abraham, Sarah, Moses, and Others, who all did repose upon God for somewhat that lay out of view;
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and this indeed is only worthy of the name of Faith.
and this indeed is only worthy of the name of Faith.
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I will trust a man that is most unworthy, I will trust a Thief, I will trust a Lyer,
I will trust a man that is most unworthy, I will trust a Thief, I will trust a Liar,
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so far as I can see him.
so Far as I can see him.
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But as Parisiensis saith well, this is Fides Deo digna, Faith worthy of God, to repose on God for somwhat that lies out of sight, and out of view:
But as Parisiensis Says well, this is Fides God Digna, Faith worthy of God, to repose on God for somewhat that lies out of sighed, and out of view:
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and when a man doth thus stay himself upon God in Christ, for somwhat that lies out of sight,
and when a man does thus stay himself upon God in christ, for somewhat that lies out of sighed,
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then he is said to trust in God;
then he is said to trust in God;
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and when a man doth continue thus, then he is said for to wait on God. This is the First.
and when a man does continue thus, then he is said for to wait on God. This is the First.
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But then, Secondly: How may it appear that Faith, and the exercise thereof, will quiet the soul, suppress, or allay Discouragements?
But then, Secondly: How may it appear that Faith, and the exercise thereof, will quiet the soul, suppress, or allay Discouragements?
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and though before she was a woman of a sorrowful Spirit, yet having received a word from God,
and though before she was a woman of a sorrowful Spirit, yet having received a word from God,
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and beleeving that word, her heart was quiet. Prov. 16.3. Commit thy Works unto the Lord, there is Faith;
and believing that word, her heart was quiet. Curae 16.3. Commit thy Works unto the Lord, there is Faith;
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and thy thoughts shall be established, there is Quietude.and thy thoughts shall be established, there is Quietude.
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And if you look again into Isa. 26. you shal find that the Scripture is most expres• for this, verse 3. Thou wilt keep him in perfect peace, whose mind is staid on thee, because he trusteth in thee: Mark the words.
And if you look again into Isaiah 26. you shall find that the Scripture is most expres• for this, verse 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, Because he Trusteth in thee: Mark the words.
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First, The Lord doth here engage himself to give peace unto those that do stay upon him, that have this Faith of Relyance,
First, The Lord does Here engage himself to give peace unto those that do stay upon him, that have this Faith of Reliance,
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though they have not yet attained to the Faith of Assurance, to be able to say, I know my sin is pardoned,
though they have not yet attained to the Faith of Assurance, to be able to say, I know my since is pardoned,
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and that Christ is mine, yet, if they can but stay themselves upon God, the Lord doth hereby engage himself to give peace unto them:
and that christ is mine, yet, if they can but stay themselves upon God, the Lord does hereby engage himself to give peace unto them:
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yea, he doth no• only engage himself to give peace unto such a soul as staies himself upon God, but double Peace:
yea, he does no• only engage himself to give peace unto such a soul as stays himself upon God, but double Peace:
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you read it in your English, perfect Peace; thou wilt keep him in perfect Peace: but in the Hebrew it is, Peace, Peace; thou wilt keep him in double Peace, he shall have Peace, and Peace; not Peace, and Doubting; not Peace, and no Peace:
you read it in your English, perfect Peace; thou wilt keep him in perfect Peace: but in the Hebrew it is, Peace, Peace; thou wilt keep him in double Peace, he shall have Peace, and Peace; not Peace, and Doubting; not Peace, and no Peace:
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but if he stay himself upon the Lord, he shall have Peace, Peace; he shall have double Peace.
but if he stay himself upon the Lord, he shall have Peace, Peace; he shall have double Peace.
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Yea, the Lord doth not only engage to give Peace unto such a soul, but to keep him in Peace;
Yea, the Lord does not only engage to give Peace unto such a soul, but to keep him in Peace;
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Thou wilt keep him in perfect Peace, or in Peace, Peace; and all upon this account, Because he trusteth in thee;Thou wilt keep him in perfect Peace, or in Peace, Peace; and all upon this account, Because he Trusteth in thee;
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not because he prayed, not because he humbled hi•self (though that is his Duty,
not Because he prayed, not Because he humbled hi•self (though that is his Duty,
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and he doth thereby placere Deo, though not placare Deum ) but because he trusteth in thee,
and he does thereby placere God, though not Placare God) but Because he Trusteth in thee,
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because he stayeth himself upon thee.
Because he stays himself upon thee.
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And ye know, that if ye have a business depending at Law, though for the present you be much troubled about it;
And you know, that if you have a business depending At Law, though for the present you be much troubled about it;
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yet, if you have a Friend, a Lawyer that is able, faithful, and willing to look to it;
yet, if you have a Friend, a Lawyer that is able, faithful, and willing to look to it;
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if you can but leave your business with him, it doth very much quiet your heart;
if you can but leave your business with him, it does very much quiet your heart;
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the very leaving your business with him, doth quiet your mind. So here.
the very leaving your business with him, does quiet your mind. So Here.
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If a man can but leave his business, and his Cause, and his Things with God;
If a man can but leave his business, and his Cause, and his Things with God;
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then he is at rest, and he may say, Return unto thy rest, O my soul, as David did; which is done by Faith.
then he is At rest, and he may say, Return unto thy rest, Oh my soul, as David did; which is done by Faith.
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And to cleer this a little, Three or Four things there are that do ordinarily cause disquietude, or discouragement.
And to clear this a little, Three or Four things there Are that do ordinarily cause disquietude, or discouragement.
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First, The darkness that is in the Understanding;
First, The darkness that is in the Understanding;
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for when a man is in the dark, especially if he be alone, he is very apt to be skared, and to be disquieted.
for when a man is in the dark, especially if he be alone, he is very apt to be scared, and to be disquieted.
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Secondly, Inordinate, and unruly Affections, and Passions, especially that of Fear, whereby the soul is benighted. Thirdly, Guilt of Conscience:
Secondly, Inordinate, and unruly Affections, and Passion, especially that of fear, whereby the soul is benighted. Thirdly, Gilded of Conscience:
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Though there be much water that doth beat upon the Ship at Sea, yet it sinketh not;
Though there be much water that does beatrice upon the Ship At Sea, yet it sinks not;
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but when there is a leak, a hole in the Ship, then the Ship sinketh, and the water doth become its grave:
but when there is a leak, a hold in the Ship, then the Ship sinks, and the water does become its grave:
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So, though there be many troubles that beat upon a man, yet his heart doth not sink;
So, though there be many Troubles that beatrice upon a man, yet his heart does not sink;
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but when there is a leak in his Conscience, when there is a hole there, when a man hath a guilty Conscience, then he sinketh, and his heart fails him.
but when there is a leak in his Conscience, when there is a hold there, when a man hath a guilty Conscience, then he sinks, and his heart fails him.
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And Fourthly, The apprehension of Gods Greatness, with our distance from him. Now Faith cures all this;
And Fourthly, The apprehension of God's Greatness, with our distance from him. Now Faith cures all this;
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for in opposition to the first, of Darkness, Faith brings Light into the soul, and shews a man his Way,
for in opposition to the First, of Darkness, Faith brings Light into the soul, and shows a man his Way,
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and his Warrant for what he doth.
and his Warrant for what he does.
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Secondly, It doth pare, and take off those inordinate, and unruly affections, and passions that are in the soul;
Secondly, It does pare, and take off those inordinate, and unruly affections, and passion that Are in the soul;
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and therefore in Psalm 37. at ver. 1. and 7. you shal find that fretting and trusting are set in opposition:
and Therefore in Psalm 37. At ver. 1. and 7. you shall find that fretting and trusting Are Set in opposition:
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Fret not thy self because of the evil Doer, verse 3. but trust in the Lord. Fret not thy self Because of the evil Doer, verse 3. but trust in the Lord.
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And again verse 7. Rest in the Lord, and wait patiently for him; fret not thy self because of him who prospereth in his way.
And again verse 7. Rest in the Lord, and wait patiently for him; fret not thy self Because of him who prospereth in his Way.
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Thirdly, It doth heal the Conscience, and purifie that, therefore saith the Apostle, Let us draw neer with assurance of Faith, having our Consciences sprinkled, &c. Heb. 10. Fourthly, It doth also bring the soul neer to God;
Thirdly, It does heal the Conscience, and purify that, Therefore Says the Apostle, Let us draw near with assurance of Faith, having our Consciences sprinkled, etc. Hebrew 10. Fourthly, It does also bring the soul near to God;
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the great work of faith is to bring God and the soul together. So you have it in Eph. 3.12. In whom we have boldness, and access with confidence, by the faith of him:
the great work of faith is to bring God and the soul together. So you have it in Ephesians 3.12. In whom we have boldness, and access with confidence, by the faith of him:
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Faith gives a man access unto God, and brings him neer unto God. But a man may come neer unto God, & yet he may fear, and tremble,
Faith gives a man access unto God, and brings him near unto God. But a man may come near unto God, & yet he may Fear, and tremble,
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as the Jews d•d at Mount Sinai; true, but saith the Apostle, By this Faith we have boldness, and access.
as the jews d•d At Mount Sinai; true, but Says the Apostle, By this Faith we have boldness, and access.
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The word is, NONLATINALPHABET, a freedom of speech;
The word is,, a freedom of speech;
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a man by Faith may come into the presence of God with open mouth, and speak all his mind unto God.
a man by Faith may come into the presence of God with open Mouth, and speak all his mind unto God.
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Yea, Faith doth not only thus bring a man into the pre•ence of God with open mouth, freedom of speech, and boldness;
Yea, Faith does not only thus bring a man into the pre•ence of God with open Mouth, freedom of speech, and boldness;
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but it brings him into the presence of God with open face, and uncovered:
but it brings him into the presence of God with open face, and uncovered:
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We all with open face (saith the Apostle, speaking to Beleevers in the times of the Gospel) We all with open face behold, We all with open face (Says the Apostle, speaking to Believers in the times of the Gospel) We all with open face behold,
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as in a Glass, the Mirror of the Lord: with open, and uncovered face.as in a Glass, the Mirror of the Lord: with open, and uncovered face.
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There are Three Vails, or Coverings that we read of in the old Testament, that were thrown upon faces.
There Are Three Vails, or Coverings that we read of in the old Testament, that were thrown upon faces.
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1. There is the Vail of Obscurity, and that was upon the face of Moses. 2. The Vail,
1. There is the vail of Obscurity, and that was upon the face of Moses. 2. The vail,
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and the Covering of Guilt, and so Haman• face was covered, a cloth thrown over his face,
and the Covering of Gilded, and so Haman• face was covered, a cloth thrown over his face,
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and his face was covered. 3. And there is the Vail of Abashment, or shame;
and his face was covered. 3. And there is the vail of Abashment, or shame;
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and so it i• said of the Angels, that they cover their faces in the presence of God.
and so it i• said of the Angels, that they cover their faces in the presence of God.
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Now to shew with what boldness a Christian, and a Beleever, comes into the presence of God by Christ through Faith,
Now to show with what boldness a Christian, and a Believer, comes into the presence of God by christ through Faith,
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as if all Vails were taken off; saith the Apostle, We come with open face;
as if all Vails were taken off; Says the Apostle, We come with open face;
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and we all with open face behold, as in a Glass, the Mirror of the Lord.
and we all with open face behold, as in a Glass, the Mirror of the Lord.
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And upon this account, a Beleever may now come with more boldness into the presence of God,
And upon this account, a Believer may now come with more boldness into the presence of God,
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than Adam in the state of Innocency:
than Adam in the state of Innocency:
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for though Adam in the state of Innocency had no Vail, or Covering of Guilt thrown over his face;
for though Adam in the state of Innocency had no vail, or Covering of Gilded thrown over his face;
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yet there was a great distance between God and him.
yet there was a great distance between God and him.
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But now, since the Fall, since Christs time, God is come into our Nature, manifested in the Flesh;
But now, since the Fallen, since Christ time, God is come into our Nature, manifested in the Flesh;
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and so God is come neer to us, and by Faith we do draw neer to God:
and so God is come near to us, and by Faith we do draw near to God:
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no wonder therefore, that the Apostle saith, That by Faith we have boldness, and access with Confidence.
no wonder Therefore, that the Apostle Says, That by Faith we have boldness, and access with Confidence.
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Faith tels a man, that God is come neer to him, and he is come neer to God;
Faith tells a man, that God is come near to him, and he is come near to God;
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and therefore Faith certainly, is the great Remedy, and means against all discouragements that can arise.
and Therefore Faith Certainly, is the great Remedy, and means against all discouragements that can arise.
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Thirdly: How may it appear, that when Discouragements do arise, it is the Duty of every Christian to exercise Faith, and then especially? You know what David said;Thirdly: How may it appear, that when Discouragements do arise, it is the Duty of every Christian to exercise Faith, and then especially? You know what David said;
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At what time I am afraid, I trust in thee: And the Scripture is most express for this, Isa. 50.10.At what time I am afraid, I trust in thee: And the Scripture is most express for this, Isaiah 50.10.
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Who is amongst you, that feareth the Lord, that obeyeth the voyce of his Servant, that walketh in darkness, Who is among you, that fears the Lord, that Obeyeth the voice of his Servant, that walks in darkness,
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and hath no light? Let him trust in the Name of the Lord, and stay upon his God. and hath no Light? Let him trust in the Name of the Lord, and stay upon his God.
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First, It is possible for one that is the Servant of God to be in darkness,
First, It is possible for one that is the Servant of God to be in darkness,
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and in such a dark condition, where no light, nor no comfort is.
and in such a dark condition, where no Light, nor no Comfort is.
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Secondly, When he is in this dark Condition, and discouragements do arise (the Commandement is most express) then he is to trust in the Name of the Lord, and stay upon his God.
Secondly, When he is in this dark Condition, and discouragements do arise (the Commandment is most express) then he is to trust in the Name of the Lord, and stay upon his God.
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So also our Savior Christ commands his Disciples, John, 14.1. Let not your hearts be troubled, you beleeve in God, beleeve also in me.
So also our Saviour christ commands his Disciples, John, 14.1. Let not your hearts be troubled, you believe in God, believe also in me.
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There was a great Cloud arising upon Christs Disciples, Christ to be taken from them by Death;
There was a great Cloud arising upon Christ Disciples, christ to be taken from them by Death;
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the Shepheard to be stricken, and the Sheep scattered: Now the only means against trouble that Christ prescribes, is this;
the Shepherd to be stricken, and the Sheep scattered: Now the only means against trouble that christ prescribes, is this;
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Ye beleeve in God, beleeve also in me; and he gives many Arguments to press thereunto, in this 14. Chapter.You believe in God, believe also in me; and he gives many Arguments to press thereunto, in this 14. Chapter.
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This time, was the time of Christs own trouble;
This time, was the time of Christ own trouble;
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Christ was now to die, and to bear the sin of many, and to lie under the sence of his Fathers wrath, and displeasure;
christ was now to die, and to bear the since of many, and to lie under the sense of his Father's wrath, and displeasure;
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whereupon he saith, that his heart was heavy unto death;
whereupon he Says, that his heart was heavy unto death;
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but though it was the time of his own trouble, yet he addresseth himself to comfort his Disciples against their trouble;
but though it was the time of his own trouble, yet he Addresseth himself to Comfort his Disciples against their trouble;
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and the only means and remedy that he doth prescribe, is this;
and the only means and remedy that he does prescribe, is this;
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Ye beleeve in God, beleeve also in me? So that I say, when Discouragements do arise, it is the Duty of all Christs Disciples,You believe in God, believe also in me? So that I say, when Discouragements do arise, it is the Duty of all Christ Disciples,
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then, and then especially, for to trust in God by Christ:
then, and then especially, for to trust in God by christ:
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for I pray, what is Faith made for? but for such a time as this is? every Grace is to be exercised in its season.
for I pray, what is Faith made for? but for such a time as this is? every Grace is to be exercised in its season.
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If a man have sinned, then he is to repent, that is the season for his Repentance:
If a man have sinned, then he is to Repent, that is the season for his Repentance:
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If a man have received any mercy from God, then he is to be thankful; that is the season of Thankfulness:
If a man have received any mercy from God, then he is to be thankful; that is the season of Thankfulness:
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If another poor Christian be in want, then he is to exercise his Charity; that is the season of that Grace of Charity:
If Another poor Christian be in want, then he is to exercise his Charity; that is the season of that Grace of Charity:
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If Gods Face do shine upon a man, then he is to rejoyce; that is the season of Spiritual Joy:
If God's Face do shine upon a man, then he is to rejoice; that is the season of Spiritual Joy:
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If a man be given to wantonness, and have a beautiful Object laid before him, then he is to exercise Chastity;
If a man be given to wantonness, and have a beautiful Object laid before him, then he is to exercise Chastity;
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and that is a season for it: So, when Discouragements do arise, then he is to exercise Faith;
and that is a season for it: So, when Discouragements do arise, then he is to exercise Faith;
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and that is the season, the proper time and season for it:
and that is the season, the proper time and season for it:
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For it is not only our Duty to bring forth Fruit, but we must bring forth Fruit in its season:
For it is not only our Duty to bring forth Fruit, but we must bring forth Fruit in its season:
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Now this is the proper season for Faith to work in, when all a mans Comforts are out of sight: Now this is the proper season for Faith to work in, when all a men Comforts Are out of sighed:
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and therefore when Discouragements do arise, then, and then especially, the Saints, and the People of God, are to exercise their Faith.
and Therefore when Discouragements do arise, then, and then especially, the Saints, and the People of God, Are to exercise their Faith.
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Fourthly: But what power hath Faith to suppress, and allay Discouragements? and what is there in Faith that can bear up a mans heart against all Discouragements,Fourthly: But what power hath Faith to suppress, and allay Discouragements? and what is there in Faith that can bear up a men heart against all Discouragements,
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and how doth Faith do it? First: Faith doth give a man the true prospect of things, past, present, and to come,
and how does Faith do it? First: Faith does give a man the true prospect of things, past, present, and to come,
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and of things as they are.
and of things as they Are.
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Whence are all our Fears, and Discouragements? but from hence, That men do not see things as they are:
Whence Are all our Fears, and Discouragements? but from hence, That men do not see things as they Are:
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If Evil be stirring, they think it is greater than it is: If Good be stirring, they think it is lesser than it is.
If Evil be stirring, they think it is greater than it is: If Good be stirring, they think it is lesser than it is.
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If a man be in Temptation, then he loseth the sight of his former Experiences, and so he is much discouraged.
If a man be in Temptation, then he loses the sighed of his former Experiences, and so he is much discouraged.
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If a man be under a Desertion, he loseth the sight of what is present, what God is to him,
If a man be under a Desertion, he loses the sighed of what is present, what God is to him,
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and what he is to God; and so he is discouraged.
and what he is to God; and so he is discouraged.
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If a man be under an Affliction, he loseth the sight of what is to come;
If a man be under an Affliction, he loses the sighed of what is to come;
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the end, and the issue of the Affliction, and so he is disquieted.
the end, and the issue of the Affliction, and so he is disquieted.
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But now when Faith comes, it opens a mans Eyes to see things that are invisible;
But now when Faith comes, it Opens a men Eyes to see things that Are invisible;
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it is the Evidence of things not seen: By Faith, Moses saw him that was invisible.
it is the Evidence of things not seen: By Faith, Moses saw him that was invisible.
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And therefore when the Apostle Peter doth direct his People for to see things past, present,
And Therefore when the Apostle Peter does Direct his People for to see things past, present,
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and to come, he exhorts them to a work of Faith, Epist. 1. ver. 9. He that l•cks these things, is blind;
and to come, he exhorts them to a work of Faith, Epistle 1. ver. 9. He that l•cks these things, is blind;
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one of those things is Faith, as you read in verse 5. Give all diligence, •ad to your Faith, &c. then, He that lacketh these things, is blind, at verse 9. But suppose a man do want Faith;
one of those things is Faith, as you read in verse 5. Give all diligence, •ad to your Faith, etc. then, He that lacketh these things, is blind, At verse 9. But suppose a man do want Faith;
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wherein is he blind? Why, saith the Apostle, He cannot see things afar off, he cannot see into the other world, he cannot see unto the end of a Temptation,
wherein is he blind? Why, Says the Apostle, He cannot see things afar off, he cannot see into the other world, he cannot see unto the end of a Temptation,
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or Affliction, or to the end of a Desertion.
or Affliction, or to the end of a Desertion.
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Well, but though he cannot see things that are to come, yet he may see things that are past:
Well, but though he cannot see things that Are to come, yet he may see things that Are past:
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Nay, saith he, if a man wants the Assurance of Gods Love (and that is an Act of Faith) he ha•h forgotten that he was purged from his old sins:
Nay, Says he, if a man Wants the Assurance of God's Love (and that is an Act of Faith) he ha•h forgotten that he was purged from his old Sins:
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Wherefore the rather (saith he at ver•e 10.) Brethren, give all diligence to make your Calling and Ele•tion sure. Wherefore the rather (Says he At ver•e 10.) Brothers, give all diligence to make your Calling and Ele•tion sure.
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If you would see things past, present, and to come, then grow in Faith, and Assurance of Gods Love,
If you would see things past, present, and to come, then grow in Faith, and Assurance of God's Love,
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and so saith he, shal you be able to see things that are afar off.
and so Says he, shall you be able to see things that Are afar off.
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Cou•d a man but see what would be the end, and issue of his Affliction, he would be quiet under it.
Cou•d a man but see what would be the end, and issue of his Affliction, he would be quiet under it.
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It is in regard of our Affliction, as it is in regard of your Salt, or Sea Water:
It is in regard of our Affliction, as it is in regard of your Salt, or Sea Water:
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Take the Water as it is in the Sea, and so it is salt, and brackish;
Take the Water as it is in the Sea, and so it is salt, and brackish;
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but drawn up by the Sun into the Clouds, it becomes sweet, and fals down into sweet Rain.
but drawn up by the Sun into the Clouds, it becomes sweet, and falls down into sweet Rain.
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So, take an Affl•ction in it self, and it is salt, and brackish; but drawn up by Divine Love, then it is sweet;
So, take an Affl•ction in it self, and it is salt, and brackish; but drawn up by Divine Love, then it is sweet;
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and if a soul can but tast the Love of God in it, and see what a loving end the Lord wil make;
and if a soul can but taste the Love of God in it, and see what a loving end the Lord will make;
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he wil then find it is very sweet, and say, I could not have been without this Affliction;
he will then find it is very sweet, and say, I could not have been without this Affliction;
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I do not know how any one twig of this rod could have been spared.
I do not know how any one twig of this rod could have been spared.
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Now, it's only Faith that shews a man the end, and the issue of all his troubles.
Now, it's only Faith that shows a man the end, and the issue of all his Troubles.
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It stands upon the high Tower of the Threatening, and Promise, seeing over al Mountains, and Difficulties;
It Stands upon the high Tower of the Threatening, and Promise, seeing over all Mountains, and Difficulties;
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it seeth into the other World; it sees through Death, and beyond Death; it sees through Affliction, and beyond Affliction;
it sees into the other World; it sees through Death, and beyond Death; it sees through Affliction, and beyond Affliction;
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it seeth through Temptation, and beyond Temptation; it seeth through Desertion, and beyond Desertion; it seeth through Gods Anger, and beyond his Anger:
it sees through Temptation, and beyond Temptation; it sees through Desertion, and beyond Desertion; it sees through God's Anger, and beyond his Anger:
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I say, it seeth things past, present, and to come.
I say, it sees things past, present, and to come.
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Now, if a man had such a power as he were able to fetch in al his former experiences, to see things present as they are;
Now, if a man had such a power as he were able to fetch in all his former experiences, to see things present as they Are;
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and to see all the events, and issues of things to come, would he not be quiet, notwithstanding all that might arise for the present? Thus Faith is able to shew a man things past, present, and to come;
and to see all the events, and issues of things to come, would he not be quiet, notwithstanding all that might arise for the present? Thus Faith is able to show a man things past, present, and to come;
cc pc-acp vvi d dt n2, cc n2 pp-f n2 pc-acp vvi, vmd pns31 xx vbi j-jn, c-acp d cst vmd vvi p-acp dt j? av n1 vbz j pc-acp vvi dt n1 n2 j, j, cc pc-acp vvi;
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and to shew him greater matter of comfort, than the matter of his troubles is; and in so doing it must needs quiet the soul. Secondly:
and to show him greater matter of Comfort, than the matter of his Troubles is; and in so doing it must needs quiet the soul. Secondly:
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Faith, true saving Faith, doth see that in God, and in Christ, which answers unto all our fears, wants, and miseries:
Faith, true Saving Faith, does see that in God, and in christ, which answers unto all our fears, Wants, and misery's:
uh-n, j j-vvg n1, vdz vvi cst p-acp np1, cc p-acp np1, r-crq vvz p-acp d po12 n2, n2, cc n2:
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8124
For Faith closeth with the Name of God;
For Faith closeth with the Name of God;
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8125
Let him stay himself upon the Name of God, Isa. 50. Now there is that in Gods Name that doth Answer unto all our Fears and wants.Let him stay himself upon the Name of God, Isaiah 50. Now there is that in God's Name that does Answer unto all our Fears and Wants.
vvb pno31 vvi px31 p-acp dt n1 pp-f np1, np1 crd av a-acp vbz d p-acp ng1 n1 cst vdz vvi p-acp d po12 n2 cc vvz.
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For Example, Exod. 34. the Lord descended in the Clouds, at verse 5. and stood with Moses there,
For Exampl, Exod 34. the Lord descended in the Clouds, At verse 5. and stood with Moses there,
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8127
and proclaimed the Name of the Lord, ver. 6. The Lord, the Lord: Jehovah, Jehovah: that is, one that gives a being unto things that are not.
and proclaimed the Name of the Lord, ver. 6. The Lord, the Lord: Jehovah, Jehovah: that is, one that gives a being unto things that Are not.
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8128
Will you say, O! that it were thus, or thus with me? but as Rachel mourned for her Children,
Will you say, OH! that it were thus, or thus with me? but as Rachel mourned for her Children,
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8129
and could not be comforted, because they were not: so do I mourn after Prayers, because they are not; and after Duties; because they are not;
and could not be comforted, Because they were not: so do I mourn After Prayers, Because they Are not; and After Duties; Because they Are not;
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8130
and af•er Humiliations, because they are not.
and af•er Humiliations, Because they Are not.
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8131
Well, saith the Lord, be of good comfort, for my Name is Jehovah, who do give a Being to things that are not;
Well, Says the Lord, be of good Comfort, for my Name is Jehovah, who do give a Being to things that Are not;
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8132
and this he repeateth, The Lord, the Lord;
and this he repeateth, The Lord, the Lord;
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(25) sermon (DIV1)
930
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8133
or Jehovah, Jehovah. Well, but though the Lord do give a Being to things that are not, this doth not comfort me;
or Jehovah, Jehovah. Well, but though the Lord do give a Being to things that Are not, this does not Comfort me;
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(25) sermon (DIV1)
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8134
for though, I praise the Lord, I can say, my Prayers are, and my Duties are;
for though, I praise the Lord, I can say, my Prayers Are, and my Duties Are;
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(25) sermon (DIV1)
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8135
yet the Lord knows they are very weak, and my Temptations are very strong, and my Lusts mighty,
yet the Lord knows they Are very weak, and my Temptations Are very strong, and my Lustiest mighty,
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8136
and therefore I am thus discouraged. Yet be of good comfort; for saith the Lord, my Name is EL;
and Therefore I am thus discouraged. Yet be of good Comfort; for Says the Lord, my Name is EL;
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8137
that is, the strong, or the mighty God:
that is, the strong, or the mighty God:
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8138
and therefore though thou beest never so weak, and thy Duties weak, yet I wil carry on the work of my Grace in thee;
and Therefore though thou Best never so weak, and thy Duties weak, yet I will carry on the work of my Grace in thee;
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(25) sermon (DIV1)
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8139
and though thy Temptations be never so strong, and thy Lusts strong, yet I am stronger,
and though thy Temptations be never so strong, and thy Lustiest strong, yet I am Stronger,
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8140
for my Name is EL, th• mighty God. O! but though God be strong, and able to help me;
for my Name is EL, th• mighty God. OH! but though God be strong, and able to help me;
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8141
yet I fear that God is not willing to help me;
yet I Fear that God is not willing to help me;
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8142
I know God is able, and that God is strong enough, but I fear the Lord is not willing,
I know God is able, and that God is strong enough, but I Fear the Lord is not willing,
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8143
and therefore I am thus discouraged:
and Therefore I am thus discouraged:
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930
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8144
yet be of good comfort, saith the Lord, for my Name is Merciful, (that is the next word) The Lord, the Lord; the Mighty God:
yet be of good Comfort, Says the Lord, for my Name is Merciful, (that is the next word) The Lord, the Lord; the Mighty God:
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and as my Name is the Mighty God, and therefore am able to help thee; so my Name is Merciful, and therefore am willing to help thee.
and as my Name is the Mighty God, and Therefore am able to help thee; so my Name is Merciful, and Therefore am willing to help thee.
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(25) sermon (DIV1)
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8146
But though the Lord be willing to help me, yet I am a poor, unworthy Creature,
But though the Lord be willing to help me, yet I am a poor, unworthy Creature,
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8147
and I have nothing at al to move God to help me ▪ Yet be of good comfort;
and I have nothing At all to move God to help me ▪ Yet be of good Comfort;
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8148
for saith the Lord then, my Name is Gracious; I do not shew Mercy because you are good, but because I am good;
for Says the Lord then, my Name is Gracious; I do not show Mercy Because you Are good, but Because I am good;
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8149
nor do I stand upon your desert, but I shew mercy out of free Love;
nor do I stand upon your desert, but I show mercy out of free Love;
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8150
my Name is Gracious. O! but I have been sinning, I have been sinning a long time, ten, twenty, thirty, forty, fifty yeers:
my Name is Gracious. OH! but I have been sinning, I have been sinning a long time, ten, twenty, thirty, forty, fifty Years:
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8151
had I come in at s••••, I might have had mercy;
had I come in At s••••, I might have had mercy;
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8152
but I have been sinning long, and therefore I fear there is no mercy for me.
but I have been sinning long, and Therefore I Fear there is no mercy for me.
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8153
Yet saith the Lord, be 〈 ◊ 〉 good comfort, for my Name is Long-suffering (that is the no••) Gracious, and Long-suffering; slow to Anger, or Long-suffering.
Yet Says the Lord, be 〈 ◊ 〉 good Comfort, for my Name is Long-suffering (that is the no••) Gracious, and Long-suffering; slow to Anger, or Long-suffering.
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8154
O! but I have sinned exceedingly, I have sinned abundantly;
OH! but I have sinned exceedingly, I have sinned abundantly;
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8155
so many Sins as I am never able to reckon up, and to humble my self for;
so many Sins as I am never able to reckon up, and to humble my self for;
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8156
I have broken al my Promises with God, and al the Vows that I have made unto him;
I have broken all my Promises with God, and all the Vows that I have made unto him;
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8157
and therefore I am thus discouraged. Yet saith he, be of good Comfort, for I am abundant in Goodness, and Truth:
and Therefore I am thus discouraged. Yet Says he, be of good Comfort, for I am abundant in goodness, and Truth:
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8158
Art thou abundant in sin? I am abundant in Goodness:
Art thou abundant in since? I am abundant in goodness:
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8159
And hast thou broken Faith with me? yet I am abundant in Goodness, and in Truth also.
And hast thou broken Faith with me? yet I am abundant in goodness, and in Truth also.
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8160
O! but though the Lord be thus unto his own chosen Ones, such as David, Abraham, or Moses, yet I fear the Lord wil not be so to me.
OH! but though the Lord be thus unto his own chosen Ones, such as David, Abraham, or Moses, yet I Fear the Lord will not be so to me.
uh cc-acp cs dt n1 vbb av p-acp po31 d j-vvn pi2, d c-acp np1, np1, cc np1, av pns11 vvb dt n1 vmb xx vbi av p-acp pno11.
(25) sermon (DIV1)
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8161
Yes, saith the Lord, at verse 7. Keeping mercy for thousands: I have not spent al my mercy upon David, or upon Abraham, or upon Paul, or upon Peter; but I keep mercy for thousands.
Yes, Says the Lord, At verse 7. Keeping mercy for thousands: I have not spent all my mercy upon David, or upon Abraham, or upon Paul, or upon Peter; but I keep mercy for thousands.
uh, vvz dt n1, p-acp n1 crd vvg n1 p-acp crd: pns11 vhb xx vvn d po11 n1 p-acp np1, cc p-acp np1, cc p-acp np1, cc p-acp np1; cc-acp pns11 vvb n1 p-acp crd.
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8162
O! but yet my sins do recoyl, I am the greatest Sinner in the world, for I have sinned al kinds of sin, I have sinned al sorts of sins,
OH! but yet my Sins do recoil, I am the greatest Sinner in the world, for I have sinned all Kinds of since, I have sinned all sorts of Sins,
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8163
and therefore I fear there 〈 ◊ 〉 no hope for me.
and Therefore I Fear there 〈 ◊ 〉 no hope for me.
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Yet saith the Lord, be not discouraged, for I keep mercy for thousands, forgiving iniquity, transgression, and sin;
Yet Says the Lord, be not discouraged, for I keep mercy for thousands, forgiving iniquity, Transgression, and since;
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(25) sermon (DIV1)
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8165
even all sorts and al kinds of sins; the Sin of Nature, and the Sin of Life;
even all sorts and all Kinds of Sins; the since of Nature, and the since of Life;
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the Sin of Weakness, and the Sin of Presumption; the Sin of Ignorance, and the Sin against Knowledg:
the since of Weakness, and the since of Presumption; the since of Ignorance, and the since against Knowledge:
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8167
these saith the Lord I forgive, even al sorts, and al kinds of Sins, and this is my Name for ever.
these Says the Lord I forgive, even all sorts, and all Kinds of Sins, and this is my Name for ever.
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8168
O! but I am afraid to lay hold upon this Promise, for I think this is a Doctrine of Liberty.
OH! but I am afraid to lay hold upon this Promise, for I think this is a Doctrine of Liberty.
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8169
Say not so, saith the Lord, at the next verse, I will by no means cleer the guilty:
Say not so, Says the Lord, At the next verse, I will by no means clear the guilty:
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8170
But if there be ever a poor, drooping, fearing, trembling soul, that desires to know my Name,
But if there be ever a poor, drooping, fearing, trembling soul, that Desires to know my Name,
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8171
Lo, saith the Lord, here is my Name, whereby I wil be known for ever: The Lord, Jehovah, that gives a Being to things that are not;
Lo, Says the Lord, Here is my Name, whereby I will be known for ever: The Lord, Jehovah, that gives a Being to things that Are not;
uh, vvz dt n1, av vbz po11 n1, c-crq pns11 vmb vbi vvn p-acp av: dt n1, np1, cst vvz dt vbg p-acp n2 cst vbr xx;
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8172
The Mighty God; The Merciful God; The Gracious God; Abundant in Goodness, and in Truth; Reserving Mercy for thousands; Forgiving iniquity, transgression, and sin; The Mighty God; The Merciful God; The Gracious God; Abundant in goodness, and in Truth; Reserving Mercy for thousands; Forgiving iniquity, Transgression, and since;
dt j np1; dt j np1; dt j np1; j p-acp n1, cc p-acp n1; vvg n1 p-acp crd; j-vvg n1, n1, cc n1;
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and this is my Name for ever.
and this is my Name for ever.
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Now Faith comes, and closeth with this Name of God, leading the Soul into this rich Wardrop,
Now Faith comes, and closeth with this Name of God, leading the Soul into this rich Wardrobe,
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and so doth quiet the heart against all Discouragements. Thirdly:
and so does quiet the heart against all Discouragements. Thirdly:
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8176
Faith doth put the Soul under Gods Commandement, and leaveth God to Answer unto al such Objections,
Faith does put the Soul under God's Commandment, and Leaveth God to Answer unto all such Objections,
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and Inconveniences, as may come thereby; which if a man can do, he may be very quiet.
and Inconveniences, as may come thereby; which if a man can do, he may be very quiet.
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Now true saving Faith wil enable him to do this:
Now true Saving Faith will enable him to do this:
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for ye know how it was with the three Children, Shadrach, Meshach, and Abednego; they put themselves under Gods Commandement:
for you know how it was with the three Children, Shadrach, Meshach, and Abednego; they put themselves under God's Commandment:
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8180
The Lord commanded, and said, Thou shalt not make to thy self, any graven Image: Well, but the King commands them to fal down before his Image:
The Lord commanded, and said, Thou shalt not make to thy self, any graved Image: Well, but the King commands them to fall down before his Image:
dt n1 vvd, cc vvd, pns21 vm2 xx vvi p-acp po21 n1, d j-vvn n1: av, cc-acp dt n1 vvz pno32 pc-acp vvi a-acp p-acp po31 n1:
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No, say they, we wil not stir, we wil not bow:
No, say they, we will not stir, we will not bow:
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but saith the King, I wil make you bow, or I wil heat the Furnace seven times hotter for you:
but Says the King, I will make you bow, or I will heat the Furnace seven times hotter for you:
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Well, be it so, say they;
Well, be it so, say they;
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as for that, we are not solicitous, we wil do the work that God hath set us to do;
as for that, we Are not solicitous, we will do the work that God hath Set us to do;
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we wil put our selves under Gods Command; we know that our God is able to deliver us;
we will put our selves under God's Command; we know that our God is able to deliver us;
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and whether he wil deliver us, or no, we wil leave that to him, let him answer to the inconveniencies,
and whither he will deliver us, or no, we will leave that to him, let him answer to the inconveniences,
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and mischiefs that follow upon his Work; for saith the Text, They trusted in the Lord.
and mischiefs that follow upon his Work; for Says the Text, They trusted in the Lord.
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And so you know it was with Noah; Noah was commanded to build an Ark,
And so you know it was with Noah; Noah was commanded to built an Ark,
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8189
for saith the Lord, yet an hundred & twenty yeers, and the whol world shal be destroyed,
for Says the Lord, yet an hundred & twenty Years, and the Whole world shall be destroyed,
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931
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8190
and therefore Noah, build thou an Ark for thy self, and thy family; which Noah did, and put himself under this Command.
and Therefore Noah, built thou an Ark for thy self, and thy family; which Noah did, and put himself under this Command.
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8191
But now the world, the old world might speak thus (as certainly the language of their Conversation was) Noah, Dost thou think that thou art the only man in al the world that God loves? Dost thou think Noah, that God loves thee, one man, more than al the men or the world? and thy one Family, more than al the Families in the world beside? And if thou dost beleeve what thou preachest, That the World shal be destroyed by Water, in an hundred and twenty yeers,
But now the world, the old world might speak thus (as Certainly the language of their Conversation was) Noah, Dost thou think that thou art the only man in all the world that God loves? Dost thou think Noah, that God loves thee, one man, more than all the men or the world? and thy one Family, more than all the Families in the world beside? And if thou dost believe what thou Preachest, That the World shall be destroyed by Water, in an hundred and twenty Years,
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8192
why dost thou marry, and bege• Ch•ldren, as thou hast done since thou hast preached this Doctrine? And Noah, if thou dost make an Ark,
why dost thou marry, and bege• Ch•ldren, as thou hast done since thou hast preached this Doctrine? And Noah, if thou dost make an Ark,
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931
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8193
or a Ship, who shal be the Pilate? who shal be the M••riner, the S••ler? As for thy self, thou hast been a Preacher,
or a Ship, who shall be the Pilate? who shall be the M••riner, the S••ler? As for thy self, thou hast been a Preacher,
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8194
and dost thou think that thou, and thy few Sons, are able to guide, and g•vern so great a Vessel? If it be as thou preache•t, That the •easts, the wild Beasts of the Field shal come unto this Ark;
and dost thou think that thou, and thy few Sons, Are able to guide, and g•vern so great a Vessel? If it be as thou preache•t, That the •easts, the wild Beasts of the Field shall come unto this Ark;
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931
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8195
the Lyon, and the Bear, and the Tyger, wil they not tear thee to pieces? And if all the Beasts of the field, two by two, shal come into the Ark, Noah, wil there not be such a stench in the Ark with their dung,
the lion, and the Bear, and the Tiger, will they not tear thee to Pieces? And if all the Beasts of the field, two by two, shall come into the Ark, Noah, will there not be such a stench in the Ark with their dung,
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as wil poyson thee? shalt thou be ever able to live, thinkest thou? Wel,
as will poison thee? shalt thou be ever able to live, Thinkest thou? Well,
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931
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8197
for al this, Noah goes on, and he built the Ark, and leaves God that •et him on work, to answer to al these Objections,
for all this, Noah Goes on, and he built the Ark, and leaves God that •et him on work, to answer to all these Objections,
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and to all those Inconveniences that might come by the doing the thing which God commands: And so doth Faith alwaies;
and to all those Inconveniences that might come by the doing the thing which God commands: And so does Faith always;
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8199
Faith puts a man under the Commandement of God, and leaves God to answer to those O•jections,
Faith puts a man under the Commandment of God, and leaves God to answer to those O•jections,
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8200
and inconveniences that may come thereby. Now when a man can do thus, must he not needs be quiet?
and inconveniences that may come thereby. Now when a man can do thus, must he not needs be quiet?
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931
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8201
It is (to speak more briefly) the proper w•rk of Faith to resign, and give up our wils unto God;
It is (to speak more briefly) the proper w•rk of Faith to resign, and give up our wills unto God;
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8202
for by the resignation of the wil unto God, we do trust God with our selves, and Conditions.
for by the resignation of the will unto God, we do trust God with our selves, and Conditions.
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932
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8203
It is the proper work of Faith to fal with a suitable Promise, and to apply the same:
It is the proper work of Faith to fall with a suitable Promise, and to apply the same:
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if that Plaister of the Promise be no• laid on the Soul with a warm hand, it wil not stick.
if that Plaster of the Promise be no• laid on the Soul with a warm hand, it will not stick.
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8205
And what is the reason that the Promise sticks not upon many souls, but because it is laid on with the cold and chil hand of Unbelief? Now the hand of Faith, is a warm hand.
And what is the reason that the Promise sticks not upon many Souls, but Because it is laid on with the cold and Chil hand of Unbelief? Now the hand of Faith, is a warm hand.
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933
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8206
It's the proper work of Faith, to trade with the Call of God; for true saving Faith is a venturing Grace;
It's the proper work of Faith, to trade with the Call of God; for true Saving Faith is a venturing Grace;
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934
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8207
but without a Call it wil not venture.
but without a Call it will not venture.
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934
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8208
It is the proper work of Faith to see the hand of God in every Dispensation;
It is the proper work of Faith to see the hand of God in every Dispensation;
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935
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8209
The Lord giveth, and the Lord taketh away, saith Faith:The Lord gives, and the Lord Takes away, Says Faith:
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935
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8210
I was dumb, and opened not my mouth, for thou Lord hast done it, saith Faith.
I was dumb, and opened not my Mouth, for thou Lord hast done it, Says Faith.
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935
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8211
It's the proper work of Fai•h to look on both sides of Gods Dispensation, and of our own Condition:
It's the proper work of Fai•h to look on both sides of God's Dispensation, and of our own Condition:
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8212
there is a dark side of a Dispensation, and there is a light side thereof: Sence and Reason looks on the dark side alone, Faith seeth both sides.
there is a dark side of a Dispensation, and there is a Light side thereof: Sense and Reason looks on the dark side alone, Faith sees both sides.
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936
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8254
Be sure that you do not go to God immediately without Christ, but with Christ in your Arms;
Be sure that you do not go to God immediately without christ, but with christ in your Arms;
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(25) sermon (DIV1)
944
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8213
Come my beloved Brethren (said La•imer to his fellow Prisoners, when he went to the Stake) though we pass through he fire to day,
Come my Beloved Brothers (said La•imer to his fellow Prisoners, when he went to the Stake) though we pass through he fire to day,
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yet we shal light such a Candle in England, as shal never be put out again.
yet we shall Light such a Candle in England, as shall never be put out again.
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8215
He saw both sides of the Dispensation, why? but because he beleeved. It is the proper work of Faith to see one Contrary in another;
He saw both sides of the Dispensation, why? but Because he believed. It is the proper work of Faith to see one Contrary in Another;
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for it speaks and concludes as the Word of Faith doth.
for it speaks and concludes as the Word of Faith does.
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Now the word o• Faith speaketh on this wise, I will give you a door of Hope in the Valley of Achor.
Now the word o• Faith speaks on this wise, I will give you a door of Hope in the Valley of Achor.
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And the Lord shall judg his People, and repent towards his Servants, when he seeth that their power is gone, And the Lord shall judge his People, and Repent towards his Servants, when he sees that their power is gone,
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and none shut up, or left. Deut. 32.36. It is the proper work of Faith to engage God to succor, Psal. 37.40. For the Lord shall save them, because they trust in him: So Esai. 26.3. Thou will keep them in perfect peace, because they trust in thee. and none shut up, or left. Deuteronomy 32.36. It is the proper work of Faith to engage God to succour, Psalm 37.40. For the Lord shall save them, Because they trust in him: So Isaiah. 26.3. Thou will keep them in perfect peace, Because they trust in thee.
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937
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8220
Now when a man can do al these things, wil he not be quiet, and free from Discouragements? Surely he wil.
Now when a man can do all these things, will he not be quiet, and free from Discouragements? Surely he will.
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938
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8221
Faith can, and wil do these, and al these things:
Faith can, and will do these, and all these things:
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certainly therfore, Faith, and Faith alone, is that Grace which wil bear up the heart against al Discouragements.
Certainly Therefore, Faith, and Faith alone, is that Grace which will bear up the heart against all Discouragements.
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938
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Now if Faith be such an help against al discouragements; Then in case that Discouragements do arise, you see what to do: Exercise your Faith; Now if Faith be such an help against all discouragements; Then in case that Discouragements do arise, you see what to do: Exercise your Faith;
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(25) sermon (DIV1)
939
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8224
Trust in the Lord, trust in the Lord for ever; for in Jehovah Jah, is everlasting strength;
Trust in the Lord, trust in the Lord for ever; for in Jehovah Jah, is everlasting strength;
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he is the Rock of Ages, trust in him.
he is the Rock of Ages, trust in him.
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O! ye People of the Lord, trust in the Lord for ever, pour out your hearts before him;
OH! you People of the Lord, trust in the Lord for ever, pour out your hearts before him;
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939
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W••t, Hope, Trust in the Lord.
W••t, Hope, Trust in the Lord.
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But will every Faith, quiet a mans heart against Discouragements? suppress, and allay our Discouragements? No:But will every Faith, quiet a men heart against Discouragements? suppress, and allay our Discouragements? No:
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8229
There is a Feigned, and there is an Unfeigned Faith: There is an Effectual, and there is an Ineffectual Faith:
There is a Feigned, and there is an Unfeigned Faith: There is an Effectual, and there is an Ineffectual Faith:
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941
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8230
There is an Operative, working Faith, and there is a Workless Faith. Saith the Apostle, Thou sayest thou hast Faith, shew me thy Faith by thy Works.
There is an Operative, working Faith, and there is a Workless Faith. Says the Apostle, Thou Sayest thou hast Faith, show me thy Faith by thy Works.
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941
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The more precious a thing is, the more Counterfeits there are of it.
The more precious a thing is, the more Counterfeits there Are of it.
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941
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And what is more precious than Faith? therefore there is a counterfeit Faith, and a counterfeit Faith wil• not quiet ones heart, suppress, and allay ones fears:
And what is more precious than Faith? Therefore there is a counterfeit Faith, and a counterfeit Faith wil• not quiet ones heart, suppress, and allay ones fears:
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yea, true saving Faith wil not do it neither in the habit; it is only that Faith can do it which God rewardeth:
yea, true Saving Faith will not do it neither in the habit; it is only that Faith can do it which God Rewardeth:
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God doth not reward the habit of Grace, but the act of Grace; he rewardeth men according to their works, and not according to their habits.
God does not reward the habit of Grace, but the act of Grace; he Rewardeth men according to their works, and not according to their habits.
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Yea, strong and grown Faith wil not do it alwaies. A man may have assurance of Gods Love, and yet he may be discouraged.
Yea, strong and grown Faith will not do it always. A man may have assurance of God's Love, and yet he may be discouraged.
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You say indeed, if I had but the assurance of Gods Love in Christ, and did know that God were mine,
You say indeed, if I had but the assurance of God's Love in christ, and did know that God were mine,
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and that I had an interest in Jesus Chr••t, I would never be discouraged. But be not deceived, when David spake the words of the Text, he had assurance,
and that I had an Interest in jesus Chr••t, I would never be discouraged. But be not deceived, when David spoke the words of the Text, he had assurance,
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for he saith, I shall ye• praise him, who is the health of my Countenance, and my God, and yet he was discouraged;
for he Says, I shall ye• praise him, who is the health of my Countenance, and my God, and yet he was discouraged;
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for he saith, Why art thou cast down, O my soul? and why art thou disquieted within me? So then it is not every Faith,
for he Says, Why art thou cast down, Oh my soul? and why art thou disquieted within me? So then it is not every Faith,
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nor alwaies true Faith, nor alwaies grown Faith, can do it.
nor always true Faith, nor always grown Faith, can do it.
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But how then should a man so exercise his Faith, as he may bear up his heart against all Discouragements, in case that Discouragements do arise? First:But how then should a man so exercise his Faith, as he may bear up his heart against all Discouragements, in case that Discouragements do arise? First:
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942
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You must be humbled for your Unbelief. A man can never beleeve as he should, that is not humbled for his Unbelief,
You must be humbled for your Unbelief. A man can never believe as he should, that is not humbled for his Unbelief,
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and he is not far from Faith, and the workings thereof, that is humbled for Unbelief, and the workings thereof.
and he is not Far from Faith, and the workings thereof, that is humbled for Unbelief, and the workings thereof.
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You shall see therefore in Lament. 3. that as soon as the Church had reproved her self for her Unbelief, how presently the gathereth Hope;
You shall see Therefore in Lament. 3. that as soon as the Church had reproved her self for her Unbelief, how presently the gathereth Hope;
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943
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saith she at verse 17. Thou hast removed my soul far from peace, I forgot prosperity,
Says she At verse 17. Thou hast removed my soul Far from peace, I forgotten Prosperity,
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8246
and I did, my strength, and my hope is perished from the Lord. Now she hu•bles her self for it:and I did, my strength, and my hope is perished from the Lord. Now she hu•bles her self for it:
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Remembring mine affliction, and my misery; the wormwood, and the g•l; my soul hath them still in remembrance, and is humbled in me: Remembering mine affliction, and my misery; the wormwood, and the g•l; my soul hath them still in remembrance, and is humbled in me:
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8248
this I recal to min•, thereforh have I hope: I humbled my self for my former Unbelief, and dispairing thoughts, and words; and therefore have I hope.this I Recall to min•, thereforh have I hope: I humbled my self for my former Unbelief, and despairing thoughts, and words; and Therefore have I hope.
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8249
Some think they do wel to doubt: O! saies one, if I should not thus fear and doubt, I should grow secure:
some think they do well to doubt: OH! Says one, if I should not thus Fear and doubt, I should grow secure:
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8250
But a man may be tutus, though he be not Securus: Safety speaks opposition to Danger, Security to Watchfulness;
But a man may be tutus, though he be not Secure: Safety speaks opposition to Danger, Security to Watchfulness;
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yea, there is an holy Security which we are to labor alter, and the more we are freed from these doubting fears, the more we attain unto that Security.
yea, there is an holy Security which we Are to labour altar, and the more we Are freed from these doubting fears, the more we attain unto that Security.
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8252
Would you therefore, so exercise your Faith, as that you may not labor under sad Discouragements? take heed that you do not please your self in your doubting,
Would you Therefore, so exercise your Faith, as that you may not labour under sad Discouragements? take heed that you do not please your self in your doubting,
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8255
Ye beleeve in God, beleeve also in me, saith our Savior: God out of Christ, is a consuming fire, and there's no coming at him;You believe in God, believe also in me, Says our Saviour: God out of christ, is a consuming fire, and there's no coming At him;
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8256
so he is a dreadful God, and we tremble at his presence, not rely on him.
so he is a dreadful God, and we tremble At his presence, not rely on him.
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8257
Now we are very apt to go unto him alone, and to trust in a naked God;
Now we Are very apt to go unto him alone, and to trust in a naked God;
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8258
for there is much of old Adam in us stil: the Vessel keeps that savor long, wherewith it was first seasoned.
for there is much of old Adam in us still: the Vessel keeps that savour long, wherewith it was First seasoned.
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8259
And at the first, Adam went unto God immediately, and trusted unto him immediately.
And At the First, Adam went unto God immediately, and trusted unto him immediately.
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8260
But now saies Luther, give me a God cloathed with Flesh, God manifested in the Flesh, is the Object of our Faith.
But now Says Luther, give me a God clothed with Flesh, God manifested in the Flesh, is the Object of our Faith.
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944
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8261
Take heed of a Natural Faith, for that wil end in Discouragement. Thirdly:
Take heed of a Natural Faith, for that will end in Discouragement. Thirdly:
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944
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8262
If you would to exercise your Faith, as that you may not be discouraged whatever your Condition be;
If you would to exercise your Faith, as that you may not be discouraged whatever your Condition be;
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945
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8263
Then trust in the Lord himself, and not in your own Duties, your own Enlargements, Humiliation, or Holiness.
Then trust in the Lord himself, and not in your own Duties, your own Enlargements, Humiliation, or Holiness.
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945
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8264
I know men say, that they do not trust in any of these things, but in God alone.
I know men say, that they do not trust in any of these things, but in God alone.
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8265
But suppose now, that a man should come to borrow a Sum of Money of you, it may be an hundred pounds,
But suppose now, that a man should come to borrow a Sum of Money of you, it may be an hundred pounds,
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8266
and you will not lend him this Sum of Money, unless he gives you a Pawn,
and you will not lend him this Sum of Money, unless he gives you a Pawn,
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8267
or unless such and such men be bound with him; wil you say that you trust this man alone? surely no.
or unless such and such men be bound with him; will you say that you trust this man alone? surely no.
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945
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8268
So, when a poor soul wil not trust the Lord, unless he have a Pawn from God;
So, when a poor soul will not trust the Lord, unless he have a Pawn from God;
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945
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8269
unless this, or that Duty, or Enlargement, shal become bound for God;
unless this, or that Duty, or Enlargement, shall become bound for God;
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8270
do you trust God alone? David saith in the 62. Psalm, at the 5th verse, My soul, wait thou ONLY upon God, for my expectation is from him:
do you trust God alone? David Says in the 62. Psalm, At the 5th verse, My soul, wait thou ONLY upon God, for my expectation is from him:
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8271
and then see what the issue is, at verse 6. He ONLY is my Rock, and my Salvation, he is my Defence, I shall not be moved:
and then see what the issue is, At verse 6. He ONLY is my Rock, and my Salvation, he is my Defence, I shall not be moved:
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8272
He had said at verse 2. thus; He only is my Rock, and my Salvation;
He had said At verse 2. thus; He only is my Rock, and my Salvation;
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8273
he is my Defence, I shal not be [ greatly ] moved: But when he had digested this matter a little further,he is my Defence, I shall not be [ greatly ] moved: But when he had digested this matter a little further,
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8274
and more fully, he leaves out the word [ greatly ] and saith, I shal not be moved.
and more Fully, he leaves out the word [ greatly ] and Says, I shall not be moved.
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8275
Wherefore, would you •o trust in the Lord as you may not be moved? trust in the Lord Alone; although you have nothing to be bound with, or for the Lord. Fourthly:
Wherefore, would you •o trust in the Lord as you may not be moved? trust in the Lord Alone; although you have nothing to be bound with, or for the Lord. Fourthly:
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8276
If you would trust in the Lord so as you may not be discouraged:
If you would trust in the Lord so as you may not be discouraged:
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and follow your own souls with these three Questions. And Eighthly:
and follow your own Souls with these three Questions. And Eighthly:
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Then trust in the Lord before you do act, or move, or work, in your busine•s.
Then trust in the Lord before you do act, or move, or work, in your busine•s.
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8278
Some there are that wil trust in God when they can go no further; they wil act, and work, and do what they can;
some there Are that will trust in God when they can go no further; they will act, and work, and do what they can;
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8279
and when they can go no further, then they say, I wil trust in the Lord for the rest.
and when they can go no further, then they say, I will trust in the Lord for the rest.
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But saith the Psalmist, Psal. 37.3. Trust in the Lord, and do good;
But Says the Psalmist, Psalm 37.3. Trust in the Lord, and do good;
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he doth not say, do good, and go as far as you can, and when you can no further, then trust in the Lord:
he does not say, do good, and go as Far as you can, and when you can no further, then trust in the Lord:
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8282
No, but saith he, Trust in the Lord, and do good. But if you think to do good, and to go as far as you can, and then to trust;
No, but Says he, Trust in the Lord, and do good. But if you think to do good, and to go as Far as you can, and then to trust;
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such a trust as this, wil end in discouragement; and therefore I say, trust in the Lord first, before you do work at all. Fiftly:
such a trust as this, will end in discouragement; and Therefore I say, trust in the Lord First, before you do work At all. Fifty:
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8284
If you would trust in the Lord, so as you may not be discouraged what ever your Condition be:
If you would trust in the Lord, so as you may not be discouraged what ever your Condition be:
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8285
Then trust in the Lord Jesus Christ in the first place, before you trust in the Promise.
Then trust in the Lord jesus christ in the First place, before you trust in the Promise.
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Christs Blood, is the great, and first Object of our Faith.
Christ Blood, is the great, and First Object of our Faith.
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In times of the old Testament, they came to Christ by the Promise, because Christ was not then come, but promised:
In times of the old Testament, they Come to christ by the Promise, Because christ was not then come, but promised:
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8288
now Christ is come, we come to the Promises by Christ. Yet mistake not;
now christ is come, we come to the Promises by christ. Yet mistake not;
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8289
there is a Promise of Christ, and a soul must come to Christ in that Promise.
there is a Promise of christ, and a soul must come to christ in that Promise.
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But I speak of particular words, and Promises:
But I speak of particular words, and Promises:
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8291
Some wil not trust in Christ, unless they have this or that particular word set upon their hearts and spirits;
some will not trust in christ, unless they have this or that particular word Set upon their hearts and spirits;
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and so indeed, do rather rest on the bare letter of the Word, or the sence and impression that is made upon the soul by the setting on of the Promise.
and so indeed, do rather rest on the bore Letter of the Word, or the sense and impression that is made upon the soul by the setting on of the Promise.
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But al the Promises are Yea, and Amen in Christ:
But all the Promises Are Yea, and Amen in christ:
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Christ therefore is first, and if a man doth trust in the Promise first, and so go unto Christ afterward;
christ Therefore is First, and if a man does trust in the Promise First, and so go unto christ afterwards;
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then when he wants a particular Word, or a Promise, he wil not trust in Christ, but be quite discouraged.
then when he Wants a particular Word, or a Promise, he will not trust in christ, but be quite discouraged.
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But when a man doth trust in the Lord Christ first, and in particular Promises afterwards;
But when a man does trust in the Lord christ First, and in particular Promises afterwards;
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8297
then, though a particular Promise doth not shine forth, yet his Faith lives, and he is not di•couraged;
then, though a particular Promise does not shine forth, yet his Faith lives, and he is not di•couraged;
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wherefore, venture upon Jesus Christ first, and then upon the Promise, as given unto thee by the hand of Christ. Sixtly:
Wherefore, venture upon jesus christ First, and then upon the Promise, as given unto thee by the hand of christ. Sixty:
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if you would so trust in the Lord, as you may not be discouraged, wha•••er your Condition be:
if you would so trust in the Lord, as you may not be discouraged, wha•••er your Condition be:
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948
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8300
Then, if ever it pleaseth the Lord to give our a Promise to you, never let it go,
Then, if ever it Pleases the Lord to give our a Promise to you, never let it go,
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but hold it fast, although you see nothing but the contrary unto the thing promised. This was Abrahams case;
but hold it fast, although you see nothing but the contrary unto the thing promised. This was Abrahams case;
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the Lord gave Abraham a Promise, but Abraham saw the contrary to the thing promised;
the Lord gave Abraham a Promise, but Abraham saw the contrary to the thing promised;
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yet Abraham did not dispute the Promise, he did not stagger at the Promise, and say,
yet Abraham did not dispute the Promise, he did not stagger At the Promise, and say,
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8304
Surely the Lord hath not given me this Promise, it ••s but a delusion, and I was deceived:
Surely the Lord hath not given me this Promise, it ••s but a delusion, and I was deceived:
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No, but Abraham stil be••s up to the Promise, and doth not dispute, or stagger at the same. So must you do likewise;
No, but Abraham still be••s up to the Promise, and does not dispute, or stagger At the same. So must you do likewise;
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if ever the Lord give out a Promise to you, hold it, keep it, never let it go,
if ever the Lord give out a Promise to you, hold it, keep it, never let it go,
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although you do see the contrary. O! but this is hard work indeed;
although you do see the contrary. OH! but this is hard work indeed;
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and if I should do so, I fear that I should presume, and that I should tempt the Lord;
and if I should do so, I Fear that I should presume, and that I should tempt the Lord;
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949
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What! trust in the Lord when there is no means in view! yea, when I see the contrary unto the thing promised? I would do it,
What! trust in the Lord when there is no means in view! yea, when I see the contrary unto the thing promised? I would do it,
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but I fear I should presume, and tempt the Lord. but I Fear I should presume, and tempt the Lord.
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Tempt the Lord say ye? Dost thou know what it is for to tempt the Lord? It is said o• the Children of Israel, That they tempted the Lord,
Tempt the Lord say you? Dost thou know what it is for to tempt the Lord? It is said o• the Children of Israel, That they tempted the Lord,
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and said, Is God amongst us? And when thou sayest after al the experience of Gods pre•ence with thee, Is God with me? Is hot this rather for to tempt the Lord? It is said of the Children of Israel, That they tempted the Lord, and limited the Holy One of Israel:
and said, Is God among us? And when thou Sayest After all the experience of God's pre•ence with thee, Is God with me? Is hight this rather for to tempt the Lord? It is said of the Children of Israel, That they tempted the Lord, and limited the Holy One of Israel:
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and when you limit God, and say, I shal never receive this Mercy, for now I do see the contrary;
and when you limit God, and say, I shall never receive this Mercy, for now I do see the contrary;
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Is not this rather for to tempt the Lord? Properly, and according to Scripture Phrase, to tempt the Lord, is to put God upon a tryal for the satisfying of ones lust;
Is not this rather for to tempt the Lord? Properly, and according to Scripture Phrase, to tempt the Lord, is to put God upon a trial for the satisfying of ones lust;
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and therefore if you look into Psal. 78. you shal find that these two go together, at verse 18. They tempted God in their heart, by asking meat for their Lust:
and Therefore if you look into Psalm 78. you shall find that these two go together, At verse 18. They tempted God in their heart, by asking meat for their Lust:
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To put God upon a work for the satisfying of ones Lust, is indeed to tempt the Lord:
To put God upon a work for the satisfying of ones Lust, is indeed to tempt the Lord:
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Every putting God upon a tryal, is not a tempting God;
Every putting God upon a trial, is not a tempting God;
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but to put God upon a tryal for the satisfying of ones lust, this is to tempt the Lord:
but to put God upon a trial for the satisfying of ones lust, this is to tempt the Lord:
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And therefore it is said, the wicked Jews came to our Savior Christ, tempting him,
And Therefore it is said, the wicked jews Come to our Saviour christ, tempting him,
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and saying, Shew us a sign. Gideon desired a sign, and yet he did not tempt the Lord,
and saying, Show us a Signen. gideon desired a Signen, and yet he did not tempt the Lord,
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Why? Because he did not desire a sign to satisfie his Lust, but to strengthen his Faith.
Why? Because he did not desire a Signen to satisfy his Lust, but to strengthen his Faith.
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But now these Jews came, and desired a sign to satisfie their Lust; and therefore saith our Savior Christ unto them; Ye wicked, and Adulterous Generation:
But now these jews Come, and desired a Signen to satisfy their Lust; and Therefore Says our Saviour christ unto them; You wicked, and Adulterous Generation:
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How comes the word [ Adulterous ] in there? Why look as it is with a woman that is n•ught, filthy, and unworthy;
How comes the word [ Adulterous ] in there? Why look as it is with a woman that is n•ught, filthy, and unworthy;
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her Husband sending a Message to her, and warning her to take heed of such Company;
her Husband sending a Message to her, and warning her to take heed of such Company;
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when the Messenger comes, I doubt saith she, whether you come from my Husband, or no;
when the Messenger comes, I doubt Says she, whither you come from my Husband, or no;
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and what sign have you, that you come from my Husband? she knows that he comes from her Husband,
and what Signen have you, that you come from my Husband? she knows that he comes from her Husband,
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but because she may go on in her sin, she asketh a sign;
but Because she may go on in her since, she asks a Signen;
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How may I know that you come from my Husband? So it was with these wicked Jews, they asked a sign that so they might go on in their sins;
How may I know that you come from my Husband? So it was with these wicked jews, they asked a Signen that so they might go on in their Sins;
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whereupon our Savior saith, Ye wicked, and Adulterous Generation.
whereupon our Saviour Says, You wicked, and Adulterous Generation.
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But now, when a poor, doub•ing, fearing, trembling soul, shal desire to beleeve, and would fain have some token from the Lord to strengthen his Faith, he is not Adulterous then,
But now, when a poor, doub•ing, fearing, trembling soul, shall desire to believe, and would fain have Some token from the Lord to strengthen his Faith, he is not Adulterous then,
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nor doth he tempt the Lord, nor presume:
nor does he tempt the Lord, nor presume:
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for is it presumption for a man to keep the Sabbath day? No, Why? Because it is commanded.
for is it presumption for a man to keep the Sabbath day? No, Why? Because it is commanded.
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Is it presumption for a Child to obey his Parents? No; Why? Because it is commanded.
Is it presumption for a Child to obey his Parents? No; Why? Because it is commanded.
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So it is commanded for a soul to beleeve, when al comforts are out of sight,
So it is commanded for a soul to believe, when all comforts Are out of sighed,
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and when he sees nothing but what is contrary to the thing promised. Presumption properly, is the taking of a thing before it's given, or offered.
and when he sees nothing but what is contrary to the thing promised. Presumption properly, is the taking of a thing before it's given, or offered.
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But in this case, the Promise is given, and therefore no presumption for to hold it fast.
But in this case, the Promise is given, and Therefore no presumption for to hold it fast.
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There is a Two-fold Pre•umption which you read of in Scripture: One whereby men do rest upon their own Work• for Salvation without Christ:
There is a Twofold Pre•umption which you read of in Scripture: One whereby men do rest upon their own Work• for Salvation without christ:
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So the Jews did, and therein they presumed of mercy before it was given unto them.
So the jews did, and therein they presumed of mercy before it was given unto them.
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Another, whereby men do as they think, or in their way, rest on Christ for Salvation,
another, whereby men do as they think, or in their Way, rest on christ for Salvation,
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and yet live without Works, and Ob•dience: and therein they pre••me also, because they take mercy •hen it's not given them.
and yet live without Works, and Ob•dience: and therein they pre••me also, Because they take mercy •hen it's not given them.
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E•• if I r••l on the Promise, or on Chr•st, that I may be made the more holy, doing what I can to be fruitful in every good work,
E•• if I r••l on the Promise, or on Chr•st, that I may be made the more holy, doing what I can to be fruitful in every good work,
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yet resting upon Christ for al; this is no presumption; Why? Because I do not take mercy before it is offered:
yet resting upon christ for all; this is no presumption; Why? Because I do not take mercy before it is offered:
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and though I hold the Promise fast, when I see nothing, but what is contrary to the thing promised, yet this is no presumption;
and though I hold the Promise fast, when I see nothing, but what is contrary to the thing promised, yet this is no presumption;
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Why? Because I do what's commanded:
Why? Because I do what's commanded:
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For saies the Apostle, Let them that suffer according to the Will of God, comm•• the keeping of their souls to him in well doing, as unto a Faithful Creator.
For Says the Apostle, Let them that suffer according to the Will of God, comm•• the keeping of their Souls to him in well doing, as unto a Faithful Creator.
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Now Creation-Work, is out of nothing, it is light out of darkness. Yet thus are we commanded to commit our souls unto God;
Now Creation work, is out of nothing, it is Light out of darkness. Yet thus Are we commanded to commit our Souls unto God;
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and therefore though al fail, and we see nothing of the Mercy promised, it's no presumption then, to hold and keep fast the Promise.
and Therefore though all fail, and we see nothing of the Mercy promised, it's no presumption then, to hold and keep fast the Promise.
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But suppose the Lord hath given me a Promise, and now after the Promise given, I see nothing of the mercy promised, But suppose the Lord hath given me a Promise, and now After the Promise given, I see nothing of the mercy promised,
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and that all my Comforts are out of sight;
and that all my Comforts Are out of sighed;
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how shal I be able to bear up my heart against all Discouragements, notwithstanding I see nothing but what is contrary to the thing promised,
how shall I be able to bear up my heart against all Discouragements, notwithstanding I see nothing but what is contrary to the thing promised,
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and to the mercy desired? Either thou hast assurance of Gods Love, or else thou hast not.and to the mercy desired? Either thou hast assurance of God's Love, or Else thou hast not.
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If thou hast assurance of the Love of God, then put thy self often to this disjunction.
If thou hast assurance of the Love of God, then put thy self often to this disjunction.
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O my soul, either it is thy Duty to beleeve, or it is not:
O my soul, either it is thy Duty to believe, or it is not:
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If it be not thy Duty to beleeve, why dost thou beleeve at al? If it be not thy Duty to beleeve,
If it be not thy Duty to believe, why dost thou believe At all? If it be not thy Duty to believe,
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and rest on Christ, why dost thou rest upon Christ at al? And if it be thy Duty to rest on Christ,
and rest on christ, why dost thou rest upon christ At all? And if it be thy Duty to rest on christ,
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and beleeve, why then should st thou not beleeve at al times, and trust perfectly unto the Lord? And if you have Assurance,
and believe, why then should Saint thou not believe At all times, and trust perfectly unto the Lord? And if you have Assurance,
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then actuate your Assurance, mind your self of your Priviledges, and your Interest in Christ;
then actuate your Assurance, mind your self of your Privileges, and your Interest in christ;
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then you wil say unto your self, what though I have nothing but bad tidings from this world,
then you will say unto your self, what though I have nothing but bad tidings from this world,
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yet notwithstanding, I have nothing but good tidings from the other world, and from my Father above:
yet notwithstanding, I have nothing but good tidings from the other world, and from my Father above:
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and if Christ be mine, then al is mine, Life is mine, and Death is mine;
and if christ be mine, then all is mine, Life is mine, and Death is mine;
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and what though al my Comforts be dead, and are gone, and are al out of sight,
and what though all my Comforts be dead, and Are gone, and Are all out of sighed,
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yet Christ is a living Christ, Christ is a living Savior; and therefore be of good Comfort, O my soul.
yet christ is a living christ, christ is a living Saviour; and Therefore be of good Comfort, Oh my soul.
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But if you do want assurance of the Love of God, then yet you must,
But if you do want assurance of the Love of God, then yet you must,
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First, The largeness of Gods heart, in forgiving sins unto the Children of men, Every sin:
First, The largeness of God's heart, in forgiving Sins unto the Children of men, Every since:
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and may look on Christ, who is the Brazen Serpent, the only Brazen Serpent, and your very looking upon him in the time of your Discouragement, shal go for Faith:
and may look on christ, who is the Brazen Serpent, the only Brazen Serpent, and your very looking upon him in the time of your Discouragement, shall go for Faith:
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Look unto me (•aith he) from all the ends of the Earth, and be saved. Again:Look unto me (•aith he) from all the ends of the Earth, and be saved. Again:
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If you want Assurance, you may, and must turn your eye, and your thoughts, from those Objections that do invade your Faith.
If you want Assurance, you may, and must turn your eye, and your thoughts, from those Objections that do invade your Faith.
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'Tis said of Abraham, That he considered not the weakness of his own Body:
It's said of Abraham, That he considered not the weakness of his own Body:
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and this was imputed unto him for beleeving, that he considered not what might invade his Faith:
and this was imputed unto him for believing, that he considered not what might invade his Faith:
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And so this shal be imputed unto you for Faith, if when these Obj•ctions shal come in upon you, you turn your Eye from them (unto Jesus Christ) and do not consider them.
And so this shall be imputed unto you for Faith, if when these Obj•ctions shall come in upon you, you turn your Eye from them (unto jesus christ) and do not Consider them.
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And if you do want Assurance, then set your selves to beleeve, that you do beleeve.
And if you do want Assurance, then Set your selves to believe, that you do believe.
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Faith is the Evidence of th•n •s not seen; and therefore if your Faith be not seen, you must beleeve that you do beleeve;Faith is the Evidence of th•n •s not seen; and Therefore if your Faith be not seen, you must believe that you do believe;
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thou •ust beleeve somtimes that thou hast Faith. As there is a feeling in Prayer, so Faith ha•h it's feeling too;
thou •ust believe sometimes that thou hast Faith. As there is a feeling in Prayer, so Faith ha•h it's feeling too;
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and therefore i• you cannot see your Faith, you must beleeve, that you do beleeve.
and Therefore i• you cannot see your Faith, you must believe, that you do believe.
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And whether you have Assurance, or have not Assurance, consider these few things as some Helps to your Faith in this case. First:
And whither you have Assurance, or have not Assurance, Consider these few things as Some Helps to your Faith in this case. First:
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That God doth never lead his People unto any great Mercy, but first he doth put the Sentence of D•ath upon al the means that do rend unto it,
That God does never led his People unto any great Mercy, but First he does put the Sentence of D•ath upon all the means that do rend unto it,
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Thus it was with Abraham, so with Joseph, so with David, and many others. Secondly:
Thus it was with Abraham, so with Joseph, so with David, and many Others. Secondly:
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That it i• a great sin to li••t •ods Mercy, as wel as to limit his Power:
That it i• a great since to li••t •ods Mercy, as well as to limit his Power:
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You say it is a great sin to limit the Power of God; the Children of ••rael are conde••ed for this;
You say it is a great since to limit the Power of God; the Children of ••rael Are conde••ed for this;
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they limited the Holy One of I•rael; they tempted the Lord, and limited the Holy One of Israel.
they limited the Holy One of I•rael; they tempted the Lord, and limited the Holy One of Israel.
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Now, d••h not a man limit God, when he limits his Mercy, as wel as when he limits his Power? And when you say, you shal never have such a mercy granted,
Now, d••h not a man limit God, when he Limits his Mercy, as well as when he Limits his Power? And when you say, you shall never have such a mercy granted,
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because I now see the contrary; is not this to limit his Mercy? Thirdly:
Because I now see the contrary; is not this to limit his Mercy? Thirdly:
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8382
That when the Lord hath given out a Promise to his People, he doth then somtimes try whether they wil trust to his naked Word, or no.
That when the Lord hath given out a Promise to his People, he does then sometimes try whither they will trust to his naked Word, or no.
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Christ hath his times to try men;
christ hath his times to try men;
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and when he gives out a Promise, and bringeth the soul into a quite contrary condition, this is his trying time:
and when he gives out a Promise, and brings the soul into a quite contrary condition, this is his trying time:
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And therefore hath the Lord now given out a Promise unto you? and do you see nothing but what is contrary to the thing promised? Say unto thine own soul, O my soul, it may be Christ is now trying of me, it may be this is my trying time,
And Therefore hath the Lord now given out a Promise unto you? and do you see nothing but what is contrary to the thing promised? Say unto thine own soul, Oh my soul, it may be christ is now trying of me, it may be this is my trying time,
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and therefore now wil I wait on God. Fourthly: That God doth oftentimes fulfil one Promise by denying another.
and Therefore now will I wait on God. Fourthly: That God does oftentimes fulfil one Promise by denying Another.
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Hath the Lord therefore given thee a Promise, and doest thou see nothing but what is contrary to the thing promised? Now know,
Hath the Lord Therefore given thee a Promise, and dost thou see nothing but what is contrary to the thing promised? Now know,
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and remember, That we have by not having; God doth give by denying, and fulfils some Promises by not fulfilling others. Fiftly:
and Remember, That we have by not having; God does give by denying, and fulfils Some Promises by not fulfilling Others. Fifty:
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That when we see nothing but what is contrary unto our help, then is Christs time to help.
That when we see nothing but what is contrary unto our help, then is Christ time to help.
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I read (as I remember) but twice in the new Testament, that mention is made of Christs Hour:
I read (as I Remember) but twice in the new Testament, that mention is made of Christ Hour:
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once in John, 13. And he knowing that his hour was coming, and that was the hour of darkness: Once in John 2.4. when his Mother came unto him for Wine, he said, Woman, my hour is not yet come:
once in John, 13. And he knowing that his hour was coming, and that was the hour of darkness: Once in John 2.4. when his Mother Come unto him for Wine, he said, Woman, my hour is not yet come:
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But afterwards, when their own Wine was done, and their pots were fill'd with Water; then he turns their Water into Wine, then Christs hour was come.
But afterwards, when their own Wine was done, and their pots were filled with Water; then he turns their Water into Wine, then Christ hour was come.
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So now, when al our Bottles are dry, when there is no Wine of Comfort in our own Bottles, then is Christs hour;
So now, when all our Bottles Are dry, when there is no Wine of Comfort in our own Bottles, then is Christ hour;
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and when the hour of darkness is upon our Condition, then is Christs hour: And if thou would'st but say so unto thine own soul;
and when the hour of darkness is upon our Condition, then is Christ hour: And if thou Wouldst but say so unto thine own soul;
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Soul, Christs time and hour, is an hour of darkness; Christs time, is a time when there is no Wine in our own Bottles.
Soul, Christ time and hour, is an hour of darkness; Christ time, is a time when there is no Wine in our own Bottles.
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Now thus it is with me;
Now thus it is with me;
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I have no Wine left in my own Bottles, my Bottles are al dry, and empty,
I have no Wine left in my own Bottles, my Bottles Are all dry, and empty,
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and there is an hour of darkness upon my Condition, therefore this time is the time for Christ to help me.
and there is an hour of darkness upon my Condition, Therefore this time is the time for christ to help me.
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This would cause you to wait on God, and exercise Faith in the lowest Condition, even when you see nothing but the contrary unto your desires, and the Lords Promises. Sixtly:
This would cause you to wait on God, and exercise Faith in the lowest Condition, even when you see nothing but the contrary unto your Desires, and the lords Promises. Sixty:
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That either you are under an extraordinary Affliction, or an ordinary: Either you are under an ordinary Temptation, or an extraordinary:
That either you Are under an extraordinary Affliction, or an ordinary: Either you Are under an ordinary Temptation, or an extraordinary:
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Either you are under an extraordinary Desertion, or an ordinary: Either thy streit, or stress, and trouble is ordinary; or else it is extraordinary:
Either you Are under an extraordinary Desertion, or an ordinary: Either thy strait, or stress, and trouble is ordinary; or Else it is extraordinary:
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If it be an ordinary trouble, why then are you troubled more th•n ordinary? why are you discouraged extraordinarily? If your Affliction,
If it be an ordinary trouble, why then Are you troubled more th•n ordinary? why Are you discouraged extraordinarily? If your Affliction,
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and saith at verse 9. Only rebel not against the Lord:
and Says At verse 9. Only rebel not against the Lord:
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or Misery, be extraordinary, then either God hath brought you into this condition, and hath led you heretofore in a way of extraordinary deliverance, or of ordinary deliverance:
or Misery, be extraordinary, then either God hath brought you into this condition, and hath led you heretofore in a Way of extraordinary deliverance, or of ordinary deliverance:
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if God have led you heretofore in a way of ordinary deliverance, what means those wonderful incomes of Love,
if God have led you heretofore in a Way of ordinary deliverance, what means those wondered incomes of Love,
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and supporting Grace that you have had, when your soul have been ready to sink,
and supporting Grace that you have had, when your soul have been ready to sink,
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and to die within you? And if the Lord hath heretofore led you in a way of extraordinary deliverance,
and to die within you? And if the Lord hath heretofore led you in a Way of extraordinary deliverance,
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and hath now brought you into this extraordinary condition;
and hath now brought you into this extraordinary condition;
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then know from the Lord, that it is as great a sin for you now, not to trust in God for extraordinary mercy,
then know from the Lord, that it is as great a since for you now, not to trust in God for extraordinary mercy,
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as it would have been for you, not to have trusted in the Lord for ordinary deliverance in an ordinary case.
as it would have been for you, not to have trusted in the Lord for ordinary deliverance in an ordinary case.
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You know how it was with the Children of Israel, they sinned greatly in the Wilderness,
You know how it was with the Children of Israel, they sinned greatly in the Wilderness,
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so much that the Lord kept them out of the Land of Canaan, and many of their Carkasses fel in the Wilderness;
so much that the Lord kept them out of the Land of Canaan, and many of their Carcases fell in the Wilderness;
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what was the reason? the Text tels us, they did not beleeve. Wherein was their Unbelief? They did not trust God for meat in the Wilderness:
what was the reason? the Text tells us, they did not believe. Wherein was their Unbelief? They did not trust God for meat in the Wilderness:
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why, but that had been a miracle to have Meat in the Wilderness;
why, but that had been a miracle to have Meat in the Wilderness;
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true, yet this was their Unbelief, That they did not trust God for Meat in the Wilderness.
true, yet this was their Unbelief, That they did not trust God for Meat in the Wilderness.
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Again, they sinned, and did not trust God for Water:
Again, they sinned, and did not trust God for Water:
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why, but it was a miracle for them to have Water in that place, where no Water was naturally;
why, but it was a miracle for them to have Water in that place, where no Water was naturally;
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true, yet because the Lord had led them in a way of miracles before, they sinned now in that they did not trust God for miracles;
true, yet Because the Lord had led them in a Way of Miracles before, they sinned now in that they did not trust God for Miracles;
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and it was as great a sin that they did not trust God for Miracles, being led in a way of Miracles,
and it was as great a since that they did not trust God for Miracles, being led in a Way of Miracles,
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as that they did not trust God for ordinary mercies, when the Lord led them in waies of ordinary mercies. So I say to you;
as that they did not trust God for ordinary Mercies, when the Lord led them in ways of ordinary Mercies. So I say to you;
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If God lead you in a way of ordinaries, then must you trust God for ordinaries;
If God led you in a Way of ordinaries, then must you trust God for ordinaries;
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but if ordinary means cannot be had, and God have led you in a way of extraordinaries, it is then a sin in you to tie God to ordinaries.
but if ordinary means cannot be had, and God have led you in a Way of extraordinaries, it is then a since in you to tie God to ordinaries.
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Are you therefore in an extraordinary case and streit? know that it is no sin now, to trust God for extraordinary mercy, help, and relief. Seventhly:
are you Therefore in an extraordinary case and strait? know that it is no since now, to trust God for extraordinary mercy, help, and relief. Seventhly:
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And if after al these things, your hearts fail you, and you would so trust in God,
And if After all these things, your hearts fail you, and you would so trust in God,
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If you would so trust in God, as that you may not be discouraged whatever your condition be;
If you would so trust in God, as that you may not be discouraged whatever your condition be;
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as that you may not be discouraged whatever your condition be; then ask thine own soul these Questions First:
as that you may not be discouraged whatever your condition be; then ask thine own soul these Questions First:
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Whether there be any gain by doubting? whether there is any Spiritual gain to be made by doubting? Faith purifies the heart,
Whither there be any gain by doubting? whither there is any Spiritual gain to be made by doubting? Faith Purifies the heart,
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but doth doubting purifie the heart? Secondly:
but does doubting purify the heart? Secondly:
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Whether there is any thing in all the World more pleasing to God, than to trust the Lord, in and by Jesus Christ,
Whither there is any thing in all the World more pleasing to God, than to trust the Lord, in and by jesus christ,
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when all Comforts are out of view, and when you see nothing but what is contrary to the thing promised? Thirdly:
when all Comforts Are out of view, and when you see nothing but what is contrary to the thing promised? Thirdly:
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Whether you must not venture upon Christ at the last? and if you must venture upon Christ at the last,
Whither you must not venture upon christ At the last? and if you must venture upon christ At the last,
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why not now, as wel as at the last? When a man comes to go over a River,
why not now, as well as At the last? When a man comes to go over a River,
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though he ride once, and again into the Water, and comes out, saying, I fear it is too deep for me;
though he ride once, and again into the Water, and comes out, saying, I Fear it is too deep for me;
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yet considering that there is no other way for him, he resolves to venture;
yet considering that there is no other Way for him, he resolves to venture;
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for saith he, the longer I stay, the higher the Waters wil rise, and there is no other way for me,
for Says he, the longer I stay, the higher the Waters will rise, and there is no other Way for me,
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and I must through at the last, as good at the first, as at the last;
and I must through At the last, as good At the First, as At the last;
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and so he doth venture through, and is safe. Thus it is here.
and so he does venture through, and is safe. Thus it is Here.
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You must venture upon Christ at the last, there is no other way but venturing upon Jesus Christ, thou must do it at the last;
You must venture upon christ At the last, there is no other Way but venturing upon jesus christ, thou must do it At the last;
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and were it not as good for you to do it at the first, as at the last? Surely, the longer you stay, the harder you wil find it to venture,
and were it not as good for you to do it At the First, as At the last? Surely, the longer you stay, the harder you will find it to venture,
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and the more difficulties wil arise upon the work of Beleeving. You say now, O! but my heart is not humbled;
and the more difficulties will arise upon the work of Believing. You say now, OH! but my heart is not humbled;
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O! but I am a great sinner, and should I venture upon Jesus Christ? But wil thy heart be more humbled by keeping from Christ? and shalt thou be a less sinner by keeping from him? No certainly;
OH! but I am a great sinner, and should I venture upon jesus christ? But will thy heart be more humbled by keeping from christ? and shalt thou be a less sinner by keeping from him? No Certainly;
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but the longer you stay from Christ, the harder work it wil be to venture upon Christ at the last.
but the longer you stay from christ, the harder work it will be to venture upon christ At the last.
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Wherefore, if there be ever a poor, drooping, doubting, fearing, trembling heart in al this Congregation, know, That I do here in the Name of the Lord, call out to you,
Wherefore, if there be ever a poor, drooping, doubting, fearing, trembling heart in all this Congregation, know, That I do Here in the Name of the Lord, call out to you,
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and say, O soul, man or woman, Venture, venture, venture upon Christ now;
and say, Oh soul, man or woman, Venture, venture, venture upon christ now;
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for you must come to this venturing Work at the last, and if ever, it is true here, better at the first, than at the last.
for you must come to this venturing Work At the last, and if ever, it is true Here, better At the First, than At the last.
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Must you not venture upon Christ at the last? and if at last, why not now? Thus ply,
Must you not venture upon christ At the last? and if At last, why not now? Thus ply,
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as wel as men on Earth;
as well as men on Earth;
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Then consider frequently, and seriously, what a blessed thing it is for to wait on God, and for God:
Then Consider frequently, and seriously, what a blessed thing it is for to wait on God, and for God:
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(25) sermon (DIV1)
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yea, what a reasonable thing it is, that you should wait for him, and on him. For,
yea, what a reasonable thing it is, that you should wait for him, and on him. For,
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He hath waited on you, and for your Repentance;
He hath waited on you, and for your Repentance;
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He waited in the daies of Noah, for the Repentance of the old World, and he waited long, 1 Pet. 3.20. a long while also hath he waited for your repentance;He waited in the days of Noah, for the Repentance of the old World, and he waited long, 1 Pet. 3.20. a long while also hath he waited for your Repentance;
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& if he had not waited long, what had become of you? Yea, and he hath not only waited,
& if he had not waited long, what had become of you? Yea, and he hath not only waited,
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but he doth stil, and wil wait to shew Mercy, Esai. 30.18. he waiteth to shew mercy on them that wait for his Mercy.
but he does still, and will wait to show Mercy, Isaiah. 30.18. he waits to show mercy on them that wait for his Mercy.
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Now shal God wait for us, and for our Repentance? and shal not we wait for him, and his Grace?
Now shall God wait for us, and for our Repentance? and shall not we wait for him, and his Grace?
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Ye have waited on others, and do stil wait on others;
You have waited on Others, and do still wait on Others;
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who is there in al the World that you deal with, but you do wait upon? Will ye instance in great men? must you not wait long to speak with them? yea,
who is there in all the World that you deal with, but you do wait upon? Will you instance in great men? must you not wait long to speak with them? yea,
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though it be for their own good? It's recorded of Henry the Emperor of Germany, That when he came to speak with the Pope, the Pope made him,
though it be for their own good? It's recorded of Henry the Emperor of Germany, That when he Come to speak with the Pope, the Pope made him,
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and his Wife, and eldest Son, stand waiting three daies in the cold Winter season, at his Pallace Gates,
and his Wife, and eldest Son, stand waiting three days in the cold Winter season, At his Palace Gates,
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before he would speak with the Emperor.
before he would speak with the Emperor.
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Wil ye instance in your Inferiors, and such as are beneath you? must you not wait even for them that do wait on you? your Servants,
Wil you instance in your Inferiors, and such as Are beneath you? must you not wait even for them that do wait on you? your Servants,
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if you bid them do a thing, you must wait til it be done; and if you bid them come, you must wait til they come.
if you bid them do a thing, you must wait till it be done; and if you bid them come, you must wait till they come.
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Or wil ye instance in other Creatures? Do you not wait on the Sun for Light? on the Water for Coolness? on the Fire for heat? Now if we wait on the Creatures, al the Creatures, is it not reasonable that we wait on the Creator? Yet further, Do ye not somtimes wait on the Lusts of men? yea, ye have somtimes waited on your own Lusts, The Adulterer waiteth for the twy-light, saith Job. And h•w often have you waited for an opportunity of sinning? Now wil ye wait on Men, your Inferiors, other Creatures,
Or will you instance in other Creatures? Do you not wait on the Sun for Light? on the Water for Coolness? on the Fire for heat? Now if we wait on the Creatures, all the Creatures, is it not reasonable that we wait on the Creator? Yet further, Do you not sometimes wait on the Lustiest of men? yea, you have sometimes waited on your own Lustiest, The Adulterer waits for the twilight, Says Job. And h•w often have you waited for an opportunity of sinning? Now will you wait on Men, your Inferiors, other Creatures,
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yea, on the Wils and Lusts of Men? and wil you not wait on the Grace of God?
yea, on the Wills and Lustiest of Men? and will you not wait on the Grace of God?
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Look when you give over waiting, then may deliverance come;
Look when you give over waiting, then may deliverance come;
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and if it come then, how wil you be filled with shame and confusion? 2 King•, 6. last.
and if it come then, how will you be filled with shame and confusion? 2 King•, 6. last.
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the King said, It is a vain thing to wait on God any longer:
the King said, It is a vain thing to wait on God any longer:
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And if ye look into the next Chapter, at verse 1. ye shal find that deliverance came in the next words:
And if you look into the next Chapter, At verse 1. you shall find that deliverance Come in the next words:
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No sooner had the King said, It's a vain thing to wait on God any longer,
No sooner had the King said, It's a vain thing to wait on God any longer,
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but the Prophet in the next words saith, To morrow about this time, shall a measure of sine flower be sold for a shekel,
but the Prophet in the next words Says, To morrow about this time, shall a measure of sine flower be sold for a shekel,
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and two measures of barley for a shekel in the Gates of Samaria, Chap. 7. verse 1. So that deliverance doth somtimes come when men give over waiting:and two measures of Barley for a shekel in the Gates of Samaria, Chap. 7. verse 1. So that deliverance does sometimes come when men give over waiting:
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And if deliverance do thus come to you, what shame and grief wil this be to you? how wil you befool your self,
And if deliverance do thus come to you, what shame and grief will this be to you? how will you befool your self,
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and say, O! what a fool was I that I could not wait a little longer? I have given over waiting,
and say, OH! what a fool was I that I could not wait a little longer? I have given over waiting,
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and lo, now deliverance is come, and I have no comfort in it. When you give over waiting, then you lose al your former labors:
and lo, now deliverance is come, and I have no Comfort in it. When you give over waiting, then you loose all your former labors:
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though you have performed many Duties, yet if you do not wait upon God therein, you do lose al your prayers.
though you have performed many Duties, yet if you do not wait upon God therein, you do loose all your Prayers.
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It's said of Saul, 1 Sam. 28.6. That he enquired of the Lord, who answered him not;
It's said of Saul, 1 Sam. 28.6. That he inquired of the Lord, who answered him not;
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and so he sought unto a woman that had a Familiar Spirit, ver. 7. yet 1 Chron. 10.14. it's said, That he enquired not of the Lord:
and so he sought unto a woman that had a Familiar Spirit, ver. 7. yet 1 Chronicles 10.14. it's said, That he inquired not of the Lord:
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He enquired, and he enquired not;
He inquired, and he inquired not;
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how doth this agree? Wel, for though he did enquire of the Lord, yet because he did not wait upon God therein,
how does this agree? Well, for though he did inquire of the Lord, yet Because he did not wait upon God therein,
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but gave over waiting, his enquiring in Scripture Phrase is said to be no e•quiring; Prayer without wai•ing, in Scripture Phrase, is no Prayer.
but gave over waiting, his inquiring in Scripture Phrase is said to be no e•quiring; Prayer without wai•ing, in Scripture Phrase, is no Prayer.
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Look when a man doth give over waiting, then d th he lo e al his labor;
Look when a man does give over waiting, then d th he lo e all his labour;
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his former Prayer is no•hing, his former Duty no•hing: it shal not once be remembred, or imputed to him. On the other side:
his former Prayer is no•hing, his former Duty no•hing: it shall not once be remembered, or imputed to him. On the other side:
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If you wait on God, he wil not alway forget your work of Faith;
If you wait on God, he will not always forget your work of Faith;
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though he may seem to forget you, yet the patient abiding of the meek, shall not be forgotten for ever, Psal. 9.18.
though he may seem to forget you, yet the patient abiding of the meek, shall not be forgotten for ever, Psalm 9.18.
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God wil come and visit you in due time, He that doth come, wil come, and will not tarry:
God will come and visit you in due time, He that does come, will come, and will not tarry:
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yea, and your very waiting (that I may speak with reverence) wil make him come the sooner. 'Tis not so with men;
yea, and your very waiting (that I may speak with Reverence) will make him come the sooner. It's not so with men;
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if you expect a friend, you do go forth to meet him; but 'tis not your expecting, waiting, that wil make him come.
if you expect a friend, you do go forth to meet him; but it's not your expecting, waiting, that will make him come.
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But so it is with God; your very expecting of him, and waiting for him, wil make him come;
But so it is with God; your very expecting of him, and waiting for him, will make him come;
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and therefore the holy men in Scripture, use this Argument with God for mercy: Let me not be ashamed, for I have waited on thee;
and Therefore the holy men in Scripture, use this Argument with God for mercy: Let me not be ashamed, for I have waited on thee;
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yea, and if God do come, he wil come with a recompence, and pay you al your forbearance-Money, Es. 35. yea,
yea, and if God do come, he will come with a recompense, and pay you all your forbearance-Money, Es. 35. yea,
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and when he doth come, you shal be able to triumph in his appearing, and say, Lo this is our God, we have waited for him:
and when he does come, you shall be able to triumph in his appearing, and say, Lo this is our God, we have waited for him:
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if you have not waited, you cannot triumph in his appearance; but if you wait, you shal say when he comes, Lo this is my God,
if you have not waited, you cannot triumph in his appearance; but if you wait, you shall say when he comes, Lo this is my God,
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and I have waited for him;
and I have waited for him;
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yea, the Lord wil not only c•me, bu• he wil come with a blessing, for Blessed are all those that wait on him;
yea, the Lord will not only c•me, bu• he will come with a blessing, for Blessed Are all those that wait on him;
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yea, he wil not only bless you upon your waiting, but he wil strengthen you therein, Esai. 40. Those that wait on the Lord, shall renew their strength.
yea, he will not only bless you upon your waiting, but he will strengthen you therein, Isaiah. 40. Those that wait on the Lord, shall renew their strength.
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O! what a blessed thing is it then for to wait on God, who would not hope, trust, wait on the Lord? Is there any thing to be gotten by your sad Discouragements, O ye of little Faith? Are you able to alter one hair of your Condition by al your thoughtfulness? Is it not much better now,
OH! what a blessed thing is it then for to wait on God, who would not hope, trust, wait on the Lord? Is there any thing to be got by your sad Discouragements, Oh you of little Faith? are you able to altar one hair of your Condition by all your thoughtfulness? Is it not much better now,
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for to wait on God? Why then do you not call your own heart aside,
for to wait on God? Why then do you not call your own heart aside,
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968
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and say, Come O my soul, Why hast thou limited the Holy One of Israel thus long? Why hast thou dishonored Christ thus long by thy vain fears? Why art thou cast down, O my soul? and why art thou disquieted within me? Hope, trust, wait on God;
and say, Come Oh my soul, Why hast thou limited the Holy One of Israel thus long? Why hast thou dishonoured christ thus long by thy vain fears? Why art thou cast down, Oh my soul? and why art thou disquieted within me? Hope, trust, wait on God;
cc vvi, vvb uh po11 n1, q-crq vh2 pns21 vvn dt j pi pp-f np1 av av-j? q-crq vh2 pns21 vvn np1 av av-j p-acp po21 j n2? q-crq vb2r pns21 vvn a-acp, uh po11 n1? cc q-crq vb2r pns21 vvn p-acp pno11? n1, vvb, vvb p-acp np1;
(25) sermon (DIV1)
968
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for he is the health of my Countenance, and my God. And thus now I have done with this great Argument:for he is the health of my Countenance, and my God. And thus now I have done with this great Argument:
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(25) sermon (DIV1)
968
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ye have had the Patience to hear it, the Lord give you Grace to practice it.
you have had the Patience to hear it, the Lord give you Grace to practice it.
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(25) sermon (DIV1)
969
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I conclude all with the words of my Commission: Ye that are of a fearful spirit, be strong, fear not:
I conclude all with the words of my Commission: You that Are of a fearful Spirit, be strong, Fear not:
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(25) sermon (DIV1)
969
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behold, your God will come, even God with a recompence, he will come and save you. behold, your God will come, even God with a recompense, he will come and save you.
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(25) sermon (DIV1)
969
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OF THE SIN Against the HOLY GHOST. Matthew, 12.31, 32. VVherefore I say unto you, All manner of sin, and blasphemy shal be forgiven unto men;
OF THE SIN Against the HOLY GHOST. Matthew, 12.31, 32. Wherefore I say unto you, All manner of since, and blasphemy shall be forgiven unto men;
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(26) sermon (DIV1)
969
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but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, shall be forgiven:
but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaks a word against the Son of man, shall be forgiven:
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(26) sermon (DIV1)
970
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but whosoever speaketh a word against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
but whosoever speaks a word against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
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(26) sermon (DIV1)
970
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HERE are two great Arguments laid before you in these words.
HERE Are two great Arguments laid before you in these words.
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(26) sermon (DIV1)
971
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All manner of sin and blasphemy shall be forgiven unto men. Secondly: You have here the unpardonableness of the Sin against the Holy Ghost:All manner of since and blasphemy shall be forgiven unto men. Secondly: You have Here the unpardonableness of the since against the Holy Ghost:
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(26) sermon (DIV1)
972
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But the blasphemy against the Holy Ghost, shall not be forgiven unto men. I would rather chuse to speak unto the former Argument;But the blasphemy against the Holy Ghost, shall not be forgiven unto men. I would rather choose to speak unto the former Argument;
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(26) sermon (DIV1)
973
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but if I should do so at the first, possibly some poor soul would say,
but if I should do so At the First, possibly Some poor soul would say,
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(26) sermon (DIV1)
974
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Though Gods heart be very large in forgiving sins, yet there is one sin that shal never be forgiven, the Sin against the Holy Ghost;
Though God's heart be very large in forgiving Sins, yet there is one since that shall never be forgiven, the since against the Holy Ghost;
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(26) sermon (DIV1)
974
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and I fear I have committed that.
and I Fear I have committed that.
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(26) sermon (DIV1)
974
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That I may therefore take away this Obstruction, and make your way plain and easie to the forgiving mercy of the Lord, I shal at this tim• •eak unto the last of these two Arguments;
That I may Therefore take away this Obstruction, and make your Way plain and easy to the forgiving mercy of the Lord, I shall At this tim• •eak unto the last of these two Arguments;
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(26) sermon (DIV1)
975
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But the blasphe••• ••ainst the Holy Ghost, shal not be forgiven.
But the blasphe••• ••ainst the Holy Ghost, shall not be forgiven.
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(26) sermon (DIV1)
975
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Whosoever spea••• against the Holy Ghost, it shall not be forgiven him, neither in this world, Whosoever spea••• against the Holy Ghost, it shall not be forgiven him, neither in this world,
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(26) sermon (DIV1)
975
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neither in the world to come. For the opening of which words, two Questions must be answered.neither in the world to come. For the opening of which words, two Questions must be answered.
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(26) sermon (DIV1)
975
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The First is, Whether these Jews, that our Savior spake these words unto, did then sin against the Holy Ghost?The First is, Whither these jews, that our Saviour spoke these words unto, did then sin against the Holy Ghost?
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(26) sermon (DIV1)
976
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Some think, No. But I rather conceive, That these Pharisees did sin this Sin against the Holy Ghost;
some think, No. But I rather conceive, That these Pharisees did sin this since against the Holy Ghost;
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(26) sermon (DIV1)
977
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for if you look into the 3d Chapter of Mark, ye shal find that our Lord and Savior spake this,
for if you look into the 3d Chapter of Mark, you shall find that our Lord and Saviour spoke this,
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(26) sermon (DIV1)
977
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because of some words that they had spoken against him:
Because of Some words that they had spoken against him:
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(26) sermon (DIV1)
977
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he had cast out Devils, and they said, He •ast out Devils by the Prince of Devils, verse 22. Whereupon our Savior reasoned with them,
he had cast out Devils, and they said, He •ast out Devils by the Prince of Devils, verse 22. Whereupon our Saviour reasoned with them,
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(26) sermon (DIV1)
977
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and at last he saith, 〈 ◊ 〉 verse •8. Verily I say unto you, All sins shall be forgiven unto the Sons of men, and blasphemies.
and At last he Says, 〈 ◊ 〉 verse •8. Verily I say unto you, All Sins shall be forgiven unto the Sons of men, and Blasphemies.
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(26) sermon (DIV1)
977
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Verse 29. But he that shall blaspheme against the holy Ghost, shal never be forgiven:
Verse 29. But he that shall Blaspheme against the holy Ghost, shall never be forgiven:
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(26) sermon (DIV1)
977
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And the reason of this speech is given at verse 30. Because they said he hath an unclean Spirit.
And the reason of this speech is given At verse 30. Because they said he hath an unclean Spirit.
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(26) sermon (DIV1)
977
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And indeed, if these men did not sin the Sin against the Holy Ghost, our Lord and Savior Christ should tel us that there is an unpardonable Sin,
And indeed, if these men did not sin the since against the Holy Ghost, our Lord and Saviour christ should tell us that there is an unpardonable since,
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(26) sermon (DIV1)
977
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and not tel us what it is; for unless it be in this Scripture, you shal not find, either in the Gospel,
and not tell us what it is; for unless it be in this Scripture, you shall not find, either in the Gospel,
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(26) sermon (DIV1)
977
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or in the Epistles, That the Sin against the Holy Ghost, is any where mentioned in express words.
or in the Epistles, That the since against the Holy Ghost, is any where mentioned in express words.
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(26) sermon (DIV1)
977
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Now our Lord and Savior would not tel us that there is an unpardonable Sin, and not tel us what it is:
Now our Lord and Saviour would not tell us that there is an unpardonable since, and not tell us what it is:
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(26) sermon (DIV1)
977
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but he saith expressly, That whoever doth blaspheme, or speak against the holy Ghost, shal never be forgiven:
but he Says expressly, That whoever does Blaspheme, or speak against the holy Ghost, shall never be forgiven:
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(26) sermon (DIV1)
977
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And he chargeth those Jews, that they blasphemed, and spake against the Spirit of God, or that work which was done by the Spirit;
And he charges those jews, that they blasphemed, and spoke against the Spirit of God, or that work which was done by the Spirit;
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(26) sermon (DIV1)
977
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and therefore without doubt, they did then sin the unpardonable Sin, the Sin against the Holy Ghost.
and Therefore without doubt, they did then sin the unpardonable since, the since against the Holy Ghost.
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(26) sermon (DIV1)
977
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But Secondly: Why is it here said, That he that sinneth this Sin, shall never be forgiven, either in this world,But Secondly: Why is it Here said, That he that Sinneth this since, shall never be forgiven, either in this world,
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(26) sermon (DIV1)
977
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or in the world to come? is there any forgiving of sins in the world to come?
or in the world to come? is there any forgiving of Sins in the world to come?
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977
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Chrysostom saith, As men are punished in this world, and in the world to come; so they are pardoned in this world, and in the world to come:Chrysostom Says, As men Are punished in this world, and in the world to come; so they Are pardoned in this world, and in the world to come:
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(26) sermon (DIV1)
978
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Pardoned in this world, when any temporal Affliction for sin is removed. So I also understand that Parable in Matth. 18. at the latter end;
Pardoned in this world, when any temporal Affliction for since is removed. So I also understand that Parable in Matthew 18. At the latter end;
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(26) sermon (DIV1)
978
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and pardoned in this life, when a man is justified, Rom. 4. pardoned and forgiven in the world to come:
and pardoned in this life, when a man is justified, Rom. 4. pardoned and forgiven in the world to come:
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(26) sermon (DIV1)
978
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So saith the Apostle in Acts, 3.19. That your sins may be blotted out in the day of refreshing:
So Says the Apostle in Acts, 3.19. That your Sins may be blotted out in the day of refreshing:
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(26) sermon (DIV1)
978
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Which day of refreshing, compared with the Speech which you have in Heb. 2. speaking of the World to come, shews that the day of Refreshing is the time of the World to come;
Which day of refreshing, compared with the Speech which you have in Hebrew 2. speaking of the World to come, shows that the day of Refreshing is the time of the World to come;
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(26) sermon (DIV1)
978
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but it is an usual phrase with Scripture, noting the eternity of misery:
but it is an usual phrase with Scripture, noting the eternity of misery:
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(26) sermon (DIV1)
978
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and therefore if you look again into Mark 3. you shal find, That whereas here in Matthew, the words run thus;
and Therefore if you look again into Mark 3. you shall find, That whereas Here in Matthew, the words run thus;
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(26) sermon (DIV1)
978
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Shall not be forgiven, either in this World, or in the World to come; Mark hath it thus, He shall never be forgiven; Shall not be forgiven, either in this World, or in the World to come; Mark hath it thus, He shall never be forgiven;
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(26) sermon (DIV1)
978
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that Never being the Explication of this, not in this World, nor in the World to come.
that Never being the Explication of this, not in this World, nor in the World to come.
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(26) sermon (DIV1)
978
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The Words being thus far opened, the Doctrine then, will presently be this: That the Sin against the Holy Ghost, is the Unpardonable Sin:
The Words being thus Far opened, the Doctrine then, will presently be this: That the since against the Holy Ghost, is the Unpardonable since:
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(26) sermon (DIV1)
979
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That whosoever sins against the Holy Ghost, shall never be forgiven, either in this world, or in the world to come.
That whosoever Sins against the Holy Ghost, shall never be forgiven, either in this world, or in the world to come.
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(26) sermon (DIV1)
979
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For the opening of this great Truth, which I shal the rather desire you to hearken unto,
For the opening of this great Truth, which I shall the rather desire you to harken unto,
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(26) sermon (DIV1)
980
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because as it lies out of the ordinary Road, so it makes your way clear to the laying hold of the former words of Gods Mercy.
Because as it lies out of the ordinary Road, so it makes your Way clear to the laying hold of the former words of God's Mercy.
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(26) sermon (DIV1)
980
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I say, for the opening of this Truth, we must enquire into two Things. First: What this Sin against the Holy Ghost is;
I say, for the opening of this Truth, we must inquire into two Things. First: What this since against the Holy Ghost is;
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(26) sermon (DIV1)
980
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for people are very ignorant of it.
for people Are very ignorant of it.
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(26) sermon (DIV1)
981
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Secondly: How, and in what respect, this Sin against the Holy Ghost, is above all other sins, the Unpardonable Sin. First:Secondly: How, and in what respect, this since against the Holy Ghost, is above all other Sins, the Unpardonable Sin. First:
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(26) sermon (DIV1)
982
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If you ask, What this Sin is? I Answer both Negatively, and Affirmatively. First, Negatively.
If you ask, What this since is? I Answer both Negatively, and Affirmatively. First, Negatively.
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(26) sermon (DIV1)
983
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It is not that sin whereby men do barely deny the Personality, or the Deity of the Holy Ghost:
It is not that since whereby men do barely deny the Personality, or the Deity of the Holy Ghost:
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(26) sermon (DIV1)
985
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possibly a man may deny the Personality, or the Deity of the Holy Ghost, and yet not sin the Sin against the Holy Ghost.
possibly a man may deny the Personality, or the Deity of the Holy Ghost, and yet not sin the since against the Holy Ghost.
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(26) sermon (DIV1)
985
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For as Chrysostom observes, in his time there were divers Hereticks that did deny the Personality, For as Chrysostom observes, in his time there were diverse Heretics that did deny the Personality,
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985
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and the Deity of the Holy Ghost, and yet afterwards repented, and were received into the bosom of the Church.
and the Deity of the Holy Ghost, and yet afterwards repented, and were received into the bosom of the Church.
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985
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And ye do not find that these Pharisees (who are here charged with this sin) did either deny the Personality;
And you do not find that these Pharisees (who Are Here charged with this since) did either deny the Personality;
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(26) sermon (DIV1)
985
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or the Deity of the Holy Ghost.
or the Deity of the Holy Ghost.
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985
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So that plainly then, the Sin against the Holy Ghost, doth not consist in this, The meer,
So that plainly then, the since against the Holy Ghost, does not consist in this, The mere,
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(26) sermon (DIV1)
985
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and bare denying of the Personality, or the Deity of the Holy Ghost. Secondly;
and bore denying of the Personality, or the Deity of the Holy Ghost. Secondly;
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(26) sermon (DIV1)
985
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As it doth not consist therein, so neith•r doth it consist in every opposition, or in a bare opposition unto the work of the Holy Ghost,
As it does not consist therein, so neith•r does it consist in every opposition, or in a bore opposition unto the work of the Holy Ghost,
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(26) sermon (DIV1)
986
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as distinct from the Father and the Son: Unto God the Father belongs Power; unto the Son, Wisdom; unto the Spirit, Holiness.
as distinct from the Father and the Son: Unto God the Father belongs Power; unto the Son, Wisdom; unto the Spirit, Holiness.
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986
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The Work of the Father, is to Create; the Work of the Son, to Redeem; the Work of the Spirit, or the Holy Ghost, to Sanctifie.
The Work of the Father, is to Create; the Work of the Son, to redeem; the Work of the Spirit, or the Holy Ghost, to Sanctify.
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(26) sermon (DIV1)
986
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A•d hereupon some hav• thought, That opposition unto Holiness, is the Sin against the Holy Ghost:
A•d hereupon Some hav• Thought, That opposition unto Holiness, is the since against the Holy Ghost:
np1 av d n1 vvd, cst n1 p-acp n1, vbz dt n1 p-acp dt j n1:
(26) sermon (DIV1)
986
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But you find here it is a blasphemy, therefore not every opposition.
But you find Here it is a blasphemy, Therefore not every opposition.
cc-acp pn22 vvb av pn31 vbz dt n1, av xx d n1.
(26) sermon (DIV1)
986
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And if you look into Acts, 7. you find that Stephen speaking of the Jews, saith at verse 51. Ye stiff necked, and uncircumcised in heart and ear, ye do alwaies resist the Holy Ghost;
And if you look into Acts, 7. you find that Stephen speaking of the jews, Says At verse 51. You stiff necked, and uncircumcised in heart and ear, you do always resist the Holy Ghost;
cc cs pn22 vvb p-acp n2, crd pn22 vvb d np1 vvg pp-f dt np2, vvz p-acp n1 crd pn22 j j-vvn, cc j p-acp n1 cc n1, pn22 vdb av vvi dt j n1;
(26) sermon (DIV1)
986
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yet they did not sin this Sin against the Holy Ghost, Why? for Stephen praies for them, at the last verse;
yet they did not sin this since against the Holy Ghost, Why? for Stephen prays for them, At the last verse;
av pns32 vdd xx vvi d n1 p-acp dt j n1, q-crq? p-acp np1 vvz p-acp pno32, p-acp dt ord n1;
(26) sermon (DIV1)
986
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Lord, lay not this sin to their charge. But now saith the Apostle John, in 1 John, 5.16. There is a sin unto Death, I do not say that ye shall pray for it. Lord, lay not this since to their charge. But now Says the Apostle John, in 1 John, 5.16. There is a since unto Death, I do not say that you shall pray for it.
n1, vvb xx d n1 p-acp po32 n1. p-acp av vvz dt n1 np1, p-acp crd np1, crd. pc-acp vbz dt n1 p-acp n1, pns11 vdb xx vvi cst pn22 vmb vvi p-acp pn31.
(26) sermon (DIV1)
986
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Had they in Stephens account, sinned this Sin unto Death, he would not have prayed for them;
Had they in Stephen's account, sinned this since unto Death, he would not have prayed for them;
vhd pns32 p-acp np1 n1, vvd d n1 p-acp n1, pns31 vmd xx vhi vvn p-acp pno32;
(26) sermon (DIV1)
986
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but he did pray for them.
but he did pray for them.
cc-acp pns31 vdd vvi p-acp pno32.
(26) sermon (DIV1)
986
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So that this Sin against the Holy Ghost, doth not consist in every opposition unto the Work of the Holy Ghost,
So that this since against the Holy Ghost, does not consist in every opposition unto the Work of the Holy Ghost,
av cst d n1 p-acp dt j n1, vdz xx vvi p-acp d n1 p-acp dt n1 pp-f dt j n1,
(26) sermon (DIV1)
986
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as it is distinct from the Father and the Son. Thirdly:
as it is distinct from the Father and the Son. Thirdly:
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(26) sermon (DIV1)
986
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As it doth not consist therein, so it is not necessary that every man that sins the Sin against the Holy Ghost, should be an Universal Apostate, back-sliding from the Profession of the Gospel, and the Power thereof:
As it does not consist therein, so it is not necessary that every man that Sins the since against the Holy Ghost, should be an Universal Apostate, backsliding from the Profession of the Gospel, and the Power thereof:
c-acp pn31 vdz xx vvi av, av pn31 vbz xx j cst d n1 cst vvz dt n1 p-acp dt j n1, vmd vbi dt j-u n1, j p-acp dt n1 pp-f dt n1, cc dt n1 av:
(26) sermon (DIV1)
987
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I know it is ordinarily thought so, but I say, it is not necessary that whosoever doth sin the Sin against the Holy Ghost, should be a Gospel Apostate, back-sliding from the Gospel,
I know it is ordinarily Thought so, but I say, it is not necessary that whosoever does sin the since against the Holy Ghost, should be a Gospel Apostate, backsliding from the Gospel,
pns11 vvb pn31 vbz av-j vvn av, cc-acp pns11 vvb, pn31 vbz xx j cst r-crq vdz vvi dt n1 p-acp dt j n1, vmd vbi dt n1 n1, j p-acp dt n1,
(26) sermon (DIV1)
987
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and the Power thereof, once profest:
and the Power thereof, once professed:
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(26) sermon (DIV1)
987
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for these Pharisees who sinned against the Holy Ghost, never profest the Gospel, neither do we read of any back-sliding in them, from the Power of the Gospel once profest;
for these Pharisees who sinned against the Holy Ghost, never professed the Gospel, neither do we read of any backsliding in them, from the Power of the Gospel once professed;
c-acp d np1 r-crq vvd p-acp dt j n1, av-x vvd dt n1, av-dx vdb pns12 vvb pp-f d j p-acp pno32, p-acp dt n1 pp-f dt n1 a-acp vvn;
(26) sermon (DIV1)
987
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and yet they sinned against the Holy Ghost.
and yet they sinned against the Holy Ghost.
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(26) sermon (DIV1)
987
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Surely therefore, such a Gospel-Apostacy, is not of the essence of the Sin against the Holy Ghost.
Surely Therefore, such a Gospel-Apostacy, is not of the essence of the since against the Holy Ghost.
np1 av, d dt n1, vbz xx pp-f dt n1 pp-f dt n1 p-acp dt j n1.
(26) sermon (DIV1)
987
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Only here I must distinguish concerning the word Apostacy: A man may be said to be an Apostate two waies:
Only Here I must distinguish Concerning the word Apostasy: A man may be said to be an Apostate two ways:
j av pns11 vmb vvi vvg dt n1 n1: dt n1 vmb vbi vvn pc-acp vbi dt n1 crd n2:
(26) sermon (DIV1)
987
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either because he doth decline, and fall away from the Profession of the Truth, and Power of Godliness once profest;
either Because he does decline, and fallen away from the Profession of the Truth, and Power of Godliness once professed;
d c-acp pns31 vdz vvi, cc vvi av p-acp dt n1 pp-f dt n1, cc n1 pp-f n1 a-acp vvn;
(26) sermon (DIV1)
987
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or else because he doth rebel against Truth revealed, and the Will of God manifested, and wil go no further.
or Else Because he does rebel against Truth revealed, and the Will of God manifested, and will go no further.
cc av c-acp pns31 vdz vvi p-acp n1 vvn, cc dt n1 pp-f np1 vvd, cc vmb vvi av-dx av-jc.
(26) sermon (DIV1)
987
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I wil express it thus: Five or six men go a great Journey, suppose to Wales, or into the North, to Scotland; when they come about the middle of the way, two or three of them say, these waies are dirty,
I will express it thus: Five or six men go a great Journey, suppose to Wales, or into the North, to Scotland; when they come about the middle of the Way, two or three of them say, these ways Are dirty,
pns11 vmb vvi pn31 av: crd cc crd n2 vvb dt j n1, vvb p-acp n2, cc p-acp dt n1, pc-acp np1; c-crq pns32 vvb p-acp dt n-jn pp-f dt n1, crd cc crd pp-f pno32 vvi, d n2 vbr j,
(26) sermon (DIV1)
987
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and longer than we intended, and therefore we wil go no further;
and longer than we intended, and Therefore we will go no further;
cc av-jc cs pns12 vvd, cc av pns12 vmb vvi av-dx av-jc;
(26) sermon (DIV1)
987
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but say the other, Let the way be as dirty, and as long as it may be, we wil go on, and on they go:
but say the other, Let the Way be as dirty, and as long as it may be, we will go on, and on they go:
cc-acp vvb dt j-jn, vvb dt n1 vbb a-acp j, cc c-acp av-j c-acp pn31 vmb vbi, pns12 vmb vvi a-acp, cc a-acp pns32 vvb:
(26) sermon (DIV1)
987
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Which of these men do depart one from the other? do those that go on depart from them that stay? No;
Which of these men do depart one from the other? do those that go on depart from them that stay? No;
r-crq pp-f d n2 vdb vvi pi p-acp dt j-jn? vdb d cst vvb p-acp vvi p-acp pno32 cst vvb? uh-dx;
(26) sermon (DIV1)
987
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those that wil go no further depart, they are the forsakers.
those that will go no further depart, they Are the forsakers.
d cst vmb vvi av-dx av-jc vvi, pns32 vbr dt n2.
(26) sermon (DIV1)
987
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So in the way to Heaven, Professors let out together, and some find the way long,
So in the Way to Heaven, Professors let out together, and Some find the Way long,
av p-acp dt n1 p-acp n1, n2 vvb av av, cc d vvb dt n1 av-j,
(26) sermon (DIV1)
987
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further than they thought of, we wil go no further say they, and we wil have no more Light;
further than they Thought of, we will go no further say they, and we will have no more Light;
av-jc cs pns32 vvd pp-f, pns12 vmb vvi av-dx av-jc vvi pns32, cc pns12 vmb vhi dx dc n1;
(26) sermon (DIV1)
987
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but say the other, God willing we wil on, and on they go: Which of these two sorts are the Apostates? Those that wil go no further:
but say the other, God willing we will on, and on they go: Which of these two sorts Are the Apostates? Those that will go no further:
cc-acp vvb dt j-jn, np1 vvg pns12 vmb a-acp, cc a-acp pns32 vvb: r-crq pp-f d crd n2 vbr dt n2? d cst vmb vvi av-dx av-jc:
(26) sermon (DIV1)
987
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they think not so, but the Lord knows the truth, that those that wil go no further, are they that leave and forsake the other.
they think not so, but the Lord knows the truth, that those that will go no further, Are they that leave and forsake the other.
pns32 vvb xx av, cc-acp dt n1 vvz dt n1, cst d cst vmb vvi av-dx av-jc, vbr pns32 cst vvb cc vvi dt n-jn.
(26) sermon (DIV1)
987
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I wil give you one Scripture for it, it is in Numbers, 14. there were certain Spies went into the Land of Canaan, and they brought an il report upon the good Land, And the Children of Israel murmured against Moses, verse 2. whereupon Moses speaks unto them,
I will give you one Scripture for it, it is in Numbers, 14. there were certain Spies went into the Land of Canaan, and they brought an ill report upon the good Land, And the Children of Israel murmured against Moses, verse 2. whereupon Moses speaks unto them,
pns11 vmb vvi pn22 crd n1 p-acp pn31, pn31 vbz p-acp n2, crd a-acp vbdr j n2 vvd p-acp dt n1 pp-f np1, cc pns32 vvd dt j-jn n1 p-acp dt j n1, cc dt n2 pp-f np1 vvd p-acp np1, n1 crd r-crq np1 vvz p-acp pno32,
(26) sermon (DIV1)
987
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the words in the Septuagint (which Greek the new Testament follows) are, Only be not Apostates against the Lord.
the words in the septuagint (which Greek the new Testament follows) Are, Only be not Apostates against the Lord.
dt n2 p-acp dt n1 (r-crq np1 dt j n1 vvz) vbr, av-j vbb xx n2 p-acp dt n1.
(26) sermon (DIV1)
987
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So that in Septuagintal Language, those that rebel against Light revealed, and wil go no further, are called Apostates.
So that in Septuagintal Language, those that rebel against Light revealed, and will go no further, Are called Apostates.
av cst p-acp n1 n1, d cst vvb p-acp n1 vvn, cc vmb vvi av-dx av-jc, vbr vvn n2.
(26) sermon (DIV1)
987
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Now indeed this kind of Apostacy, alwaies goes with the Sin against the Holy Ghost, but not the former alwaies;
Now indeed this kind of Apostasy, always Goes with the since against the Holy Ghost, but not the former always;
av av d n1 pp-f n1, av vvz p-acp dt n1 p-acp dt j n1, cc-acp xx dt j av;
(26) sermon (DIV1)
987
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for we do not find that the Pharisees were guilty of the former, for they did not profess the Gospel:
for we do not find that the Pharisees were guilty of the former, for they did not profess the Gospel:
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(26) sermon (DIV1)
987
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So that the Essence of this sin, doth not consist in Apostatizing, or back-sliding from the Profession of the Gospel, and the Power thereof. Fourthly:
So that the Essence of this since, does not consist in Apostatizing, or backsliding from the Profession of the Gospel, and the Power thereof. Fourthly:
av cst dt n1 pp-f d n1, vdz xx vvi p-acp vvg, cc j p-acp dt n1 pp-f dt n1, cc dt n1 av. ord:
(26) sermon (DIV1)
987
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8594
Some think that this Sin doth consist in final Unbelief, and impenitency: But final Impenitency and Unbelief, is not the Sin against the Holy Ghost;
some think that this since does consist in final Unbelief, and impenitency: But final Impenitency and Unbelief, is not the since against the Holy Ghost;
d vvb cst d n1 vdz vvi p-acp j n1, cc n1: cc-acp j n1 cc n1, vbz xx dt n1 p-acp dt j n1;
(26) sermon (DIV1)
988
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for by final Unbelief, and Impenitency, they either understand, that Impenitency and Unbelief which a man lives and dies in,
for by final Unbelief, and Impenitency, they either understand, that Impenitency and Unbelief which a man lives and die in,
c-acp p-acp j n1, cc n1, pns32 d vvb, cst n1 cc n1 r-crq dt n1 vvz cc vvz p-acp,
(26) sermon (DIV1)
988
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or that which he purposeth to continue in to the last. The latter cannot be the Sin against the Holy Ghost;
or that which he Purposes to continue in to the last. The latter cannot be the since against the Holy Ghost;
cc cst r-crq pns31 vvz pc-acp vvi p-acp p-acp dt ord. dt d vmbx vbi dt n1 p-acp dt j n1;
(26) sermon (DIV1)
988
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for many have purposed to continue in their Unbelief to their death, and yet have been converted and pardoned.
for many have purposed to continue in their Unbelief to their death, and yet have been converted and pardoned.
p-acp d vhb vvn pc-acp vvi p-acp po32 n1 p-acp po32 n1, cc av vhb vbn vvn cc vvn.
(26) sermon (DIV1)
988
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8598
And the first cannot be the Sin against the Holy Ghost; For, 1. The Jews (whom Christ spake unto) did then commit this Sin,
And the First cannot be the since against the Holy Ghost; For, 1. The jews (whom christ spoke unto) did then commit this since,
cc dt ord vmbx vbi dt n1 p-acp dt j n1; c-acp, crd dt np2 (r-crq np1 vvd p-acp) vdd av vvi d n1,
(26) sermon (DIV1)
988
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and yet they had not continued in it to their death. 2. Final Unbelief is rather a Sin against the Son:
and yet they had not continued in it to their death. 2. Final Unbelief is rather a since against the Son:
cc av pns32 vhd xx vvn p-acp pn31 p-acp po32 n1. crd j n1 vbz av-c dt n1 p-acp dt n1:
(26) sermon (DIV1)
988
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but the Sin against the Holy Ghost is distinguished from that. 3. Our Savior saith, Those that commit this sin, shall not be forgiven in this world,
but the since against the Holy Ghost is distinguished from that. 3. Our Saviour Says, Those that commit this since, shall not be forgiven in this world,
cc-acp dt n1 p-acp dt j n1 vbz vvn p-acp d. crd po12 n1 vvz, d cst vvb d n1, vmb xx vbi vvn p-acp d n1,
(26) sermon (DIV1)
988
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nor in the world to come: Not in this world.nor in the world to come: Not in this world.
ccx p-acp dt n1 pc-acp vvi: xx p-acp d n1.
(26) sermon (DIV1)
988
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If therefore, final Unbelief, or Impenitency, be this sin, then Christ should threaten, that he that dies in his sin, shal not be forgiven whilst he lives. 4. If a man sin against the Father,
If Therefore, final Unbelief, or Impenitency, be this since, then christ should threaten, that he that die in his since, shall not be forgiven while he lives. 4. If a man since against the Father,
cs av, j n1, cc n1, vbb d n1, cs np1 vmd vvi, cst pns31 cst vvz p-acp po31 n1, vmb xx vbi vvn cs pns31 vvz. crd cs dt n1 n1 p-acp dt n1,
(26) sermon (DIV1)
988
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8603
or Son, and die impenitently in that sin, he shal not be forgiven, either in this Life,
or Son, and die impenitently in that since, he shall not be forgiven, either in this Life,
cc n1, cc vvi av-jn p-acp cst n1, pns31 vmb xx vbi vvn, av-d p-acp d n1,
(26) sermon (DIV1)
988
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or in the Life to come:
or in the Life to come:
cc p-acp dt n1 pc-acp vvi:
(26) sermon (DIV1)
988
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but herein the Sin against the Holy Ghost, is worser than the Sins against the Father,
but herein the since against the Holy Ghost, is Worse than the Sins against the Father,
cc-acp av dt n1 p-acp dt j n1, vbz jc cs dt n2 p-acp dt n1,
(26) sermon (DIV1)
988
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or the Son, and therfore it cannot consist therein.
or the Son, and Therefore it cannot consist therein.
cc dt n1, cc av pn31 vmbx vvi av.
(26) sermon (DIV1)
988
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5. The Apostle saith, There is a sin unto death, I say not that you pray for it: 5. The Apostle Says, There is a since unto death, I say not that you pray for it:
crd dt n1 vvz, a-acp vbz dt n1 p-acp n1, pns11 vvb xx cst pn22 vvb p-acp pn31:
(26) sermon (DIV1)
988
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Doth he say, that we must not pray for a man, and for the forgiveness of his sin,
Does he say, that we must not pray for a man, and for the forgiveness of his since,
vdz pns31 vvi, cst pns12 vmb xx vvi p-acp dt n1, cc p-acp dt n1 pp-f po31 n1,
(26) sermon (DIV1)
988
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when he is dead? 6. It is that sin for which there lies no remission,
when he is dead? 6. It is that since for which there lies no remission,
c-crq pns31 vbz j? crd pn31 vbz cst n1 p-acp r-crq a-acp vvz dx n1,
(26) sermon (DIV1)
988
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but a man may sin such a sin whilst he lives: for if any man sin wilfully, there remaineth no sacrifice for sin;
but a man may sin such a since while he lives: for if any man since wilfully, there remains no sacrifice for since;
cc-acp dt n1 vmb vvi d dt n1 cs pns31 vvz: c-acp cs d n1 n1 av-j, a-acp vvz dx n1 p-acp n1;
(26) sermon (DIV1)
988
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and wilfully a man may sin before his Death. 7. It is such a sin as a man may know anoth•r man is guilty of whilst he lives;
and wilfully a man may sin before his Death. 7. It is such a since as a man may know anoth•r man is guilty of while he lives;
cc av-j dt n1 vmb vvi p-acp po31 n1. crd pn31 vbz d dt n1 p-acp dt n1 vmb vvi j n1 vbz j pp-f cs pns31 vvz;
(26) sermon (DIV1)
988
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for saith the Apostle, There is a sin unto death, I say not that you pray for it:
for Says the Apostle, There is a since unto death, I say not that you pray for it:
p-acp vvz dt n1, a-acp vbz dt n1 p-acp n1, pns11 vvb xx cst pn22 vvb p-acp pn31:
(26) sermon (DIV1)
988
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but final Unbelief, and Impenitency, is not known til death. 8. Our Savior saith, He that speaketh a word against the Holy Ghost, shall not be forgiven:
but final Unbelief, and Impenitency, is not known till death. 8. Our Saviour Says, He that speaks a word against the Holy Ghost, shall not be forgiven:
p-acp j n1, cc n1, vbz xx vvn p-acp n1. crd po12 n1 vvz, pns31 cst vvz dt n1 p-acp dt j n1, vmb xx vbi vvn:
(26) sermon (DIV1)
988
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but a word may be spoken against the Spirit, long before a man dies, and therefore surely this sin against the Holy Ghost, doth not consist in final impenitency, and unbelief;
but a word may be spoken against the Spirit, long before a man die, and Therefore surely this since against the Holy Ghost, does not consist in final impenitency, and unbelief;
p-acp dt n1 vmb vbi vvn p-acp dt n1, av-j p-acp dt n1 vvz, cc av av-j d n1 p-acp dt j n1, vdz xx vvi p-acp j n1, cc n1;
(26) sermon (DIV1)
988
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final unbelief, and •mpenitency, is not this Sin against the Holy Ghost. 9. For then al wicked men living under the Gospel,
final unbelief, and •mpenitency, is not this since against the Holy Ghost. 9. For then all wicked men living under the Gospel,
j n1, cc n1, vbz xx d n1 p-acp dt j n1. crd p-acp av d j n2 vvg p-acp dt n1,
(26) sermon (DIV1)
988
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and dying impenitently, should sin the Sin against the Holy Ghost, which is false.
and dying impenitently, should sin the since against the Holy Ghost, which is false.
cc vvg av-jn, vmd vvi dt n1 p-acp dt j n1, r-crq vbz j.
(26) sermon (DIV1)
988
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You wil say then, What is this Sin against the Holy Ghost, and wherein doth it consist? Secondly: Affirmatively.
You will say then, What is this since against the Holy Ghost, and wherein does it consist? Secondly: Affirmatively.
pn22 vmb vvi av, q-crq vbz d n1 p-acp dt j n1, cc c-crq vdz pn31 vvi? ord: av-j.
(26) sermon (DIV1)
989
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It is that wilful sinning against God, whereby a man doth maliciously oppose and bla•pheme the proper,
It is that wilful sinning against God, whereby a man does maliciously oppose and bla•pheme the proper,
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(26) sermon (DIV1)
990
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and peculiar work of the Holy Ghost, and that after he hath been convinced thereof by the Holy Ghost.
and peculiar work of the Holy Ghost, and that After he hath been convinced thereof by the Holy Ghost.
cc j n1 pp-f dt j n1, cc cst a-acp pns31 vhz vbn vvn av p-acp dt j n1.
(26) sermon (DIV1)
990
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1. I say, It is a wilful sinning against God;
1. I say, It is a wilful sinning against God;
crd pns11 vvb, pn31 vbz dt j vvg p-acp np1;
(26) sermon (DIV1)
991
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and so the Apostle speaks, saying, If any man sin wilfully, after he hath received the knowledg of the Truth, there remains no more sacrifice for sin, Heb. 10.26.
and so the Apostle speaks, saying, If any man since wilfully, After he hath received the knowledge of the Truth, there remains no more sacrifice for since, Hebrew 10.26.
cc av dt n1 vvz, vvg, cs d n1 n1 av-j, c-acp pns31 vhz vvn dt n1 pp-f dt n1, a-acp vvz av-dx dc n1 p-acp n1, np1 crd.
(26) sermon (DIV1)
991
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So that the sin for which there is no sacrifice, and of which there is no remission, is a wilful Sin. Now a man is said to sin Wittingly, Willingly, and Wilfully; Wittingly, in opposition to Ignorance;
So that the since for which there is no sacrifice, and of which there is no remission, is a wilful Sin. Now a man is said to sin Wittingly, Willingly, and Wilfully; Wittingly, in opposition to Ignorance;
av cst dt n1 p-acp r-crq a-acp vbz dx n1, cc pp-f r-crq a-acp vbz dx n1, vbz dt j np1 av dt n1 vbz vvn pc-acp vvi av-j, av-j, cc av-j; av-j, p-acp n1 p-acp n1;
(26) sermon (DIV1)
991
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Willingly, in opposition to Force, and Constraint;
Willingly, in opposition to Force, and Constraint;
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(26) sermon (DIV1)
991
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Wilfully, in opposition to Light, Knowledg, and Reason, and so he that sins against the Holy Ghost, doth sin;
Wilfully, in opposition to Light, Knowledge, and Reason, and so he that Sins against the Holy Ghost, does sin;
av-j, p-acp n1 pc-acp vvi, n1, cc n1, cc av pns31 cst vvz p-acp dt j n1, vdz vvi;
(26) sermon (DIV1)
991
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for saies the Apostle, If any man sin wilfully after he hath received the knowledg of the Truth, or after the acknowledgment, NONLATINALPHABET, &c. 2. He that commits this Sin, doth also oppose, and blaspheme the proper and peculiar Work of the Holy Ghost;
for Says the Apostle, If any man since wilfully After he hath received the knowledge of the Truth, or After the acknowledgment,, etc. 2. He that commits this since, does also oppose, and Blaspheme the proper and peculiar Work of the Holy Ghost;
p-acp vvz dt n1, cs d n1 n1 av-j c-acp pns31 vhz vvn dt n1 pp-f dt n1, cc p-acp dt n1,, av crd pns31 cst vvz d n1, vdz av vvi, cc vvi dt j cc j n1 pp-f dt j n1;
(26) sermon (DIV1)
991
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for it's called here, a blasphemy, and a blaspheming of the Spirit, as distinct from the Father and the Son:
for it's called Here, a blasphemy, and a blaspheming of the Spirit, as distinct from the Father and the Son:
p-acp pn31|vbz vvn av, dt n1, cc dt n-vvg pp-f dt n1, c-acp j p-acp dt n1 cc dt n1:
(26) sermon (DIV1)
992
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Now the Work of the Father, is to Create, the Work of the Son to Redeem, the Work of the Holy Ghost to Sanctifie;
Now the Work of the Father, is to Create, the Work of the Son to redeem, the Work of the Holy Ghost to Sanctify;
av dt n1 pp-f dt n1, vbz pc-acp vvi, dt n1 pp-f dt n1 pc-acp vvi, dt n1 pp-f dt j n1 p-acp vvb;
(26) sermon (DIV1)
992
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8628
and therefore he that sins this Sin, doth oppose and blaspheme Holiness, and Goodness; and so these Jews did:
and Therefore he that Sins this since, does oppose and Blaspheme Holiness, and goodness; and so these jews did:
cc av pns31 cst vvz d n1, vdz vvi cc vvi n1, cc n1; cc av d np2 vdd:
(26) sermon (DIV1)
992
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but I presume it wil not be said that the Devils, and damned in Hell, do not sin maliciously;
but I presume it will not be said that the Devils, and damned in Hell, do not sin maliciously;
cc-acp pns11 vvb pn31 vmb xx vbi vvn cst dt n2, cc vvn p-acp n1, vdb xx vvi av-j;
(26) sermon (DIV1)
996
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for when our Savior Christ did cast out the Devil, that unclean Spirit, they said, he did it by the power of the Devil, calling the work done, a work of the Devil, and did oppose him therein.
for when our Saviour christ did cast out the devil, that unclean Spirit, they said, he did it by the power of the devil, calling the work done, a work of the devil, and did oppose him therein.
c-acp c-crq po12 n1 np1 vdd vvi av dt n1, cst j n1, pns32 vvd, pns31 vdd pn31 p-acp dt n1 pp-f dt n1, vvg dt n1 vdn, dt n1 pp-f dt n1, cc vdd vvi pno31 av.
(26) sermon (DIV1)
992
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8630
Yet this is not all, For, 3. It is that Sin, whereby a man doth maliciously oppose, and blaspheme;
Yet this is not all, For, 3. It is that since, whereby a man does maliciously oppose, and Blaspheme;
av d vbz xx d, c-acp, crd pn31 vbz cst n1, c-crq dt n1 vdz av-j vvi, cc vvi;
(26) sermon (DIV1)
992
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and so the word NONLATINALPHABET, Heb. 10.26.
and so the word, Hebrew 10.26.
cc av dt n1, np1 crd.
(26) sermon (DIV1)
993
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is used by the Septuagint, Exod. 21.13, 14. And thus did those Pharisees •in, for the Evangelist tels us, That when Christ saw their thoughts, verse 25. He said unto them, &c. So that it was not a bare opposing, or blaspheming;
is used by the septuagint, Exod 21.13, 14. And thus did those Pharisees •in, for the Evangelist tells us, That when christ saw their thoughts, verse 25. He said unto them, etc. So that it was not a bore opposing, or blaspheming;
vbz vvn p-acp dt n1, np1 crd, crd cc av vdd d np1 n1, p-acp dt np1 vvz pno12, cst c-crq np1 vvd po32 n2, n1 crd pns31 vvd p-acp pno32, av av cst pn31 vbds xx dt j j-vvg, cc j-vvg;
(26) sermon (DIV1)
993
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but a malicious opposing and blaspheming this great Work of the Holy Ghost, which made them so deeply guilty. Quest.
but a malicious opposing and blaspheming this great Work of the Holy Ghost, which made them so deeply guilty. Quest.
cc-acp dt j j-vvg cc vvg d j n1 pp-f dt j n1, r-crq vvd pno32 av av-jn j. n1.
(26) sermon (DIV1)
993
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But how can a man sin, ex malitia, or maliciously, seeing that, voluntas semper fertur in bonum, & omnis peccans est ignorans.But how can a man since, ex malitia, or maliciously, seeing that, Voluntas semper fertur in bonum, & omnis peccans est ignorans.
cc-acp q-crq vmb dt n1 n1, fw-la fw-la, cc av-j, vvg cst, fw-fr fw-la fw-la p-acp fw-la, cc fw-la fw-la fw-la fw-la.
(26) sermon (DIV1)
994
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Now if the Will be alwaies carried out upon what is good, and every man that sins, doth sin ignorantly, Now if the Will be always carried out upon what is good, and every man that Sins, does sin ignorantly,
av cs dt vmb vbi av vvn av p-acp r-crq vbz j, cc d n1 cst n2, vdz vvi av-j,
(26) sermon (DIV1)
994
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how can any man be said to sin maliciously, or ex malitia? Answ. Yes very wel:how can any man be said to since maliciously, or ex malitia? Answer Yes very well:
q-crq vmb d n1 vbi vvn p-acp n1 av-j, cc fw-la fw-la? np1 uh av av:
(26) sermon (DIV1)
994
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8637
for although the Will be alwaies carried out upon that which is good; yet that good, is either morally Good, called, Bonum honestum, honest Good;
for although the Will be always carried out upon that which is good; yet that good, is either morally Good, called, Bonum Honesty, honest Good;
c-acp cs dt n1 vbb av vvn av p-acp d r-crq vbz j; av d j, vbz av-d av-j j, vvn, fw-la fw-la, j j;
(26) sermon (DIV1)
995
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or Naturally Good, called, Bonum utile, or Jucundum, profitable, or delightful Good.
or Naturally Good, called, Bonum utile, or Jucundum, profitable, or delightful Good.
cc av-j j, vvn, fw-la n1, cc fw-la, j, cc j j.
(26) sermon (DIV1)
995
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8639
Now the Will is not alwaies carried out upon that which is honestly good in appearance;
Now the Will is not always carried out upon that which is honestly good in appearance;
av dt n1 vbz xx av vvn av p-acp d r-crq vbz av-j j p-acp n1;
(26) sermon (DIV1)
995
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for Voluntas est Appetitus universalis, the Will is an universal Appetite:
for Voluntas est Appetitus Universalis, the Will is an universal Appetite:
p-acp fw-fr fw-fr np1 fw-la, dt n1 vbz dt j n1:
(26) sermon (DIV1)
995
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And if the Will should be alwaies carried out upon that which is honestly good in appearance,
And if the Will should be always carried out upon that which is honestly good in appearance,
cc cs dt n1 vmd vbi av vvn av p-acp d r-crq vbz av-j j p-acp n1,
(26) sermon (DIV1)
995
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then (as Suarez reasons wel) every Thief and Adulterer, should be an Heretick, which no man wil say.
then (as Suarez Reasons well) every Thief and Adulterer, should be an Heretic, which no man will say.
av (c-acp np1 n2 av) d n1 cc n1, vmd vbi dt n1, r-crq dx n1 vmb vvi.
(26) sermon (DIV1)
995
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8643
And if the Will may be carried out somtimes upon that which is pleasantly, or delightfully, or Naturally good;
And if the Will may be carried out sometimes upon that which is pleasantly, or delightfully, or Naturally good;
cc cs dt n1 vmb vbi vvn av av p-acp d r-crq vbz av-j, cc av-j, cc av-j j;
(26) sermon (DIV1)
995
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then it may hate that which is Morally, and Spiritually, and Honestly Good; for, Amor Odii causa, Love is the cause of Hatred;
then it may hate that which is Morally, and Spiritually, and Honestly Good; for, Amor Odii causa, Love is the cause of Hatred;
cs pn31 vmb vvi d r-crq vbz av-j, cc av-j, cc av-j j; p-acp, fw-la np1 fw-la, vvb vbz dt n1 pp-f n1;
(26) sermon (DIV1)
995
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the Will doth naturally hate that which •s contrary to the thing loved;
the Will does naturally hate that which •s contrary to the thing loved;
dt n1 vdz av-j vvi d r-crq vbz j-jn p-acp dt n1 vvd;
(26) sermon (DIV1)
995
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and if the Will may hate that which is honestly, and spiritually good, then it may oppose,
and if the Will may hate that which is honestly, and spiritually good, then it may oppose,
cc cs dt n1 vmb vvi d r-crq vbz av-j, cc av-j j, cs pn31 vmb vvi,
(26) sermon (DIV1)
995
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8647
and blaspheme the same, and that out of hatred and malice; for every man speaks evil of, and opposes what he hates.
and Blaspheme the same, and that out of hatred and malice; for every man speaks evil of, and opposes what he hates.
cc vvi dt d, cc cst av pp-f n1 cc n1; p-acp d n1 vvz j-jn pp-f, cc vvz r-crq pns31 vvz.
(26) sermon (DIV1)
995
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8648
If this be a Reason why a man cannot sin maliciously, or ex malitia, Because the Will is alwaies carried out upon what is good;
If this be a Reason why a man cannot sin maliciously, or ex malitia, Because the Will is always carried out upon what is good;
cs d vbb dt n1 q-crq dt n1 vmbx vvi av-j, cc fw-la fw-la, p-acp dt n1 vbz av vvn av p-acp r-crq vbz j;
(26) sermon (DIV1)
996
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then the Devils, and damned in Hell, do not sin maliciously, or ex malitia; for they have Wills in Hell,
then the Devils, and damned in Hell, do not sin maliciously, or ex malitia; for they have Wills in Hell,
av dt n2, cc vvn p-acp n1, vdb xx vvi av-j, cc fw-la fw-la; p-acp pns32 vhb n2 p-acp n1,
(26) sermon (DIV1)
996
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8652
for then if they sin upon some mistake, and ex ignorantia, they should have some excuse for their Sin.
for then if they sin upon Some mistake, and ex ignorantia, they should have Some excuse for their Sin.
c-acp av cs pns32 vvb p-acp d n1, cc fw-la fw-la, pns32 vmd vhi d n1 p-acp po32 np1
(26) sermon (DIV1)
996
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3. Though every man that sins, doth sin ignorantly, yet he doth not sin ex ignorantia, out of ignorance;
3. Though every man that Sins, does sin ignorantly, yet he does not sin ex ignorantia, out of ignorance;
crd cs d n1 cst n2, vdz vvi av-j, av pns31 vdz xx vvi fw-la fw-la, av pp-f n1;
(26) sermon (DIV1)
997
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8654
Ignorance is somtimes the cause of the Sin, and so the man sins out of Ignorance:
Ignorance is sometimes the cause of the since, and so the man Sins out of Ignorance:
n1 vbz av dt n1 pp-f dt n1, cc av dt n1 n2 av pp-f n1:
(26) sermon (DIV1)
997
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somtimes Ignorance is the Companion, and Consequent of the Sin, and then he sins ignorantly.
sometimes Ignorance is the Companion, and Consequent of the since, and then he Sins ignorantly.
av n1 vbz dt n1, cc j pp-f dt n1, cc av pns31 vvz av-j.
(26) sermon (DIV1)
997
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8656
Now it's granted, That every man that sins, doth sin ignorantly, there is alwaies a darkness,
Now it's granted, That every man that Sins, does sin ignorantly, there is always a darkness,
av pn31|vbz vvn, cst d n1 cst n2, vdz vvi av-j, pc-acp vbz av dt n1,
(26) sermon (DIV1)
997
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and obscuration of the mind, which goeth along with every sin; but every man that sins, doth not sin ex ignorantia, out of ignorance:
and obscuration of the mind, which Goes along with every since; but every man that Sins, does not sin ex ignorantia, out of ignorance:
cc n1 pp-f dt n1, r-crq vvz a-acp p-acp d n1; cc-acp d n1 cst n2, vdz xx vvi fw-la fw-la, av pp-f n1:
(26) sermon (DIV1)
997
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8658
I say, it is not true, that every Sin doth arise from some precedent error, or ignorance in the Understanding, as the cause thereof: For then,
I say, it is not true, that every since does arise from Some precedent error, or ignorance in the Understanding, as the cause thereof: For then,
pns11 vvb, pn31 vbz xx j, cst d n1 vdz vvi p-acp d j n1, cc n1 p-acp dt n1, c-acp dt n1 av: c-acp av,
(26) sermon (DIV1)
997
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8659
1. Why should the Holy-Ghost make so great, and vast a difference between him that sins ignorantly,
1. Why should the Holy ghost make so great, and vast a difference between him that Sins ignorantly,
crd q-crq vmd dt n1 vvb av j, cc j dt n1 p-acp pno31 cst vvz av-j,
(26) sermon (DIV1)
998
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and him that sins presumptuously? Numb. 15. If any sinned through ignorance, there was a Sacrifice for him, ver. 27, 28. but if any man sinned presumptuously, there was no Sacrifice for him, ver. 30, 31. Now if every Sin do arise ex ignorantia, from some precedent error,
and him that Sins presumptuously? Numb. 15. If any sinned through ignorance, there was a Sacrifice for him, ver. 27, 28. but if any man sinned presumptuously, there was no Sacrifice for him, ver. 30, 31. Now if every since do arise ex ignorantia, from Some precedent error,
cc pno31 cst vvz av-j? j. crd cs d vvn p-acp n1, pc-acp vbds dt n1 p-acp pno31, fw-la. crd, crd p-acp cs d n1 vvd av-j, pc-acp vbds dx n1 p-acp pno31, fw-la. crd, crd av cs d n1 vdb vvi fw-la fw-la, p-acp d j n1,
(26) sermon (DIV1)
998
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and ignorance in the Understanding, as the cause thereof;
and ignorance in the Understanding, as the cause thereof;
cc n1 p-acp dt n1, c-acp dt n1 av;
(26) sermon (DIV1)
998
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8662
then presumptuous sins also should arise from this cause, and so there would be no such distinction between them, as the Holy Ghost makes.
then presumptuous Sins also should arise from this cause, and so there would be no such distinction between them, as the Holy Ghost makes.
av j n2 av vmd vvi p-acp d n1, cc av pc-acp vmd vbi dx d n1 p-acp pno32, c-acp dt j n1 vvz.
(26) sermon (DIV1)
998
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2. If every Sin in the Will, should arise from some error, or ignorance in the Understanding; 2. If every since in the Will, should arise from Some error, or ignorance in the Understanding;
crd cs d n1 p-acp dt n1, vmd vvi p-acp d n1, cc n1 p-acp dt n1;
(26) sermon (DIV1)
999
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then the Wil should be alwaies carried out upon Bonum Honestum, Honest Good, at least in appearance;
then the Will should be always carried out upon Bonum Honesty, Honest Good, At least in appearance;
av dt n1 vmd vbi av vvn av p-acp fw-la fw-la, j j, p-acp ds p-acp n1;
(26) sermon (DIV1)
999
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8665
but the Will is an universal Appetite, and the wils of the Devils, and damned in Hell, are not carried out upon that which is apparently honest.
but the Will is an universal Appetite, and the wills of the Devils, and damned in Hell, Are not carried out upon that which is apparently honest.
cc-acp dt n1 vbz dt j n1, cc dt n2 pp-f dt n2, cc vvn p-acp n1, vbr xx vvn av p-acp d r-crq vbz av-j j.
(26) sermon (DIV1)
999
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3. If every Sin should suppose such a precedent error, and ignorance in the Understanding,
3. If every since should suppose such a precedent error, and ignorance in the Understanding,
crd cs d n1 vmd vvi d dt j n1, cc n1 p-acp dt n1,
(26) sermon (DIV1)
1000
Image 208
8667
then the wil cannot fal off from, or resilire from the ultimate dictate of the understanding,
then the will cannot fall off from, or resilire from the ultimate dictate of the understanding,
cs dt n1 vmbx vvi a-acp p-acp, cc j p-acp dt j vvi pp-f dt n1,
(26) sermon (DIV1)
1000
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8668
but must necessarily, and continually follow the same; and so the liberty wil be formally (and not radicately) in the Understanding, and not in the Wil;
but must necessarily, and continually follow the same; and so the liberty will be formally (and not radicately) in the Understanding, and not in the Will;
cc-acp vmb av-j, cc av-j vvi dt d; cc av dt n1 vmb vbi av-j (cc xx av-j) p-acp dt n1, cc xx p-acp dt n1;
(26) sermon (DIV1)
1000
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8669
then the Wil cannot move, and apply the Understanding to consider a thing, nor be the cause of Ignorance in the Understanding;
then the Will cannot move, and apply the Understanding to Consider a thing, nor be the cause of Ignorance in the Understanding;
av dt n1 vmbx vvi, cc vvi dt n1 pc-acp vvi dt n1, ccx vbi dt n1 pp-f n1 p-acp dt n1;
(26) sermon (DIV1)
1000
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yea, then there shal be no sin in the Wil, because it follows the Understanding, as God hath set a Law upon it to do;
yea, then there shall be no since in the Will, Because it follows the Understanding, as God hath Set a Law upon it to do;
uh, av pc-acp vmb vbi dx n1 p-acp dt n1, c-acp pn31 vvz dt n1, c-acp np1 vhz vvn dt n1 p-acp pn31 pc-acp vdi;
(26) sermon (DIV1)
1000
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but where Grace is, there is Sin also. 4. If the Wil doth alwaies presuppose such an error, and ignorance in the Understanding,
but where Grace is, there is since also. 4. If the Will does always presuppose such an error, and ignorance in the Understanding,
cc-acp q-crq n1 vbz, pc-acp vbz n1 av. crd cs dt n1 vdz av vvi d dt n1, cc n1 p-acp dt n1,
(26) sermon (DIV1)
1000
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and doth necessarily follow such an act of the Understanding, presenting some Truth, or honest Good, either real,
and does necessarily follow such an act of the Understanding, presenting Some Truth, or honest Good, either real,
cc vdz av-j vvi d dt n1 pp-f dt n1, vvg d n1, cc j j, d j,
(26) sermon (DIV1)
1001
Image 208
8673
or apparent, then the created, and desiled Wil of Man, cannot tend unto any Object upon any reason, upon which the Divine Wil of God cannot tend unto its Object;
or apparent, then the created, and defiled Will of Man, cannot tend unto any Object upon any reason, upon which the Divine Will of God cannot tend unto its Object;
cc j, cs dt vvn, cc vvn vmb pp-f n1, vmbx vvi p-acp d n1 p-acp d n1, p-acp r-crq dt j-jn n1 pp-f np1 vmbx vvi p-acp po31 n1;
(26) sermon (DIV1)
1001
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8674
for the Divine Wil can tend, and be carried out upon any good, being abstracted from al deformity:
for the Divine Will can tend, and be carried out upon any good, being abstracted from all deformity:
p-acp dt j-jn n1 vmb vvi, cc vbi vvn av p-acp d j, vbg vvn p-acp d n1:
(26) sermon (DIV1)
1001
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and although the created Wil be carried out, & tend unto that which is apparently good,
and although the created Will be carried out, & tend unto that which is apparently good,
cc cs dt vvn vmb vbi vvn av, cc vvi p-acp d r-crq vbz av-j j,
(26) sermon (DIV1)
1001
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and the Divine Wil is alwaies carried out upon that which is really good, yet the reason why the created Will is carried out upon that which is apparently good, is because it appears to be real,
and the Divine Will is always carried out upon that which is really good, yet the reason why the created Will is carried out upon that which is apparently good, is Because it appears to be real,
cc dt j-jn n1 vbz av vvn av p-acp d r-crq vbz av-j j, av dt n1 c-crq dt j-vvn n1 vbz vvn av p-acp d r-crq vbz av-j j, vbz c-acp pn31 vvz pc-acp vbi j,
(26) sermon (DIV1)
1001
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and so the Divine Wil, shal be carried out upon its Object, upon no other reason than the created Wil of man,
and so the Divine Will, shall be carried out upon its Object, upon no other reason than the created Will of man,
cc av dt j-jn n1, vmb vbi vvn av p-acp po31 n1, p-acp dx j-jn n1 cs dt j-vvn n1 pp-f n1,
(26) sermon (DIV1)
1001
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8678
yea, than the wils of Devils, and the damned in Hel, which I suppose none wil affirm.
yea, than the wills of Devils, and the damned in Hell, which I suppose none will affirm.
uh, cs dt n2 pp-f n2, cc dt j-vvn p-acp n1, r-crq pns11 vvb pix vmb vvi.
(26) sermon (DIV1)
1001
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5. It is confessed by al, That there is a Sin of Malice, and a Sin of Ignorance. 5. It is confessed by all, That there is a since of Malice, and a since of Ignorance.
crd pn31 vbz vvn p-acp d, cst pc-acp vbz dt n1 pp-f n1, cc dt n1 pp-f n1.
(26) sermon (DIV1)
1002
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Now if there be a Sin of Malice (as Ocham reasons) then he that sins out of malice, hath either an universal, or particular knowledg, or both;
Now if there be a since of Malice (as Ocham Reasons) then he that Sins out of malice, hath either an universal, or particular knowledge, or both;
av cs pc-acp vbi dt n1 pp-f n1 (c-acp np1 n2) cs pns31 cst vvz av pp-f n1, vhz d dt j, cc j n1, cc d;
(26) sermon (DIV1)
1002
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if both, then as he saith, habetur propositum, viz. every Sin doth not presuppose an error, or ignorance in the Understanding.
if both, then as he Says, habetur propositum, viz. every since does not presuppose an error, or ignorance in the Understanding.
cs d, av c-acp pns31 vvz, fw-la fw-la, n1 d n1 vdz xx vvi dt n1, cc n1 p-acp dt n1.
(26) sermon (DIV1)
1002
Image 208
8682
If he that sins out of malice, hath an universal knowledg only, then he that sins ignorantly shal have equal knowledg with him that doth sin maliciously;
If he that Sins out of malice, hath an universal knowledge only, then he that Sins ignorantly shall have equal knowledge with him that does sin maliciously;
cs pns31 cst vvz av pp-f n1, vhz dt j n1 av-j, cs pns31 cst vvz av-j vmb vhi j-jn n1 p-acp pno31 cst vdz vvi av-j;
(26) sermon (DIV1)
1002
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8683
for he that sins ignorantly hath an universal knowledg, that every just thing is to be done,
for he that Sins ignorantly hath an universal knowledge, that every just thing is to be done,
c-acp pns31 cst vvz av-j vhz dt j n1, cst d j n1 vbz pc-acp vbi vdn,
(26) sermon (DIV1)
1002
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8684
and that every good thing that pleaseth God is to be done;
and that every good thing that Pleases God is to be done;
cc cst d j n1 cst vvz np1 vbz pc-acp vbi vdn;
(26) sermon (DIV1)
1002
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8685
but he that sins out of ignorance, hath not equal knowledg with him that sins out of malice;
but he that Sins out of ignorance, hath not equal knowledge with him that Sins out of malice;
cc-acp pns31 cst vvz av pp-f n1, vhz xx j-jn n1 p-acp pno31 cst vvz av pp-f n1;
(26) sermon (DIV1)
1002
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and therefore he that sins out of malice, must have both an universal, and particular knowledg;
and Therefore he that Sins out of malice, must have both an universal, and particular knowledge;
cc av pns31 cst vvz av pp-f n1, vmb vhi d dt j, cc j n1;
(26) sermon (DIV1)
1002
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and if so, then every Sin doth not presuppose an error, and ignorance in the Understanding, as the Cause thereof. But,
and if so, then every since does not presuppose an error, and ignorance in the Understanding, as the Cause thereof. But,
cc cs av, cs d n1 vdz xx vvi dt n1, cc n1 p-acp dt n1, c-acp dt n1 av. p-acp,
(26) sermon (DIV1)
1002
Image 208
8688
4. Suppose that some ignorance in the Understanding, be the remote cause of the Sin, yet malice may be the next, and chief cause. As for example:
4. Suppose that Some ignorance in the Understanding, be the remote cause of the since, yet malice may be the next, and chief cause. As for Exampl:
crd vvb cst d n1 p-acp dt n1, vbb dt j n1 pp-f dt n1, av n1 vmb vbi dt ord, cc j-jn n1. p-acp p-acp n1:
(26) sermon (DIV1)
1003
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8689
Suppose that a man hath taken up some prejudice against another, through a mistake and error;
Suppose that a man hath taken up Some prejudice against Another, through a mistake and error;
vvb cst dt n1 vhz vvn a-acp d n1 p-acp j-jn, p-acp dt n1 cc n1;
(26) sermon (DIV1)
1003
Image 208
8690
yet now he hates him, and out of hatred kils him;
yet now he hates him, and out of hatred kills him;
av av pns31 vvz pno31, cc av pp-f n1 vvz pno31;
(26) sermon (DIV1)
1003
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8691
shal not this murderer be said to kil him out of malice, because the malice was founded upon a mistake, or error? Yes surely:
shall not this murderer be said to kill him out of malice, Because the malice was founded upon a mistake, or error? Yes surely:
vmb xx d n1 vbi vvn pc-acp vvi pno31 av pp-f n1, c-acp dt n1 vbds vvn p-acp dt n1, cc n1? uh av-j:
(26) sermon (DIV1)
1003
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8692
But why is he said to kil him out of malice? Because malice was the next cause of this murder.
But why is he said to kill him out of malice? Because malice was the next cause of this murder.
cc-acp q-crq vbz pns31 vvn pc-acp vvi pno31 av pp-f n1? p-acp n1 vbds dt ord n1 pp-f d n1.
(26) sermon (DIV1)
1003
Image 208
8693
So that though ignorance be the remote cause of a Sin, yet malice may be the next cause thereof;
So that though ignorance be the remote cause of a since, yet malice may be the next cause thereof;
av cst cs n1 vbb dt j n1 pp-f dt n1, av n1 vmb vbi dt ord n1 av;
(26) sermon (DIV1)
1003
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8694
and being so, he shal be said truly to sin ex malitia, though with some precedent ignorance, as the remote cause thereof.
and being so, he shall be said truly to since ex malitia, though with Some precedent ignorance, as the remote cause thereof.
cc vbg av, pns31 vmb vbi vvn av-j p-acp n1 fw-la fw-la, c-acp p-acp d j n1, c-acp dt j n1 av.
(26) sermon (DIV1)
1003
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8695
5. Yet if you ask, how it can be, that the Wil should be alwaies carried out upon what is good,
5. Yet if you ask, how it can be, that the Will should be always carried out upon what is good,
crd av cs pn22 vvb, c-crq pn31 vmb vbi, cst dt n1 vmd vbi av vvn av p-acp r-crq vbz j,
(26) sermon (DIV1)
1004
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8696
and yet a man sin maliciously? Plainly thus:
and yet a man since maliciously? Plainly thus:
cc av dt n1 n1 av-j? av-j av:
(26) sermon (DIV1)
1004
Image 208
8697
From what hath been said, the Wil of Man is an universal Appetite, willing that which is Naturally good,
From what hath been said, the Will of Man is an universal Appetite, willing that which is Naturally good,
p-acp r-crq vhz vbn vvn, dt n1 pp-f n1 vbz dt j n1, vvg cst r-crq vbz av-j j,
(26) sermon (DIV1)
1004
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8698
as wel as ••e which is Honestly good:
as well as ••e which is Honestly good:
c-acp av c-acp vvi r-crq vbz av-j j:
(26) sermon (DIV1)
1004
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8699
If it be carried out upon that which i• naturally good, it wil hate al that spiritual g o• which is con•• to the obtainment of it,
If it be carried out upon that which i• naturally good, it will hate all that spiritual g o• which is con•• to the obtainment of it,
cs pn31 vbb vvn av p-acp d r-crq n1 av-j j, pn31 vmb vvi d cst j zz n1 r-crq vbz n1 p-acp dt n1 pp-f pn31,
(26) sermon (DIV1)
1004
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8700
and the man wil oppose, and blaspheme what the wil hates.
and the man will oppose, and Blaspheme what the will hates.
cc dt n1 vmb vvi, cc vvb r-crq dt n1 vvz.
(26) sermon (DIV1)
1004
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8701
Now because the hatred and malice of the wil, is the cause of that blasphemy and oppo•ition, the man is truly said to oppose and blaspheme out of malice,
Now Because the hatred and malice of the will, is the cause of that blasphemy and oppo•ition, the man is truly said to oppose and Blaspheme out of malice,
av c-acp dt n1 cc n1 pp-f dt n1, vbz dt n1 pp-f d n1 cc n1, dt n1 vbz av-j vvn pc-acp vvi cc vvi av pp-f n1,
(26) sermon (DIV1)
1004
Image 208
8702
though the wil be carried ou• upon that which is naturally good at the same time;
though the will be carried ou• upon that which is naturally good At the same time;
cs dt n1 vbb vvn n1 p-acp d r-crq vbz av-j j p-acp dt d n1;
(26) sermon (DIV1)
1004
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8703
which was the case of these Pharisees: For they sought their own Honor and Greatness; Christ and the Truth opposing, they did hate him, and the Truth;
which was the case of these Pharisees: For they sought their own Honour and Greatness; christ and the Truth opposing, they did hate him, and the Truth;
r-crq vbds dt n1 pp-f d np2: c-acp pns32 vvd po32 d n1 cc n1; np1 cc dt n1 vvg, pns32 vdd vvi pno31, cc dt n1;
(26) sermon (DIV1)
1004
Image 208
8704
and because they hated him, the Truth, and that Light which reproved their Sins, they did oppose and blaspheme,
and Because they hated him, the Truth, and that Light which reproved their Sins, they did oppose and Blaspheme,
cc c-acp pns32 vvd pno31, dt n1, cc d n1 r-crq vvd po32 n2, pns32 vdd vvi cc vvi,
(26) sermon (DIV1)
1004
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8705
and that out of malice, and so the Sin against the Holy Ghost, is a malicious Sin,
and that out of malice, and so the since against the Holy Ghost, is a malicious since,
cc cst av pp-f n1, cc av dt n1 p-acp dt j n1, vbz dt j n1,
(26) sermon (DIV1)
1004
Image 208
8706
or that Sin whereby a man doth oppose and blaspheme the proper and peculiar Work of the Spirit out of malice. Yet this is not all. But,
or that since whereby a man does oppose and Blaspheme the proper and peculiar Work of the Spirit out of malice. Yet this is not all. But,
cc d n1 c-crq dt n1 vdz vvi cc vvi dt j cc j n1 pp-f dt n1 av pp-f n1. av d vbz xx d. p-acp,
(26) sermon (DIV1)
1004
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8707
6. It is that Sin against God, whereby a man doth maliciously oppose and blaspheme the peculiar Work of the Holy Ghost,
6. It is that since against God, whereby a man does maliciously oppose and Blaspheme the peculiar Work of the Holy Ghost,
crd pn31 vbz cst n1 p-acp np1, c-crq dt n1 vdz av-j vvi cc vvi dt j n1 pp-f dt j n1,
(26) sermon (DIV1)
1005
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8708
after he hath been convinced thereof by the Holy Ghost;
After he hath been convinced thereof by the Holy Ghost;
c-acp pns31 vhz vbn vvn av p-acp dt j n1;
(26) sermon (DIV1)
1005
Image 208
8709
for possibly a man may oppose and blaspheme, even maliciously, the Work of the Holy Ghost,
for possibly a man may oppose and Blaspheme, even maliciously, the Work of the Holy Ghost,
c-acp av-j dt n1 vmb vvi cc vvi, av av-j, dt n1 pp-f dt j n1,
(26) sermon (DIV1)
1005
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8710
and yet not be convinced of it by the Holy Ghost, but otherwise;
and yet not be convinced of it by the Holy Ghost, but otherwise;
cc av xx vbi vvn pp-f pn31 p-acp dt j n1, p-acp av;
(26) sermon (DIV1)
1005
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8711
but those that sin this Sin, are such as are enlightened, and made partakers of the Holy Ghost in the Gifts and common Graces of it, Heb. 6. And so these Pharisees were convinced, by the Spirit which did work that great Work before them;
but those that sin this since, Are such as Are enlightened, and made partakers of the Holy Ghost in the Gifts and Common Graces of it, Hebrew 6. And so these Pharisees were convinced, by the Spirit which did work that great Work before them;
cc-acp d cst vvb d n1, vbr d c-acp vbr vvn, cc vvd n2 pp-f dt j n1 p-acp dt n2 cc j n2 pp-f pn31, np1 crd cc av d np1 vbdr vvn, p-acp dt n1 r-crq vdd vvi d j n1 p-acp pno32;
(26) sermon (DIV1)
1005
Image 208
8712
and yet after such a convincement wrought by the Spirit, they did maliciously oppose and blaspheme this Work of the Spirit.
and yet After such a convincement wrought by the Spirit, they did maliciously oppose and Blaspheme this Work of the Spirit.
cc av p-acp d dt n1 vvn p-acp dt n1, pns32 vdd av-j vvi cc vvi d n1 pp-f dt n1.
(26) sermon (DIV1)
1005
Image 208
8713
So that I say, the Sin against the Holy Ghost, is that wilful sinning against God, whereby a man doth maliciously oppose and blaspheme the proper and peculiar Work of the Holy Ghost,
So that I say, the since against the Holy Ghost, is that wilful sinning against God, whereby a man does maliciously oppose and Blaspheme the proper and peculiar Work of the Holy Ghost,
av cst pns11 vvb, dt n1 p-acp dt j n1, vbz d j vvg p-acp np1, c-crq dt n1 vdz av-j vvi cc vvi dt j cc j n1 pp-f dt j n1,
(26) sermon (DIV1)
1005
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8715
It is that deliberate sinning against God, whereby men do oppose the Work of God, which their own Conscience and Conviction tels them, is wrought by the Spirit and Finger of God, in order to mans Salvation,
It is that deliberate sinning against God, whereby men do oppose the Work of God, which their own Conscience and Conviction tells them, is wrought by the Spirit and Finger of God, in order to men Salvation,
pn31 vbz cst j vvg p-acp np1, c-crq n2 vdb vvi dt n1 pp-f np1, r-crq po32 d n1 cc n1 vvz pno32, vbz vvn p-acp dt n1 cc n1 pp-f np1, p-acp n1 p-acp ng1 n1,
(26) sermon (DIV1)
1005
Image 208
8716
yet out of malice do blaspheme the same. But why is this Sin, above all other Sins, Unpardonable?
yet out of malice do Blaspheme the same. But why is this since, above all other Sins, Unpardonable?
av av pp-f n1 vdb vvi dt d. p-acp q-crq vbz d n1, p-acp d j-jn n2, j?
(26) sermon (DIV1)
1005
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8717
Not in regard of Difficulty only, or because it is hardly pardoned, as some would;
Not in regard of Difficulty only, or Because it is hardly pardoned, as Some would;
xx p-acp n1 pp-f n1 av-j, cc c-acp pn31 vbz av vvn, c-acp d vmd;
(26) sermon (DIV1)
1006
Image 208
8718
for many Sins are hardly pardoned, and yet are not the Sins against the Holy Ghost;
for many Sins Are hardly pardoned, and yet Are not the Sins against the Holy Ghost;
p-acp d n2 vbr av vvn, cc av vbr xx dt n2 p-acp dt j n1;
(26) sermon (DIV1)
1006
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for ( Zanchy doth wel observe) if this Sin were only impardon, because it is hardly pardoned, for (Zanchy does well observe) if this since were only impardon, Because it is hardly pardoned,
p-acp (j vdz av vvi) cs d n1 vbdr j n1, c-acp pn31 vbz av vvn,
(26) sermon (DIV1)
1006
Image 208
8720
then a m•n might pray for tho•• •at in this Sin:
then a m•n might pray for tho•• •at in this since:
cs dt n1 vmd vvi p-acp n1 j p-acp d n1:
(26) sermon (DIV1)
1006
Image 208
8721
but the Apostle saith, There is a Sin unto 〈 ◊ 〉, I do not say that ye shall pray for it, 1 John, 5.16. The••ore the impardonableness of it, doth not lie here.
but the Apostle Says, There is a since unto 〈 ◊ 〉, I do not say that you shall pray for it, 1 John, 5.16. The••ore the impardonableness of it, does not lie Here.
cc-acp dt n1 vvz, a-acp vbz dt n1 p-acp 〈 sy 〉, pns11 vdb xx vvi cst pn22 vmb vvi p-acp pn31, vvn np1, crd. np1 dt n1 pp-f pn31, vdz xx vvi av.
(26) sermon (DIV1)
1006
Image 208
8722
2. Neither is it impardonable only in regard of event, Because in event it shal never be pardoned;
2. Neither is it impardonable only in regard of event, Because in event it shall never be pardoned;
crd av-d vbz pn31 j av-j p-acp n1 pp-f n1, c-acp p-acp n1 pn31 vmb av-x vbi vvn;
(26) sermon (DIV1)
1007
Image 208
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for th•re are many Sins which in event shal never be pardoned, which yet are not the Sins against the Holy Ghost.
for th•re Are many Sins which in event shall never be pardoned, which yet Are not the Sins against the Holy Ghost.
c-acp av vbr d n2 r-crq p-acp n1 vmb av-x vbi vvn, r-crq av vbr xx dt n2 p-acp dt j n1.
(26) sermon (DIV1)
1007
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There is many a wicked man that goes to Hel, whose Sins in event are not pardoned,
There is many a wicked man that Goes to Hell, whose Sins in event Are not pardoned,
pc-acp vbz d dt j n1 cst vvz p-acp n1, rg-crq n2 p-acp n1 vbr xx vvn,
(26) sermon (DIV1)
1007
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and yet he did never sin against the Holy Ghost: So that this Sin is not impardonable only in regard of event.
and yet he did never sin against the Holy Ghost: So that this since is not impardonable only in regard of event.
cc av pns31 vdd av-x vvi p-acp dt j n1: av cst d n1 vbz xx j av-j p-acp n1 pp-f n1.
(26) sermon (DIV1)
1007
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3. Neither is it impardonable, because it is so great as doth exceed the Power and Mercy of God;
3. Neither is it impardonable, Because it is so great as does exceed the Power and Mercy of God;
crd av-d vbz pn31 j, c-acp pn31 vbz av j c-acp vdz vvi dt n1 cc n1 pp-f np1;
(26) sermon (DIV1)
1008
Image 208
8727
for Gods Mercy and Power, in forgiving sins, is like himself, Infinite.
for God's Mercy and Power, in forgiving Sins, is like himself, Infinite.
c-acp ng1 n1 cc n1, p-acp j-vvg n2, vbz av-j px31, j.
(26) sermon (DIV1)
1008
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8728
If that be a good Argument that David useth, Forgive my sin, for it is wondrous great;
If that be a good Argument that David uses, Forgive my since, for it is wondrous great;
cs d vbb dt j n1 cst np1 vvz, vvb po11 n1, c-acp pn31 vbz j j;
(26) sermon (DIV1)
1008
Image 208
8729
then the greatness of the Sin, cannot be the only reason of the impardonableness of it:
then the greatness of the since, cannot be the only reason of the impardonableness of it:
av dt n1 pp-f dt n1, vmbx vbi dt j n1 pp-f dt n1 pp-f pn31:
(26) sermon (DIV1)
1008
Image 208
8730
There is nothing greater than that which is infinite, but Gods Mercy is Infinite. 4. Neither is it impardonable, because it is against the means of Pardon;
There is nothing greater than that which is infinite, but God's Mercy is Infinite. 4. Neither is it impardonable, Because it is against the means of Pardon;
pc-acp vbz pix jc cs d r-crq vbz j, p-acp npg1 n1 vbz j. crd av-d vbz pn31 j, c-acp pn31 vbz p-acp dt n2 pp-f n1;
(26) sermon (DIV1)
1008
Image 208
8731
for then the Sin against the free Love of the Father, and the Sin against the Son, should be impardonable.
for then the since against the free Love of the Father, and the since against the Son, should be impardonable.
c-acp cs dt n1 p-acp dt j n1 pp-f dt n1, cc dt n1 p-acp dt n1, vmd vbi j.
(26) sermon (DIV1)
1009
Image 208
8732
5. Neither is it impardonable, because a man doth not repent thereof; for then al Sins unrepented of, should be Sins against the Holy Ghost:
5. Neither is it impardonable, Because a man does not Repent thereof; for then all Sins unrepented of, should be Sins against the Holy Ghost:
crd av-d vbz pn31 j, c-acp dt n1 vdz xx vvi av; c-acp av d n2 n1 pp-f, vmd vbi n2 p-acp dt j n1:
(26) sermon (DIV1)
1010
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It is true, That those who commit this Sin, cannot repent, as the Apostle speaks, It is impossible that they should be renewed to repentance, Heb. 6. because God doth give them up to impenitency:
It is true, That those who commit this since, cannot Repent, as the Apostle speaks, It is impossible that they should be renewed to Repentance, Hebrew 6. Because God does give them up to impenitency:
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(26) sermon (DIV1)
1010
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therefore I fear I have sinned this great Sin, that shall never be pardoned. This is ill too:Therefore I Fear I have sinned this great since, that shall never be pardoned. This is ill too:
av pns11 vvb pns11 vhb vvn d j n1, cst vmb av-x vbi vvn. d vbz j-jn av:
(26) sermon (DIV1)
1023
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but we do not find in Scripture, that their not repenting is made the reason of the impardonableness of this Sin.
but we do not find in Scripture, that their not repenting is made the reason of the impardonableness of this Sin.
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(26) sermon (DIV1)
1010
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8735
But the Sin is impardonable, because there is no Sacrifice laid out by Gods Appointment for it;
But the since is impardonable, Because there is no Sacrifice laid out by God's Appointment for it;
p-acp dt n1 vbz j, c-acp pc-acp vbz dx n1 vvd av p-acp ng1 n1 p-acp pn31;
(26) sermon (DIV1)
1011
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If any man sin wilfully, there remaineth no more Sacrifice, Heb. 10. and without blood and Sacrifice, there is no remission:If any man since wilfully, there remains no more Sacrifice, Hebrew 10. and without blood and Sacrifice, there is no remission:
cs d n1 n1 av-j, a-acp vvz av-dx dc n1, np1 crd cc p-acp n1 cc n1, pc-acp vbz dx n1:
(26) sermon (DIV1)
1011
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He that sinned ignorantly, Numb. 15. was pardoned; Why? Because there was a Sacrifice laid out for him;
He that sinned ignorantly, Numb. 15. was pardoned; Why? Because there was a Sacrifice laid out for him;
pns31 cst vvd av-j, j. crd vbds vvn; q-crq? p-acp a-acp vbds dt n1 vvd av p-acp pno31;
(26) sermon (DIV1)
1011
Image 208
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but if any man sinned NONLATINALPHABET with an high hand, he was to bear his own sin;
but if any man sinned with an high hand, he was to bear his own since;
cc-acp cs d n1 vvd p-acp dt j n1, pns31 vbds pc-acp vvi po31 d n1;
(26) sermon (DIV1)
1011
Image 208
8739
Why? Because there was no Sacrifice laid out for him:
Why? Because there was no Sacrifice laid out for him:
q-crq? p-acp a-acp vbds dx n1 vvd av p-acp pno31:
(26) sermon (DIV1)
1011
Image 208
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But why was there no Sacrifice for that Sin? Not because the man did not repent after it;
But why was there no Sacrifice for that since? Not Because the man did not Repent After it;
cc-acp q-crq vbds a-acp dx n1 p-acp d n1? xx c-acp dt n1 vdd xx vvi p-acp pn31;
(26) sermon (DIV1)
1011
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but because that in the committing of that Sin, he did despise the Commandement of God.
but Because that in the committing of that since, he did despise the Commandment of God.
cc-acp c-acp cst p-acp dt vvg pp-f d n1, pns31 vdd vvi dt n1 pp-f np1.
(26) sermon (DIV1)
1011
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So now, God hath declared, That every Sin, and Blasphemy against the Father and Son, may be forgiven;
So now, God hath declared, That every since, and Blasphemy against the Father and Son, may be forgiven;
av av, np1 vhz vvn, cst d n1, cc n1 p-acp dt n1 cc n1, vmb vbi vvn;
(26) sermon (DIV1)
1011
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but if men come to that height of Sin, as maliciously to oppose, and blaspheme that very way and work of Gods Spirit, which they have been convinced of by the Spirit,
but if men come to that height of since, as maliciously to oppose, and Blaspheme that very Way and work of God's Spirit, which they have been convinced of by the Spirit,
cc-acp cs n2 vvb p-acp d n1 pp-f n1, c-acp av-j pc-acp vvi, cc vvi d j n1 cc n1 pp-f npg1 n1, r-crq pns32 vhb vbn vvn a-acp p-acp dt n1,
(26) sermon (DIV1)
1011
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then there shal be no Sacrifice for that, and so no remission, and pardon. And thus now ye have seen, what the Sin against the Holy Ghost is;
then there shall be no Sacrifice for that, and so no remission, and pardon. And thus now you have seen, what the since against the Holy Ghost is;
cs pc-acp vmb vbi dx n1 p-acp d, cc av dx n1, cc n1. cc av av pn22 vhb vvn, r-crq dt n1 p-acp dt j n1 vbz;
(26) sermon (DIV1)
1011
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in what respects it is not, and in what respects it is unpardonable;
in what respects it is not, and in what respects it is unpardonable;
p-acp r-crq vvz pn31 vbz xx, cc p-acp r-crq vvz pn31 vbz j;
(26) sermon (DIV1)
1012
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and so the Doctrine cleered and proved, That the Sin against the Holy Ghost, is the impardonable Sin, which shal never be forgiven,
and so the Doctrine cleared and proved, That the since against the Holy Ghost, is the impardonable since, which shall never be forgiven,
cc av dt n1 vvn cc vvn, cst dt n1 p-acp dt j n1, vbz dt j n1, r-crq vmb av-x vbi vvn,
(26) sermon (DIV1)
1012
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neither in this world, nor in the world to come. The Application follows:
neither in this world, nor in the world to come. The Application follows:
av-dx p-acp d n1, ccx p-acp dt n1 pc-acp vvi. dt n1 vvz:
(26) sermon (DIV1)
1012
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If the Sin against the Holy Ghost, be the Impardonable Sin, Then surely the Holy Ghost is God, very God, true God, as the Father is:
If the since against the Holy Ghost, be the Impardonable since, Then surely the Holy Ghost is God, very God, true God, as the Father is:
cs dt n1 p-acp dt j n1, vbb dt j n1, av av-j dt j n1 vbz np1, j np1, j np1, c-acp dt n1 vbz:
(26) sermon (DIV1)
1014
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For can it be a greater evil, or more dangerous, to sin against a Creature,
For can it be a greater evil, or more dangerous, to sin against a Creature,
c-acp vmb pn31 vbi dt jc n-jn, cc av-dc j, pc-acp vvi p-acp dt n1,
(26) sermon (DIV1)
1014
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than against God the Father? It is God that is sin'd against, now the Holy Ghost is sin'd against;
than against God the Father? It is God that is sinned against, now the Holy Ghost is sinned against;
cs p-acp np1 dt n1? pn31 vbz np1 cst vbz vvn p-acp, av dt j n1 vbz vvn p-acp;
(26) sermon (DIV1)
1014
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yea, the Impardonable Sin is against the Holy Ghost.
yea, the Impardonable since is against the Holy Ghost.
uh, dt j n1 vbz p-acp dt j n1.
(26) sermon (DIV1)
1014
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The Socianians say, That if he be a Person, he must needs be God, true God:
The Socianians say, That if he be a Person, he must needs be God, true God:
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but ye see by this Scripture, that he is joyned with the other Person, of the Son;
but you see by this Scripture, that he is joined with the other Person, of the Son;
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so also he is joyned with the Father, and the Son; in Matth. 28. In whose Name we are to baptize;
so also he is joined with the Father, and the Son; in Matthew 28. In whose Name we Are to baptise;
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he who hath a Name, and in whose Name, somthing is to be done, must needs be a Person:
he who hath a Name, and in whose Name, something is to be done, must needs be a Person:
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And I pray you, what is proper and peculiar to a Person? is not Understanding, Willing,
And I pray you, what is proper and peculiar to a Person? is not Understanding, Willing,
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and Speaking? these are al given to the Spirit, 1 Cor. 2.11. 1 Cor. 12.11. and Rom. 8.26.27. Acts, 13.2. Acts, 20.23.
and Speaking? these Are all given to the Spirit, 1 Cor. 2.11. 1 Cor. 12.11. and Rom. 8.26.27. Acts, 13.2. Acts, 20.23.
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But I need go no further than this Text:
But I need go no further than this Text:
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here the Spirit is joyned with the Son, and the Sin against the Holy Spirit, is made the impardonable Sin:
Here the Spirit is joined with the Son, and the since against the Holy Spirit, is made the impardonable since:
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surely therefore he is verily and truly God, as the Father is.
surely Therefore he is verily and truly God, as the Father is.
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If this Doctrine be true, then what a necessity is there upon us al to know,
If this Doctrine be true, then what a necessity is there upon us all to know,
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and understand, what this Sin against the Holy Ghost is;
and understand, what this since against the Holy Ghost is;
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for if a man have sinned this Sin, we are to forbear praying for him, 1 John, 5.16, therefore we may know what this Sin is, and we, may know that another hath committed the same;
for if a man have sinned this since, we Are to forbear praying for him, 1 John, 5.16, Therefore we may know what this since is, and we, may know that Another hath committed the same;
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for how can we forbear prayer for him, if we do not know and understand what this Sin is;
for how can we forbear prayer for him, if we do not know and understand what this since is;
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the not knowing what this Sin is, makes many men fal into it, before they are aware.
the not knowing what this since is, makes many men fall into it, before they Are aware.
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When the Laws of a Nation are written in an unknown Tongue, the People break them before they are aware,
When the Laws of a nation Are written in an unknown Tongue, the People break them before they Are aware,
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because they do not know them.
Because they do not know them.
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So the not knowing what this Sin is, makes many a poor soul to fal into it;
So the not knowing what this since is, makes many a poor soul to fall into it;
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yea, the not knowing what this Sin is, breeds many scruples, doubts, and fears, in new Converts;
yea, the not knowing what this since is, breeds many scruples, doubts, and fears, in new Converts;
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O! saith one, I have sinned that great Sin against the Holy Ghost; and I, saith another, have sinned the impardonable Sin;
OH! Says one, I have sinned that great since against the Holy Ghost; and I, Says Another, have sinned the impardonable since;
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and why, but because the man doth not know what this Sin is? O! what a necessity therefore is thereupon us al, to know,
and why, but Because the man does not know what this since is? OH! what a necessity Therefore is thereupon us all, to know,
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and understand what this Sin is, and wherein it doth consist.
and understand what this since is, and wherein it does consist.
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If the Sin against the Holy Ghost, be the unpardonable Sin, what Mercy, and what Grace is it, that the Lord hath kept us from this great Sin? that though ye have fallen into great and hainous sins,
If the since against the Holy Ghost, be the unpardonable since, what Mercy, and what Grace is it, that the Lord hath kept us from this great since? that though you have fallen into great and heinous Sins,
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and the Lord hath suffered you to fall into such sins that you may be humbled;
and the Lord hath suffered you to fallen into such Sins that you may be humbled;
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yet that the Lord should keep you from this Sin, this unpardonable Sin, for which there is no Sacrifice,
yet that the Lord should keep you from this since, this unpardonable since, for which there is no Sacrifice,
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nor no remission, O! what Mercy, and what Grace is this!
nor no remission, OH! what Mercy, and what Grace is this!
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But I am afraid I have sinned this Sin, and the truth is, I have often feared it; But I am afraid I have sinned this since, and the truth is, I have often feared it;
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and my reason was, and is, Because my sins are so great, so exceeding great. Great, say ye;and my reason was, and is, Because my Sins Are so great, so exceeding great. Great, say you;
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How great, man? I have sinned against my Light, I have sinned against my Knowledg, I have sinned against my Conviction;
How great, man? I have sinned against my Light, I have sinned against my Knowledge, I have sinned against my Conviction;
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and that out of malice? No:
and that out of malice? No:
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and therefore I fear I have sinned the unpardonable Sin. But I pray (for Answer) did not Adam sin against Light,
and Therefore I Fear I have sinned the unpardonable Sin. But I pray (for Answer) did not Adam since against Light,
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when he eat the forbidden Fruit? Did he not sin against his Knowledg, & against Conscience;
when he eat the forbidden Fruit? Did he not sin against his Knowledge, & against Conscience;
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yet he sin'd not against the Holy Ghost (though he brought al the World under Condemnation by his Sin) for the Lord himself came and preached mercy to him, The Seed of the Woman shall break the Serpents head.
yet he sinned not against the Holy Ghost (though he brought all the World under Condemnation by his since) for the Lord himself Come and preached mercy to him, The Seed of the Woman shall break the Serpents head.
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And I pray did not Jonah (when he run away from God) sin against his Light? and did he not sin against his Conviction? and against his Knowledg? yet he did not sin against the Holy Ghost:
And I pray did not Jonah (when he run away from God) sin against his Light? and did he not sin against his Conviction? and against his Knowledge? yet he did not sin against the Holy Ghost:
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for the Lord pardoned him, and wonderfully delivered him. Possibly this therefore may be, and yet not a Sin against the Holy Ghost.
for the Lord pardoned him, and wonderfully Delivered him. Possibly this Therefore may be, and yet not a since against the Holy Ghost.
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It is true indeed, that those who sin against the Holy Ghost, do sin against their Light, Knowledg, and Conscience;
It is true indeed, that those who since against the Holy Ghost, do sin against their Light, Knowledge, and Conscience;
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but whoever sins against Light and Knowledg (though he sins greatly) doth not sin against the Holy Ghost.
but whoever Sins against Light and Knowledge (though he Sins greatly) does not sin against the Holy Ghost.
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O! But I fear that I have sinned this Sin, for I have fallen foully into gross sins. That is ill.
OH! But I Fear that I have sinned this since, for I have fallen foully into gross Sins. That is ill.
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But I pray did not David sin so? were they not great, & gross,
But I pray did not David since so? were they not great, & gross,
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and foul sins that David fel into, such as one of your civil, moral men would abhor? yet he did not sin against the Holy Ghost;
and foul Sins that David fell into, such as one of your civil, moral men would abhor? yet he did not sin against the Holy Ghost;
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for the Lord pardoned him, and Nathan said from the Lord, The Lord hath forgiven thee.
for the Lord pardoned him, and Nathan said from the Lord, The Lord hath forgiven thee.
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O! But yet I fear that I have sinned this great Sin; for I am much declined, I have lost my former acquaintance, and communion with God; OH! But yet I Fear that I have sinned this great since; for I am much declined, I have lost my former acquaintance, and communion with God;
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I have lost my former heat and affections to good, and in Duty; and I fear upon this account that I have sinned this great Sin. Be it so:I have lost my former heat and affections to good, and in Duty; and I Fear upon this account that I have sinned this great Sin. Be it so:
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yet did not the Church of Ephesus lose her first Love? yet this Church of Ephesus, did not sin the Sin against the Holy Ghost;
yet did not the Church of Ephesus loose her First Love? yet this Church of Ephesus, did not sin the since against the Holy Ghost;
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Why? For the Lord saith unto her, Repent, and do thy first Works: she could not have repented thus, if she had sinned this Sin.
Why? For the Lord Says unto her, repent, and do thy First Works: she could not have repented thus, if she had sinned this Sin.
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O! but yet I fear that I have sinned this great Sin, because that I have sinned directly against the Spirit; OH! but yet I Fear that I have sinned this great since, Because that I have sinned directly against the Spirit;
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I have quenched, I have grieved, I have resisted the Spirit;
I have quenched, I have grieved, I have resisted the Spirit;
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the Spirit of the Lord hath come and fallen upon my heart in preaching, and I resisted, and grieved it;
the Spirit of the Lord hath come and fallen upon my heart in preaching, and I resisted, and grieved it;
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the Spirit of the Lord hath fallen upon my heart in Prayer, and I have grieved that;
the Spirit of the Lord hath fallen upon my heart in Prayer, and I have grieved that;
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But those that you read of in Acts, 7. resisted the Holy Ghost; yet they did not sin the Sin against the Holy Ghost;
But those that you read of in Acts, 7. resisted the Holy Ghost; yet they did not sin the since against the Holy Ghost;
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for then Stephen would not have prayed for them.
for then Stephen would not have prayed for them.
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And indeed Beloved, if every resisting of the breathings of the Spirit, and grieving of the Holy Ghost, were the unpardonable Sin, what godly man would be free? A godly man is more properly said to grieve the Spirit, than a wicked man.
And indeed beloved, if every resisting of the breathings of the Spirit, and grieving of the Holy Ghost, were the unpardonable since, what godly man would be free? A godly man is more properly said to grieve the Spirit, than a wicked man.
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If an Enemy strike you, you are angry; if your Friend strike you, ye are grieved:
If an Enemy strike you, you Are angry; if your Friend strike you, you Are grieved:
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If a wicked man strike at God, he is angry with him; if a godly man strike at God, God is angry, and his Spirit is grieved, because he is a Friend.
If a wicked man strike At God, he is angry with him; if a godly man strike At God, God is angry, and his Spirit is grieved, Because he is a Friend.
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Grieve not the Spirit of God, whereby ye are sealed unto the day of Redemption: Grieve not the Spirit of God, whereby you Are sealed unto the day of Redemption:
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So that thus far, possibly a man may go, and yet not sin this Unpardonable Sin.
So that thus Far, possibly a man may go, and yet not sin this Unpardonable Sin.
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But I am afraid that I have sinned this great Sin, the Sin against the Holy Ghost, But I am afraid that I have sinned this great since, the since against the Holy Ghost,
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because I have not owned, but denied the Truth:
Because I have not owned, but denied the Truth:
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the Work of the Spirit, is to enlighten, and to lead into Truth, and I have not owned, but denied the Truth rather;
the Work of the Spirit, is to enlighten, and to led into Truth, and I have not owned, but denied the Truth rather;
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therfore I fear that I have sinned this great Sin against the Holy Ghost. This is evil, very evil.Therefore I Fear that I have sinned this great since against the Holy Ghost. This is evil, very evil.
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I remember a Speech of Godteschalchus, worthy to be written in Letters of Gold:
I Remember a Speech of Godteschalchus, worthy to be written in Letters of Gold:
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I am afraid (said he) to deny the Truth, lest I should be for ever denied by the Truth, that is Christ. I am afraid (said he) to deny the Truth, lest I should be for ever denied by the Truth, that is christ.
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But I pray, did not Peter deny the Truth when he denied Christ? and did he not do it again,
But I pray, did not Peter deny the Truth when he denied christ? and did he not do it again,
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and again? and did he not do it openly with Scandal? and did he not do it after Admonition? and did he not do it with Cursing,
and again? and did he not do it openly with Scandal? and did he not do it After Admonition? and did he not do it with Cursing,
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and Swearing? and yet he did not sin against the Holy Ghost;
and Swearing? and yet he did not sin against the Holy Ghost;
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for the Lord pardoned, and took him into his bosom, and made him a blessed Instrument in the Church.
for the Lord pardoned, and took him into his bosom, and made him a blessed Instrument in the Church.
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Thus far yet a man may go possibly, and yet not sin this Sin. O! But I am afraid yet, that I have sinned it;
Thus Far yet a man may go possibly, and yet not sin this Sin. OH! But I am afraid yet, that I have sinned it;
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8818
for I have been an Opposer of Goodness, I have been an Opposer of the People of God,
for I have been an Opposer of goodness, I have been an Opposer of the People of God,
c-acp pns11 vhb vbn dt n1 pp-f n1, pns11 vhb vbn dt n1 pp-f dt n1 pp-f np1,
(26) sermon (DIV1)
1027
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8819
and I have been a blasphemer; therefore I fear I have sinned this Sin. This is ill indeed: But I pray tel me.and I have been a blasphemer; Therefore I Fear I have sinned this Sin. This is ill indeed: But I pray tell me.
cc pns11 vhb vbn dt n1; av pns11 vvb pns11 vhb vvn d np1 d vbz j-jn av: cc-acp pns11 vvb vvb pno11.
(26) sermon (DIV1)
1027
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8820
Was not Paul an Opposer, and Blasphemer of the Saints, and Waies of God? and yet he did not sin against the Holy Ghost;
Was not Paul an Opposer, and Blasphemer of the Saints, and Ways of God? and yet he did not sin against the Holy Ghost;
vbds xx np1 dt n1, cc n1 pp-f dt n2, cc n2 pp-f np1? cc av pns31 vdd xx vvi p-acp dt j n1;
(26) sermon (DIV1)
1028
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8864
I confess I have opposed them, but the Lord knows I did it ignorantly, it was not out of malice;
I confess I have opposed them, but the Lord knows I did it ignorantly, it was not out of malice;
pns11 vvb pns11 vhb vvn pno32, cc-acp dt n1 vvz pns11 vdd pn31 av-j, pn31 vbds xx av pp-f n1;
(26) sermon (DIV1)
1036
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8821
for I did it ignorantly, saith he; I was a Blasphemer, and a Persecutor; but I obtained mercy, for I did it ignorantly.
for I did it ignorantly, Says he; I was a Blasphemer, and a Persecutor; but I obtained mercy, for I did it ignorantly.
c-acp pns11 vdd pn31 av-j, vvz pns31; pns11 vbds dt n1, cc dt n1; cc-acp pns11 vvd n1, c-acp pns11 vdd pn31 av-j.
(26) sermon (DIV1)
1028
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8822
O! But I have sinned, and I have done it maliciously; and therefore I fear I have sinned this same dreadful Sin. This is yet worser:OH! But I have sinned, and I have done it maliciously; and Therefore I Fear I have sinned this same dreadful Sin. This is yet Worse:
uh p-acp pns11 vhb vvn, cc pns11 vhb vdn pn31 av-j; cc av pns11 vvb pns11 vhb vvn d d j np1 d vbz av jc:
(26) sermon (DIV1)
1029
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8823
But what mean you by that word, Maliciously? A man may be said to sin ex malitia, or maliciously, three waies, saith Aureolus: Either because he sins from some evil habit,
But what mean you by that word, Maliciously? A man may be said to since ex malitia, or maliciously, three ways, Says Aureolus: Either Because he Sins from Some evil habit,
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(26) sermon (DIV1)
1030
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8824
and so al wicked men sin; yet they do not al sin against the Holy Ghost:
and so all wicked men sin; yet they do not all since against the Holy Ghost:
cc av d j n2 vvb; av pns32 vdb xx d n1 p-acp dt j n1:
(26) sermon (DIV1)
1030
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8825
Or, because a man sins out of anger, passion, or evil wil against another;
Or, Because a man Sins out of anger, passion, or evil will against Another;
cc, c-acp dt n1 n2 av pp-f n1, n1, cc j-jn vmb p-acp n-jn;
(26) sermon (DIV1)
1030
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8826
so Paul sin'd when he persecuted the Church of God, he was carried out with a malicious spirit against the Saints and People of God;
so Paul sinned when he persecuted the Church of God, he was carried out with a malicious Spirit against the Saints and People of God;
av np1 vvn c-crq pns31 vvn dt n1 pp-f np1, pns31 vbds vvn av p-acp dt j n1 p-acp dt n2 cc n1 pp-f np1;
(26) sermon (DIV1)
1030
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8827
yet he did not sin against the Holy Ghost.
yet he did not sin against the Holy Ghost.
av pns31 vdd xx vvi p-acp dt j n1.
(26) sermon (DIV1)
1030
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8828
Or else because a man is moved to sin, not out of any evil habit, passion, or ignorance;
Or Else Because a man is moved to since, not out of any evil habit, passion, or ignorance;
cc av c-acp dt n1 vbz vvn p-acp n1, xx av pp-f d j-jn n1, n1, cc n1;
(26) sermon (DIV1)
1030
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8829
but meerly from the liberty of his own wil, because it pleaseth him, and because he doth hate that which his own Conviction tels him is right and good.
but merely from the liberty of his own will, Because it Pleases him, and Because he does hate that which his own Conviction tells him is right and good.
cc-acp av-j p-acp dt n1 pp-f po31 d n1, c-acp pn31 vvz pno31, cc c-acp pns31 vdz vvi d r-crq po31 d n1 vvz pn31 vbz j-jn cc j.
(26) sermon (DIV1)
1030
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8830
Now have you sin'd thus? Surely no; for then you would not be troubled about it, but be wel pleased with it.
Now have you sinned thus? Surely no; for then you would not be troubled about it, but be well pleased with it.
av vhb pn22 vvn av? av-j dx; c-acp cs pn22 vmd xx vbi vvn p-acp pn31, cc-acp vbi av vvn p-acp pn31.
(26) sermon (DIV1)
1030
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8831
Obj. 8. O! But yet I fear I have sinned this great Sin, for I have forsaken God, and God hath forsaken me;
Object 8. OH! But yet I Fear I have sinned this great since, for I have forsaken God, and God hath forsaken me;
np1 crd uh p-acp av pns11 vvb pns11 vhb vvn d j n1, c-acp pns11 vhb vvn np1, cc np1 vhz vvn pno11;
(26) sermon (DIV1)
1031
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8832
God is gone, Christ is gone, and Mercy is gone:
God is gone, christ is gone, and Mercy is gone:
np1 vbz vvn, np1 vbz vvn, cc n1 vbz vvn:
(26) sermon (DIV1)
1031
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8833
O! what freedom once I had; but now God is departed from me, God hath forsaken me;
OH! what freedom once I had; but now God is departed from me, God hath forsaken me;
uh q-crq n1 a-acp pns11 vhd; cc-acp av np1 vbz vvn p-acp pno11, np1 vhz vvn pno11;
(26) sermon (DIV1)
1031
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8834
and I fear it is upon this account, Because I have sinned this great Sin. and I Fear it is upon this account, Because I have sinned this great Sin.
cc pns11 vvb pn31 vbz p-acp d n1, c-acp pns11 vhb vvn d j np1
(26) sermon (DIV1)
1031
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8835
Ans. But doth not David say, How long, O Lord, wilt thou forget me, forsake me? And our Savior himself saith, My God, my God, Ans. But does not David say, How long, Oh Lord, wilt thou forget me, forsake me? And our Saviour himself Says, My God, my God,
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(26) sermon (DIV1)
1032
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8836
why hast thou forsaken me? There is a gradual forsaking, and there is a total.why hast thou forsaken me? There is a gradual forsaking, and there is a total.
q-crq vh2 pns21 vvn pno11? pc-acp vbz dt j-jn vvg, cc pc-acp vbz dt j.
(26) sermon (DIV1)
1032
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8837
As with a man that goes from his house;
As with a man that Goes from his house;
p-acp p-acp dt n1 cst vvz p-acp po31 n1;
(26) sermon (DIV1)
1032
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8838
possibly he go•s a Voyage, or is from home a quarter, half a yeer, or a yeer;
possibly he go•s a Voyage, or is from home a quarter, half a year, or a year;
av-j pns31 vbz dt n1, cc vbz p-acp av-an dt n1, j-jn dt n1, cc dt n1;
(26) sermon (DIV1)
1032
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8839
but he doth not leave his House, for his Wi•e, his Children, and Goods are there stil:
but he does not leave his House, for his Wi•e, his Children, and Goods Are there still:
cc-acp pns31 vdz xx vvi po31 n1, p-acp po31 n1, po31 n2, cc n2-j vbr a-acp av:
(26) sermon (DIV1)
1032
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8840
But another man goes aw•y from his House, the House is let, and he carries away al his Goods:
But Another man Goes aw•y from his House, the House is let, and he carries away all his Goods:
cc-acp j-jn n1 vvz av-j p-acp po31 n1, dt n1 vbz vvn, cc pns31 vvz av d po31 n2-j:
(26) sermon (DIV1)
1032
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8841
this is a total departure, the other gradual. So now it is with the Lord; he doth somtimes forsake his own Childr•n for a time;
this is a total departure, the other gradual. So now it is with the Lord; he does sometimes forsake his own Childr•n for a time;
d vbz dt j n1, dt j-jn j-jn. av av pn31 vbz p-acp dt n1; pns31 vdz av vvi po31 d n1 p-acp dt n1;
(26) sermon (DIV1)
1032
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8842
but he doth not pul down his Hangings, or carry away his Goods; he doth not go away, but returns again; this is gradual.
but he does not pull down his Hangings, or carry away his Goods; he does not go away, but returns again; this is gradual.
cc-acp pns31 vdz xx vvi a-acp po31 n2-vvg, cc vvi av po31 n2-j; pns31 vdz xx vvi av, cc-acp vvz av; d vbz j-jn.
(26) sermon (DIV1)
1032
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8843
But there is a total forsaking of a man, and then he giv•s him up to his Sin. Now this is not the burden that you lie under;
But there is a total forsaking of a man, and then he giv•s him up to his Sin. Now this is not the burden that you lie under;
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(26) sermon (DIV1)
1032
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8844
for if God had thus forsaken you, you would be given up to your Sins, and you would give up your selves unto •l Uncleanness.
for if God had thus forsaken you, you would be given up to your Sins, and you would give up your selves unto •l Uncleanness.
c-acp cs np1 vhd av vvn pn22, pn22 vmd vbi vvn a-acp p-acp po22 n2, cc pn22 vmd vvi a-acp po22 n2 p-acp j n1.
(26) sermon (DIV1)
1032
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8845
O! But I am afraid yet, that I am under the worst forsaking, and that therefore I have sinned this great Sin; OH! But I am afraid yet, that I am under the worst forsaking, and that Therefore I have sinned this great since;
uh p-acp pns11 vbm j av, cst pns11 vbm p-acp dt js vvg, cc cst av pns11 vhb vvn d j n1;
(26) sermon (DIV1)
1033
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8846
for I do lie despairing, saying, God is gone, and Mercy gone, I am in the dark, O! I despair, I despair, and upon this account I fear I have sinned this great Sin, the Sin against the Holy Ghost. For Answer:for I do lie despairing, saying, God is gone, and Mercy gone, I am in the dark, OH! I despair, I despair, and upon this account I Fear I have sinned this great since, the since against the Holy Ghost. For Answer:
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(26) sermon (DIV1)
1033
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8847
You know what Heman said, I remember God, and am troubled; O Lord (saith he) all thy waves are gone over my head;
You know what Heman said, I Remember God, and am troubled; O Lord (Says he) all thy waves Are gone over my head;
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(26) sermon (DIV1)
1034
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8848
the waves of thy wrath are gone over my head, and yet a Pen-man of Scripture.
the waves of thy wrath Are gone over my head, and yet a Penman of Scripture.
dt n2 pp-f po21 n1 vbr vvn p-acp po11 n1, cc av dt n1 pp-f n1.
(26) sermon (DIV1)
1034
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8849
Aretius tels us of a certain man in his time;Aretius tells us of a certain man in his time;
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(26) sermon (DIV1)
1034
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8850
It is no feigned story, saith he, but I saw the man with my own Eyes, one that had been a most vile,
It is no feigned story, Says he, but I saw the man with my own Eyes, one that had been a most vile,
pn31 vbz dx j-vvn n1, vvz pns31, cc-acp pns11 vvd dt n1 p-acp po11 d n2, pi cst vhd vbn dt av-ds j,
(26) sermon (DIV1)
1034
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8851
and desperate Sinner, a Drunkard, a Swearer, a Wanton, a Gamester, and so he continued to his gray hairs;
and desperate Sinner, a Drunkard, a Swearer, a Wanton, a Gamester, and so he continued to his grey hairs;
cc j n1, dt n1, dt n1, dt j-jn, dt n1, cc av pns31 vvd p-acp po31 j-jn n2;
(26) sermon (DIV1)
1034
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8852
but at the last, it pleased God to set his Sins in order before him,
but At the last, it pleased God to Set his Sins in order before him,
cc-acp p-acp dt ord, pn31 vvd np1 pc-acp vvi po31 n2 p-acp n1 p-acp pno31,
(26) sermon (DIV1)
1034
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8853
and the man was so troubled in Conscience, that he threw himself down upon the ground, calling unto Satan to take him away, provoking Satan to take him away;
and the man was so troubled in Conscience, that he threw himself down upon the ground, calling unto Satan to take him away, provoking Satan to take him away;
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(26) sermon (DIV1)
1034
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8854
Devil, take thy own, I am thy own, take thy own: whereupon (saith Aretius ) prayer was made for him;
devil, take thy own, I am thy own, take thy own: whereupon (Says Aretius) prayer was made for him;
n1, vvb po21 d, pns11 vbm po21 d, vvb po21 d: c-crq (vvz np1) n1 vbds vvn p-acp pno31;
(26) sermon (DIV1)
1034
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8855
Christians prayed, they fasted, and prayed, they prayed night and day;
Christians prayed, they fasted, and prayed, they prayed night and day;
np1 vvd, pns32 vvd, cc vvd, pns32 vvd n1 cc n1;
(26) sermon (DIV1)
1034
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8856
and it pleased God at last, this poor man revived, converted to God, lived a godly life, and died comfortably:
and it pleased God At last, this poor man revived, converted to God, lived a godly life, and died comfortably:
cc pn31 vvd np1 p-acp ord, d j n1 vvn, vvn p-acp np1, vvd dt j n1, cc vvd av-j:
(26) sermon (DIV1)
1034
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8857
So that it is not an easy thing (saith he) to pronounce what the Sin against the Holy Ghost is.
So that it is not an easy thing (Says he) to pronounce what the since against the Holy Ghost is.
av cst pn31 vbz xx dt j n1 (vvz pns31) pc-acp vvi r-crq dt n1 p-acp dt j n1 vbz.
(26) sermon (DIV1)
1034
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8858
But now, whosoever you are, that have labored under this fear (as indeed this fear I know hath oppressed many) give me leave to ask you four or five short Questions. The First is:
But now, whosoever you Are, that have laboured under this Fear (as indeed this Fear I know hath oppressed many) give me leave to ask you four or five short Questions. The First is:
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(26) sermon (DIV1)
1034
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8859
Whether canst thou not find in thy heart, to forgive men that do trespass against thee? Do not you find a disposition in your own heart to forgive others? Yes, I praise the Lord that I do.
Whither Canst thou not find in thy heart, to forgive men that do trespass against thee? Do not you find a disposition in your own heart to forgive Others? Yes, I praise the Lord that I do.
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(26) sermon (DIV1)
1035
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8860
Now if you can find in your heart to forgive others, I am sure God can find in his heart to forgive you;
Now if you can find in your heart to forgive Others, I am sure God can find in his heart to forgive you;
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(26) sermon (DIV1)
1035
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8861
and therefore you have not sinned this great sin, which is unpardonable. Secondly:
and Therefore you have not sinned this great since, which is unpardonable. Secondly:
cc av pn22 vhb xx vvn d j n1, r-crq vbz j. ord:
(26) sermon (DIV1)
1035
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8862
Whether, I or no, have you ever opposed the waies of God, the People of God,
Whither, I or no, have you ever opposed the ways of God, the People of God,
cs, pns11 cc uh-dx, vhb pn22 av vvn dt n2 pp-f np1, dt n1 pp-f np1,
(26) sermon (DIV1)
1036
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8866
VVhether I or no, do not you desire to be humbled for every Sin, though it be never so smal? Yes,
Whether I or no, do not you desire to be humbled for every since, though it be never so small? Yes,
cs pns11 cc uh-dx, vdb xx pn22 vvi pc-acp vbi vvn p-acp d n1, cs pn31 vbb av-x av j? uh,
(26) sermon (DIV1)
1037
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8867
for though I know, that my greatest Humiliation cannot, placare Deum, make an attonement for my Sin;
for though I know, that my greatest Humiliation cannot, Placare God, make an atonement for my since;
c-acp cs pns11 vvb, cst po11 js n1 vmbx, fw-la fw-la, vvb dt n1 p-acp po11 n1;
(26) sermon (DIV1)
1037
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8868
yet I know that the least Humiliation in truth doth, placere Deo, please God, and it is my Duty to be humbled for every sin;
yet I know that the least Humiliation in truth does, placere God, please God, and it is my Duty to be humbled for every since;
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(26) sermon (DIV1)
1037
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8869
for the least sin is a great evil; and he that commands Humiliation for the one, commands it for the other also;
for the least since is a great evil; and he that commands Humiliation for the one, commands it for the other also;
p-acp dt ds n1 vbz dt j n-jn; cc pns31 cst vvz n1 p-acp dt pi, vvz pn31 p-acp dt n-jn av;
(26) sermon (DIV1)
1037
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8870
and through Grace I desire to be humbled for every sin: why, then you cannot have sin'd against the Holy Ghost;
and through Grace I desire to be humbled for every since: why, then you cannot have sinned against the Holy Ghost;
cc p-acp n1 pns11 vvb pc-acp vbi vvn p-acp d n1: uh-crq, cs pn22 vmbx vhb vvn p-acp dt j n1;
(26) sermon (DIV1)
1037
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8871
for it is impossible that they that sin this Sin, should be renewed to Repentance. Fourthly:
for it is impossible that they that sin this since, should be renewed to Repentance. Fourthly:
p-acp pn31 vbz j cst pns32 cst vvb d n1, vmd vbi vvn p-acp n1. ord:
(26) sermon (DIV1)
1037
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8872
Whether, I, or no, do not you desire above all things, the breathings of the Spirit of God upon your heart? Yes:
Whither, I, or no, do not you desire above all things, the breathings of the Spirit of God upon your heart? Yes:
cs, pns11, cc uh-dx, vdb xx pn22 vvi p-acp d n2, dt n2-vvg pp-f dt n1 pp-f np1 p-acp po22 n1? uh:
(26) sermon (DIV1)
1038
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8873
O! that God would come and breath upon my poor soul in Duty.
OH! that God would come and breath upon my poor soul in Duty.
uh cst np1 vmd vvi cc vvi p-acp po11 j n1 p-acp n1.
(26) sermon (DIV1)
1038
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8874
But those that sin against the Holy Ghost, do despight to the Spirit of Grace, Hebrews, 10. Fiftly:
But those that since against the Holy Ghost, do despite to the Spirit of Grace, Hebrews, 10. Fifty:
p-acp d cst n1 p-acp dt j n1, vdb n1 p-acp dt n1 pp-f n1, np1, crd ord:
(26) sermon (DIV1)
1038
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8875
Where do you find in al the Bible, That those that sin this Sin against the Holy Ghost, are afraid that they have sinned it? those that sin against the Holy Ghost, are never afraid that they have sinned against the Holy Ghost.
Where do you find in all the bible, That those that sin this since against the Holy Ghost, Are afraid that they have sinned it? those that since against the Holy Ghost, Are never afraid that they have sinned against the Holy Ghost.
c-crq vdb pn22 vvi p-acp d dt n1, cst d cst vvb d n1 p-acp dt j n1, vbr j cst pns32 vhb vvn pn31? d cst n1 p-acp dt j n1, vbr av-x j cst pns32 vhb vvn p-acp dt j n1.
(26) sermon (DIV1)
1039
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8876
This alone satisfied Mistriss Drake, a Woman much troubled in Conscience, she was afraid she had sinned against the Holy Ghost;
This alone satisfied Mistress Drake, a Woman much troubled in Conscience, she was afraid she had sinned against the Holy Ghost;
np1 av-j vvn n1 n1, dt n1 av-d vvn p-acp n1, pns31 vbds j pns31 vhd vvn p-acp dt j n1;
(26) sermon (DIV1)
1039
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8877
Mr. Dod, of blessed Memory, came to her, and told her, That therefore she had not sinned the Sin against the Holy Ghost,
Mr. Dod, of blessed Memory, Come to her, and told her, That Therefore she had not sinned the since against the Holy Ghost,
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(26) sermon (DIV1)
1039
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8878
Because she feared she had sinned it;
Because she feared she had sinned it;
c-acp pns31 vvd pns31 vhd vvn pn31;
(26) sermon (DIV1)
1039
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8879
for those that sin the Sin against the Holy Ghost, are never afraid that they have sinned it;
for those that sin the since against the Holy Ghost, Are never afraid that they have sinned it;
p-acp d cst vvb dt n1 p-acp dt j n1, vbr av-x j cst pns32 vhb vvn pn31;
(26) sermon (DIV1)
1039
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8880
and she acknowledged, it did satisfie her, and she was thereupon comforted.
and she acknowledged, it did satisfy her, and she was thereupon comforted.
cc pns31 vvd, pn31 vdd vvi pno31, cc pns31 vbds av vvn.
(26) sermon (DIV1)
1039
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8881
Now therefore, where is the man or woman that hath labored under such a fear as this? O! I have sinned this unpardonable Sin!
Now Therefore, where is the man or woman that hath laboured under such a Fear as this? OH! I have sinned this unpardonable since!
av av, q-crq vbz dt n1 cc n1 cst vhz vvn p-acp d dt n1 c-acp d? uh pns11 vhb vvn d j n1!
(26) sermon (DIV1)
1039
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8882
Art thou one that fearest thou hast sinned it? I tel thee from the Lord, thou art free from it;
Art thou one that Fearest thou hast sinned it? I tell thee from the Lord, thou art free from it;
vb2r pns21 crd cst vv2 pns21 vh2 vvn pn31? pns11 vvb pno21 p-acp dt n1, pns21 vb2r j p-acp pn31;
(26) sermon (DIV1)
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and thou maist go home, and say thus:
and thou Mayest go home, and say thus:
cc pns21 vm2 vvi av-an, cc vvb av:
(26) sermon (DIV1)
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Though I have sinned much, for which the Lord humble me, yet I bless God I am kept from this great Sin:
Though I have sinned much, for which the Lord humble me, yet I bless God I am kept from this great since:
cs pns11 vhb vvn av-d, p-acp r-crq dt n1 vvb pno11, av pns11 vvb np1 pns11 vbm vvn p-acp d j n1:
(26) sermon (DIV1)
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And O! my beloved, what a mercy is it, That among all the sins that we have committed, That yet we should be kept from this great Sin? The greater the evil is, the greater is the mercy to be kept from it.
And OH! my Beloved, what a mercy is it, That among all the Sins that we have committed, That yet we should be kept from this great since? The greater the evil is, the greater is the mercy to be kept from it.
cc uh po11 j-vvn, r-crq dt n1 vbz pn31, cst p-acp d dt n2 cst pns12 vhb vvn, cst av pns12 vmd vbi vvn p-acp d j n1? dt jc dt j-jn vbz, dt jc vbz dt n1 pc-acp vbi vvn p-acp pn31.
(26) sermon (DIV1)
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Now in these Times, there is much breaking forth of Light, and great things done by the very Finger of God;
Now in these Times, there is much breaking forth of Light, and great things done by the very Finger of God;
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(26) sermon (DIV1)
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Now I pray, What is the misery of this Sin? Is it not a great misery to be past Prayer, to be thrown out of the Prayers of the Saints? For such a one pray not, saith the Apostle.
Now I pray, What is the misery of this since? Is it not a great misery to be passed Prayer, to be thrown out of the Prayers of the Saints? For such a one pray not, Says the Apostle.
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(26) sermon (DIV1)
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Is it not a great misery for a man to be beyond the line of Mercy? a man that hath sinned this Sin against the Holy Ghost, is worser Spiritually,
Is it not a great misery for a man to be beyond the line of Mercy? a man that hath sinned this since against the Holy Ghost, is Worse Spiritually,
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(26) sermon (DIV1)
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than a man that is sick of the Plague outwardly;
than a man that is sick of the Plague outwardly;
cs dt n1 cst vbz j pp-f dt n1 av-j;
(26) sermon (DIV1)
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for if a man be sick of the Plague, ye pray for him, and say, Lord, have mercy upon him;
for if a man be sick of the Plague, you pray for him, and say, Lord, have mercy upon him;
c-acp cs dt n1 vbi j pp-f dt n1, pn22 vvb p-acp pno31, cc vvi, n1, vhb n1 p-acp pno31;
(26) sermon (DIV1)
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but if a man have sinned this Sin, he is past Prayer, and past Pardon, he is past Sacrifice;
but if a man have sinned this since, he is past Prayer, and past Pardon, he is past Sacrifice;
cc-acp cs dt n1 vhb vvn d n1, pns31 vbz j n1, cc j n1, pns31 vbz j n1;
(26) sermon (DIV1)
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the truth is, this man is in the Devils case:
the truth is, this man is in the Devils case:
dt n1 vbz, d n1 vbz p-acp dt ng1 n1:
(26) sermon (DIV1)
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The Devil, you know, is reserved in Chains unto the great Day, and he cannot get out:
The devil, you know, is reserved in Chains unto the great Day, and he cannot get out:
dt n1, pn22 vvb, vbz vvn p-acp n2 p-acp dt j n1, cc pns31 vmbx vvi av:
(26) sermon (DIV1)
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So, if a man hath sinned this Sin, though he live ten yeers, twenty yeers,
So, if a man hath sinned this since, though he live ten Years, twenty Years,
av, cs dt n1 vhz vvn d n1, cs pns31 vvb crd n2, crd n2,
(26) sermon (DIV1)
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or thirty yeers, he is reserved in Chains, and he shal never be pardoned, he is upon the Devils ground.
or thirty Years, he is reserved in Chains, and he shall never be pardoned, he is upon the Devils ground.
cc crd n2, pns31 vbz vvn p-acp n2, cc pns31 vmb av-x vbi vvn, pns31 vbz p-acp dt ng1 n1.
(26) sermon (DIV1)
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O! what a misery is it to commit this Sin! O! what a mercy is it then to be kept from it!
OH! what a misery is it to commit this since! OH! what a mercy is it then to be kept from it!
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(26) sermon (DIV1)
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Now here is Hope for the greatest Sinner in the Congregation upon this account:
Now Here is Hope for the greatest Sinner in the Congregation upon this account:
av av vbz n1 p-acp dt js n1 p-acp dt n1 p-acp d n1:
(26) sermon (DIV1)
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saith our Savior, All manner of sin and blasphemy shall be forgiven unto men, except the blasphemy against the Holy Ghost.
Says our Saviour, All manner of since and blasphemy shall be forgiven unto men, except the blasphemy against the Holy Ghost.
vvz po12 n1, d n1 pp-f n1 cc n1 vmb vbi vvn p-acp n2, c-acp dt n1 p-acp dt j n1.
(26) sermon (DIV1)
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Hast thou therefore been a great Sinner? Hast thou been a Drunkard? Hast thou been a Wanton? Hast thou been a Swearer? Hast thou been an Opposer of the People of the Lord? and hath the Lord kept thee from this great transgression? Man or Woman, here is Hope yet.
Hast thou Therefore been a great Sinner? Hast thou been a Drunkard? Hast thou been a Wanton? Hast thou been a Swearer? Hast thou been an Opposer of the People of the Lord? and hath the Lord kept thee from this great Transgression? Man or Woman, Here is Hope yet.
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(26) sermon (DIV1)
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Who would not then turn to God? Come Drunkard, Swearer, Wanton, here is yet hope for thy soul;
Who would not then turn to God? Come Drunkard, Swearer, Wanton, Here is yet hope for thy soul;
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(26) sermon (DIV1)
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who would not come in to Christ?
who would not come in to christ?
r-crq vmd xx vvi p-acp p-acp np1?
(26) sermon (DIV1)
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And O! What Comfort is here for Beleevers that are in Christ? If thou beest in Christ,
And OH! What Comfort is Here for Believers that Are in christ? If thou Best in christ,
cc uh q-crq n1 vbz av p-acp n2 cst vbr p-acp np1? cs pns21 vb2s p-acp np1,
(26) sermon (DIV1)
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and a Beleever, thou canst not sin this Sin:
and a Believer, thou Canst not sin this since:
cc dt n1, pns21 vm2 xx vvi d n1:
(26) sermon (DIV1)
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that look as it is with a man that hath sinned this Sin, he cannot be pardoned;
that look as it is with a man that hath sinned this since, he cannot be pardoned;
cst n1 c-acp pn31 vbz p-acp dt n1 cst vhz vvn d n1, pns31 vmbx vbi vvn;
(26) sermon (DIV1)
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so if a man be the Child of God, a Beleever in Christ, he cannot sin this Sin;
so if a man be the Child of God, a Believer in christ, he cannot sin this since;
av cs dt n1 vbb dt n1 pp-f np1, dt n1 p-acp np1, pns31 vmbx vvi d n1;
(26) sermon (DIV1)
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for he that is born of God sinneth not, neither can he, for the Seed of God abides in him.
for he that is born of God Sinneth not, neither can he, for the Seed of God abides in him.
p-acp pns31 cst vbz vvn pp-f np1 vvz xx, dx vmb pns31, p-acp dt n1 pp-f np1 vvz p-acp pno31.
(26) sermon (DIV1)
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O! you that are Beleevers, comfort your selves with this Truth. Here is Comfort for all the People of the Lord, from this Doctrine. But in the fourth place:
OH! you that Are Believers, Comfort your selves with this Truth. Here is Comfort for all the People of the Lord, from this Doctrine. But in the fourth place:
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(26) sermon (DIV1)
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If the Sin against the Holy Ghost, be indeed the unpardonable Sin, what cause have we al to look to our steps, to our words, to our actions? Beloved!
If the since against the Holy Ghost, be indeed the unpardonable since, what cause have we all to look to our steps, to our words, to our actions? beloved!
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(26) sermon (DIV1)
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this Sin against the Holy Ghost, is the Professors Sin; a man less than a Professor cannot sin this Sin against the holy Ghost;
this since against the Holy Ghost, is the Professors since; a man less than a Professor cannot sin this since against the holy Ghost;
d n1 p-acp dt j n1, vbz dt n2 n1; dt n1 av-dc cs dt n1 vmbx vvi d n1 p-acp dt j n1;
(26) sermon (DIV1)
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this Sin against the holy Ghost, is the knowing mans sin, a man less than a knowing man cannot sin the Sin against the holy Ghost:
this since against the holy Ghost, is the knowing men since, a man less than a knowing man cannot sin the since against the holy Ghost:
d n1 p-acp dt j n1, vbz dt j-vvg ng1 n1, dt n1 av-dc cs dt j-vvg n1 vmbx vvi dt n1 p-acp dt j n1:
(26) sermon (DIV1)
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And as I said before, a man may possibly go very far in sin, and yet not commit this great unpardonable Sin:
And as I said before, a man may possibly go very Far in since, and yet not commit this great unpardonable since:
cc c-acp pns11 vvd a-acp, dt n1 vmb av-j vvi av av-j p-acp n1, cc av xx vvi d j j n1:
(26) sermon (DIV1)
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So now on the other side I say, Possibly a man may go very far in Religion,
So now on the other side I say, Possibly a man may go very Far in Religion,
av av p-acp dt j-jn n1 pns11 vvb, av-j dt n1 vmb vvi av av-j p-acp n1,
(26) sermon (DIV1)
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and yet he may sin this Sin: These Pharisees that committed it, had the Key of Knowledg:
and yet he may sin this since: These Pharisees that committed it, had the Key of Knowledge:
cc av pns31 vmb vvi d n1: d np1 cst vvd pn31, vhd dt n1 pp-f n1:
(26) sermon (DIV1)
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knowing they were, and very knowing in the Scriptures; as for Zeal, they travelled Sea and Land to make a Proselyte;
knowing they were, and very knowing in the Scriptures; as for Zeal, they traveled Sea and Land to make a Proselyte;
vvg pns32 vbdr, cc av vvg p-acp dt n2; c-acp p-acp n1, pns32 vvd n1 cc n1 pc-acp vvi dt n1;
(26) sermon (DIV1)
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for their Practice, they fasted twice a week, exceeding strict in observing the Sabboth day, the Lights of the Church,
for their Practice, they fasted twice a Week, exceeding strict in observing the Sabbath day, the Lights of the Church,
p-acp po32 n1, pns32 vvd av dt n1, vvg j p-acp vvg dt n1 n1, dt n2 pp-f dt n1,
(26) sermon (DIV1)
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and the Eyes of all the People were upon them for their Guides; and yet these men sinned this Sin against the Holy Ghost.
and the Eyes of all the People were upon them for their Guides; and yet these men sinned this since against the Holy Ghost.
cc dt n2 pp-f d dt n1 vbdr p-acp pno32 p-acp po32 n2; cc av d n2 vvd d n1 p-acp dt j n1.
(26) sermon (DIV1)
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O! what care should there be in al our souls!
OH! what care should there be in all our Souls!
uh q-crq n1 vmd pc-acp vbi p-acp d po12 n2!
(26) sermon (DIV1)
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how had we al need to look to our waies? The more Truth revealed, the more danger of sinning this Sin, the more great Works of God are done by the very Spirit, and Finger of God;
how had we all need to look to our ways? The more Truth revealed, the more danger of sinning this since, the more great Works of God Are done by the very Spirit, and Finger of God;
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(26) sermon (DIV1)
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if men do oppose and blaspheme, the more danger of sinning this great Sin. Now I wil appeal to you,
if men do oppose and Blaspheme, the more danger of sinning this great Sin. Now I will appeal to you,
cs n2 vdb vvi cc vvi, dt av-dc n1 pp-f vvg d j np1 av pns11 vmb vvi p-acp pn22,
(26) sermon (DIV1)
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When was there ever more Light revealed than in these daies of ours? yet when more opposing,
When was there ever more Light revealed than in these days of ours? yet when more opposing,
c-crq vbds a-acp av av-dc j vvn cs p-acp d n2 pp-f png12? av c-crq n1 vvg,
(26) sermon (DIV1)
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and blaspheming of it? When were there ever such great Works done by the very Spirit and Finger of God? and yet when more opposing,
and blaspheming of it? When were there ever such great Works done by the very Spirit and Finger of God? and yet when more opposing,
cc vvg pp-f pn31? q-crq vbdr a-acp av d j vvz vdi p-acp dt j n1 cc n1 pp-f np1? cc av c-crq n1 vvg,
(26) sermon (DIV1)
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and blaspheming? Are there not some that have been convinced, that the Spirit of God breathed upon their hearts in such and such Ordinances,
and blaspheming? are there not Some that have been convinced, that the Spirit of God breathed upon their hearts in such and such Ordinances,
cc vvg? vbr pc-acp xx d cst vhb vbn vvn, cst dt n1 pp-f np1 vvd p-acp po32 n2 p-acp d cc d n2,
(26) sermon (DIV1)
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and such and such Waies, and yet now oppose and blaspheme those very waies of God, wherein they said heretofore they had the Spirit of God? Are there not some that are convinced, that in these Times, great things are done by the very Finger, by the Power and Arm of God among us,
and such and such Ways, and yet now oppose and Blaspheme those very ways of God, wherein they said heretofore they had the Spirit of God? are there not Some that Are convinced, that in these Times, great things Are done by the very Finger, by the Power and Arm of God among us,
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(26) sermon (DIV1)
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and that in order to our salvation? and yet how do men speak against them,
and that in order to our salvation? and yet how do men speak against them,
cc cst p-acp n1 p-acp po12 n1? cc av q-crq vdb n2 vvi p-acp pno32,
(26) sermon (DIV1)
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and blaspheme? I wil not say that these men do it out of malice, and therefore I do not charge this Sin against the Holy Ghost upon them;
and Blaspheme? I will not say that these men do it out of malice, and Therefore I do not charge this since against the Holy Ghost upon them;
cc vvi? pns11 vmb xx vvi cst d n2 vdb pn31 av pp-f n1, cc av pns11 vdb xx vvi d n1 p-acp dt j n1 p-acp pno32;
(26) sermon (DIV1)
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But beloved in the Lord, this is certain, That in knowing Times, Times when God is doing great things by his own Finger,
But Beloved in the Lord, this is certain, That in knowing Times, Times when God is doing great things by his own Finger,
cc-acp vvn p-acp dt n1, d vbz j, cst p-acp vvg n2, n2 c-crq np1 vbz vdg j n2 p-acp po31 d n1,
(26) sermon (DIV1)
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then is this Sin stirring most.
then is this since stirring most.
av vbz d n1 vvg ds.
(26) sermon (DIV1)
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The Times of Christ, and of the Apostles, were Times of great Light, when God wrought by his own Finger, then was this Sin committed.
The Times of christ, and of the Apostles, were Times of great Light, when God wrought by his own Finger, then was this since committed.
dt n2 pp-f np1, cc pp-f dt n2, vbdr n2 pp-f j n1, c-crq np1 vvd p-acp po31 d n1, av vbds d n1 vvn.
(26) sermon (DIV1)
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wherefore I say again, take heed to your souls, you that are Professors, look to your steps in these daies of ours.
Wherefore I say again, take heed to your Souls, you that Are Professors, look to your steps in these days of ours.
c-crq pns11 vvb av, vvb n1 p-acp po22 n2, pn22 cst vbr n2, vvb p-acp po22 n2 p-acp d n2 pp-f png12.
(26) sermon (DIV1)
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But you wil say, We grant indeed that this Sin against the Holy Ghost, is the unpardonable Sin,
But you will say, We grant indeed that this since against the Holy Ghost, is the unpardonable since,
p-acp pn22 vmb vvi, pns12 vvb av cst d n1 p-acp dt j n1, vbz dt j n1,
(26) sermon (DIV1)
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and wo be to them that do fal into it, and it cannot be committed but by a knowing man;
and woe be to them that do fall into it, and it cannot be committed but by a knowing man;
cc n1 vbb p-acp pno32 cst vdb vvi p-acp pn31, cc pn31 vmbx vbi vvn cc-acp p-acp dt j-vvg n1;
(26) sermon (DIV1)
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but what shall we do that we may be kept from this great Transgression? that whatsoever sin we do fall into,
but what shall we do that we may be kept from this great Transgression? that whatsoever since we do fallen into,
cc-acp q-crq vmb pns12 vdi cst pns12 vmb vbi vvn p-acp d j n1? d r-crq n1 pns12 vdb vvi p-acp,
(26) sermon (DIV1)
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yet we may be kept from this great Evil, and this unpardonable Sin? yet we may be kept from this great Evil, and this unpardonable since?
av pns12 vmb vbi vvn p-acp d j n-jn, cc d j n1?
(26) sermon (DIV1)
1042
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I would that you would mind and consider the Description which you have heard, and think of it.
I would that you would mind and Consider the Description which you have herd, and think of it.
pns11 vmd cst pn22 vmd vvi cc vvi dt n1 r-crq pn22 vhb vvn, cc vvb pp-f pn31.
(26) sermon (DIV1)
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But I wil tel you what David did;
But I will tell you what David did;
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(26) sermon (DIV1)
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saith David, O Lord, keep back thy Servant from presumptuous sins, so shall I be free from the great transgression:
Says David, Oh Lord, keep back thy Servant from presumptuous Sins, so shall I be free from the great Transgression:
vvz np1, uh n1, vvb av po21 n1 p-acp j n2, av vmb pns11 vbb j p-acp dt j n1:
(26) sermon (DIV1)
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It seems then, that presumptuous sinning, makes way to this great Transgression.
It seems then, that presumptuous sinning, makes Way to this great Transgression.
pn31 vvz av, cst j vvg, vvz n1 p-acp d j n1.
(26) sermon (DIV1)
1043
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When is a man said to sin presumptuously? When a man sins upon this score, That God wil shew mercy to him, saying, I know, indeed, it is not good for me to go to such a wicked Company, it is a sin so to do;
When is a man said to sin presumptuously? When a man Sins upon this score, That God will show mercy to him, saying, I know, indeed, it is not good for me to go to such a wicked Company, it is a since so to do;
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(26) sermon (DIV1)
1043
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but I wil venture, and repent afterwards, for God wil shew mercy.
but I will venture, and Repent afterwards, for God will show mercy.
cc-acp pns11 vmb vvi, cc vvi av, c-acp np1 vmb vvi n1.
(26) sermon (DIV1)
1043
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8941
To venture upon a sin, presuming that God wil shew mercy, and that a man shal repent afterwards, is presumption,
To venture upon a since, presuming that God will show mercy, and that a man shall Repent afterwards, is presumption,
p-acp n1 p-acp dt n1, vvg cst np1 vmb vvi n1, cc cst dt n1 vmb vvi av, vbz n1,
(26) sermon (DIV1)
1043
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and presumptuous sinning, makes way to this great Transgression;
and presumptuous sinning, makes Way to this great Transgression;
cc j vvg, vvz n1 p-acp d j n1;
(26) sermon (DIV1)
1043
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therefore would you be kept from this great Transgression? go to God with David, and say, O Lord, keep back thy Servant from presumptuous sins,
Therefore would you be kept from this great Transgression? go to God with David, and say, Oh Lord, keep back thy Servant from presumptuous Sins,
av vmd pn22 vbi vvn p-acp d j n1? vvb p-acp np1 p-acp np1, cc vvz, uh n1, vvb av po21 n1 p-acp j n2,
(26) sermon (DIV1)
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so shall I be free from the great transgression. Again: Be alwaies humbled for lesser sins:so shall I be free from the great Transgression. Again: Be always humbled for lesser Sins:
av vmb pns11 vbb j p-acp dt j n1. av: vbb av vvn p-acp jc n2:
(26) sermon (DIV1)
1043
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He shal never fal into the greatest, that is alwaies humbled for the least; he shal never fall into the worst, that is alwaies humbled for the smallest. Besides:
He shall never fall into the greatest, that is always humbled for the least; he shall never fallen into the worst, that is always humbled for the Smallest. Beside:
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(26) sermon (DIV1)
1044
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8946
Fear is the Keeper of Innocency; Timor innocentiae custos, Fear is the Guard of Innocency: If you alwaies fear to commit it, you shal never commit the same.
fear is the Keeper of Innocency; Timor innocentiae custos, fear is the Guard of Innocency: If you always Fear to commit it, you shall never commit the same.
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(26) sermon (DIV1)
1045
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8947
In case that you do at any time fal into sin, say, Well, but through the Grace of God,
In case that you do At any time fall into since, say, Well, but through the Grace of God,
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(26) sermon (DIV1)
1046
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8948
though I commit what is evil, I wil never oppose what is good;
though I commit what is evil, I will never oppose what is good;
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(26) sermon (DIV1)
1046
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8949
by the Grace of God, I wil carry this Rule along with me, Though I commit what is evil, I wil never oppose what is good.
by the Grace of God, I will carry this Rule along with me, Though I commit what is evil, I will never oppose what is good.
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(26) sermon (DIV1)
1046
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8950
In case any great Work be done before you, that lies beyond your reach, and beyond your fatham, say,
In case any great Work be done before you, that lies beyond your reach, and beyond your fatham, say,
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(26) sermon (DIV1)
1047
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8951
Though I do not understand this Work, I wil admire; and though I cannot reach it, yet I wil not blaspheme, and •peak against it.
Though I do not understand this Work, I will admire; and though I cannot reach it, yet I will not Blaspheme, and •peak against it.
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(26) sermon (DIV1)
1047
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8952
And if heretofore, Christian, thou hast found God breathing upon thy heart, in any Ordinance, publick,
And if heretofore, Christian, thou hast found God breathing upon thy heart, in any Ordinance, public,
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(26) sermon (DIV1)
1048
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8953
or private, or in any Way of God, take heed (as for thy life) that thou dost never speak evil,
or private, or in any Way of God, take heed (as for thy life) that thou dost never speak evil,
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(26) sermon (DIV1)
1048
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8954
or blaspheme that way of God, wherein thou hast sound the Spirit of God breathing:
or Blaspheme that Way of God, wherein thou hast found the Spirit of God breathing:
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(26) sermon (DIV1)
1048
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8955
This Sin is alwaies accompanied with invidentia fratrum, with the envy of the Saints, and therefore some have thought the Sin against the Holy Ghost did consist in it, in the envying of the Saints;
This since is always accompanied with Envy fratrum, with the envy of the Saints, and Therefore Some have Thought the since against the Holy Ghost did consist in it, in the envying of the Saints;
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(26) sermon (DIV1)
1048
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8956
but though that be not it, yet that accompanies it.
but though that be not it, yet that Accompanies it.
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(26) sermon (DIV1)
1048
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8957
Canst thou not find thy own heart rise to those heights of Graces that others do, take heed you never envy the Saints,
Canst thou not find thy own heart rise to those heights of Graces that Others do, take heed you never envy the Saints,
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(26) sermon (DIV1)
1048
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8958
lest you fal from envying those that are good, to oppose Goodness it self, which is the proper Work of the Holy Ghost.
lest you fall from envying those that Are good, to oppose goodness it self, which is the proper Work of the Holy Ghost.
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(26) sermon (DIV1)
1048
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8959
And if indeed, you would be kept from this great Transgression, then take heed of al declinings, and the steps thereof.
And if indeed, you would be kept from this great Transgression, then take heed of all declinings, and the steps thereof.
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(26) sermon (DIV1)
1049
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8960
There are three steps, as in our Conversion to God, so in our Apostacy, declining, and going out from God. Three steps in our coming in to God:
There Are three steps, as in our Conversion to God, so in our Apostasy, declining, and going out from God. Three steps in our coming in to God:
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(26) sermon (DIV1)
1049
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8961
First a mans Affection is taken with that which is good; Then his Judgment is convinced;
First a men Affection is taken with that which is good; Then his Judgement is convinced;
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(26) sermon (DIV1)
1049
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8962
And then his Wilstrikes in, and he resolves with al his heart and soul to cleave to the Lord for ever.
And then his Wilstrikes in, and he resolves with all his heart and soul to cleave to the Lord for ever.
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(26) sermon (DIV1)
1049
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8963
So in a mans Declining, and going out from God: First a mans Affection declines;
So in a men Declining, and going out from God: First a men Affection declines;
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(26) sermon (DIV1)
1049
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8964
Then his Judgment alters, I thought so and so indeed before, but now I am of another mind;
Then his Judgement alters, I Thought so and so indeed before, but now I am of Another mind;
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(26) sermon (DIV1)
1049
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8965
And then it comes to his Will, and he wil go on, and let Parents say,
And then it comes to his Will, and he will go on, and let Parents say,
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(26) sermon (DIV1)
1049
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8966
and Ministers say, and Friends say what they wil, yet he wil go on, and that because he wil.
and Ministers say, and Friends say what they will, yet he will go on, and that Because he will.
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(26) sermon (DIV1)
1049
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8967
Now saith the Apostle, If any man sin wilfully after he hath received the knowledg of the Truth, there remaineth no more Sacrifice for sin;
Now Says the Apostle, If any man since wilfully After he hath received the knowledge of the Truth, there remains no more Sacrifice for since;
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(26) sermon (DIV1)
1049
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8968
therefore as you desire to be kept from this great Transgression, doth your Affections decline? take heed your Judgment do not alter:
Therefore as you desire to be kept from this great Transgression, does your Affections decline? take heed your Judgement do not altar:
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(26) sermon (DIV1)
1049
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8969
Doth your Judgment alter? take heed that your Wil be not perverse; O! take heed of al Declinings, and the step• thereof. But finally:
Does your Judgement altar? take heed that your Will be not perverse; OH! take heed of all Declinings, and the step• thereof. But finally:
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(26) sermon (DIV1)
1049
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8970
Forsake not the Assembling of your selves together, as the manner of some have been; but as heretofore provoke one another to Love and good Works;
Forsake not the Assembling of your selves together, as the manner of Some have been; but as heretofore provoke one Another to Love and good Works;
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(26) sermon (DIV1)
1050
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9016
yet in reference to the Land of Promise, he did not pardon their Unbelief and murmuring;
yet in Referente to the Land of Promise, he did not pardon their Unbelief and murmuring;
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(27) sermon (DIV1)
1059
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8971
and so much the more as you see the day approaching, and what I say to you, I say to al,
and so much the more as you see the day approaching, and what I say to you, I say to all,
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(26) sermon (DIV1)
1050
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8972
and to mine own soul, Let us breath after the Spirit, and walk in the Spirit, For there is no Condemnation to them that are in Christ Jesus, who walk not after the Flesh, but after the Spirit.
and to mine own soul, Let us breath After the Spirit, and walk in the Spirit, For there is no Condemnation to them that Are in christ jesus, who walk not After the Flesh, but After the Spirit.
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(26) sermon (DIV1)
1050
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8973
O! let us pray to God for his keeping Grace, it is he alone that keeps us;
OH! let us pray to God for his keeping Grace, it is he alone that keeps us;
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(26) sermon (DIV1)
1050
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8974
and the Lord keep al our souls from this great Transgression.
and the Lord keep all our Souls from this great Transgression.
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(26) sermon (DIV1)
1050
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8975
OF THE SIN OF INFIRMITY. Matthew, 26.43. And he came and found them asleep again, for their eyes were heavy.
OF THE SIN OF INFIRMITY. Matthew, 26.43. And he Come and found them asleep again, for their eyes were heavy.
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(27) sermon (DIV1)
1050
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8976
IN the Verses next precedent, and consequent, you may see the difference between the true, and the false Disciple;
IN the Verses next precedent, and consequent, you may see the difference between the true, and the false Disciple;
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(27) sermon (DIV1)
1052
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8977
both sin'd, but they differ in their sin, and in the issue of it. The true Disciple sleeps, when he should have prayed;
both sinned, but they differ in their since, and in the issue of it. The true Disciple sleeps, when he should have prayed;
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(27) sermon (DIV1)
1052
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8978
and he slept again, and again, that was his sin; for our Savior commanded them to watch and pray:
and he slept again, and again, that was his since; for our Saviour commanded them to watch and pray:
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(27) sermon (DIV1)
1052
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8979
but Christ wakened them, and would not leave them sleeping;
but christ wakened them, and would not leave them sleeping;
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(27) sermon (DIV1)
1052
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8980
he came to them with his wakening mercy, and they were awakened, that was the issue of their sin.
he Come to them with his wakening mercy, and they were awakened, that was the issue of their since.
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(27) sermon (DIV1)
1052
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8981
But the false Disciple Judas, was awake, and he watched unto what was evil:
But the false Disciple Judas, was awake, and he watched unto what was evil:
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(27) sermon (DIV1)
1052
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8982
the good Disciple slept unto what was good, and the false Disciple watched unto what was evil; that was his sin:
the good Disciple slept unto what was good, and the false Disciple watched unto what was evil; that was his since:
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(27) sermon (DIV1)
1052
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8983
For while Christ yet spake (ver. 17.) Lo Judas, one of the Twelve, came, For while christ yet spoke (ver. 17.) Lo Judas, one of the Twelve, Come,
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(27) sermon (DIV1)
1052
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8984
and with him a great multitude, with Swords and Staves, from the chief Priests and Elders of the People.
and with him a great multitude, with Swords and Staves, from the chief Priests and Elders of the People.
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(27) sermon (DIV1)
1052
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8985
Now he that betrayed him, gave them a sign, saying, Whomsoever I shall kiss, that same is he, hold him fast:
Now he that betrayed him, gave them a Signen, saying, Whomsoever I shall kiss, that same is he, hold him fast:
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(27) sermon (DIV1)
1052
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8986
and forthwith he came to Jesus, and said, Hail Master, and kissed him: and forthwith he Come to jesus, and said, Hail Master, and kissed him:
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(27) sermon (DIV1)
1052
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8987
This was his Sin, wherein our Savior leaves him, and doth not awaken him, but suffered him to go on, leading him forth with the Workers of iniquity:
This was his since, wherein our Saviour leaves him, and does not awaken him, but suffered him to go on, leading him forth with the Workers of iniquity:
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(27) sermon (DIV1)
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8988
That was the issue of his Sin. In this 43. verse, you have the true Disciples Sin, and his Lords Grace;
That was the issue of his Sin. In this 43. verse, you have the true Disciples since, and his lords Grace;
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(27) sermon (DIV1)
1052
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8989
his dealing by Christ, and Christs dealing by him. First: He slept when he should have been at Prayer;
his dealing by christ, and Christ dealing by him. First: He slept when he should have been At Prayer;
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(27) sermon (DIV1)
1053
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8990
which Sin is described by the Cause thereof, and by the Repetition of it: The Cause of it in these words;
which since is described by the Cause thereof, and by the Repetition of it: The Cause of it in these words;
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(27) sermon (DIV1)
1054
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8991
For their Eyes were heavy ▪ this sin therefore was a Sin of Infirmity, a Sin of Weakness;For their Eyes were heavy ▪ this since Therefore was a since of Infirmity, a since of Weakness;
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1055
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8992
and so our Savior cals it, verse 41. for saith he, The Spirit indeed is willing, but the flesh is weak.
and so our Saviour calls it, verse 41. for Says he, The Spirit indeed is willing, but the Flesh is weak.
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(27) sermon (DIV1)
1055
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8993
The Repetition of this Sin, you have in these words; He found them asleep again: Christ had wakened them before, and commanded them to pray;
The Repetition of this since, you have in these words; He found them asleep again: christ had wakened them before, and commanded them to pray;
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(27) sermon (DIV1)
1056
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8994
but they slept again, and again: thus did they deal by Christ. Secondly:
but they slept again, and again: thus did they deal by christ. Secondly:
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8995
But how did Christ deal by them? he did not leave them in their Sin, not cast them off as he did deal by Judas; but he came to them again,
But how did christ deal by them? he did not leave them in their since, not cast them off as he did deal by Judas; but he Come to them again,
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(27) sermon (DIV1)
1057
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8996
and as they slept again, so Christ came again; his waking Grace and Mercy, was as high as their slumbring Sin;
and as they slept again, so christ Come again; his waking Grace and Mercy, was as high as their slumbering since;
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(27) sermon (DIV1)
1057
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8997
they sin again, and he comes again: So that the Doctrine from the whol verse is this:
they sin again, and he comes again: So that the Doctrine from the Whole verse is this:
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(27) sermon (DIV1)
1057
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8998
Though a man do sin again, and again;
Though a man do sin again, and again;
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(27) sermon (DIV1)
1057
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8999
yet if his sin be a Sin of Infirmity, Christ will not leave him in it,
yet if his since be a since of Infirmity, christ will not leave him in it,
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(27) sermon (DIV1)
1057
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9000
but will come again, and not cast him off.
but will come again, and not cast him off.
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9001
For the opening, and cleering whereof, Three things will fall under our Consideration. 1. That a man may possibly fall into the same sin again,
For the opening, and clearing whereof, Three things will fallen under our Consideration. 1. That a man may possibly fallen into the same since again,
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(27) sermon (DIV1)
1058
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9002
and again, yet be a true Disciple. 2. That this Sin, may be but a Sin of Infirmity. and again, yet be a true Disciple. 2. That this since, may be but a since of Infirmity.
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9003
3. That being so, Christ will not leave him in it, but will come again, and not cast him off.
3. That being so, christ will not leave him in it, but will come again, and not cast him off.
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9004
First: It is possible that a good man may fall into the same sin again, and again.First: It is possible that a good man may fallen into the same since again, and again.
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(27) sermon (DIV1)
1058
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9005
I confess it is an Evil thing so to do, and a great Evil:
I confess it is an Evil thing so to do, and a great Evil:
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(27) sermon (DIV1)
1059
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9006
In some respects it may be worser to fal into the same sin, than to fall into others;
In Some respects it may be Worse to fall into the same since, than to fallen into Others;
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(27) sermon (DIV1)
1059
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9007
for this may more wast ones Peace, and destroy the Assurance of Gods Love, sins against Light, do the most darken.
for this may more wast ones Peace, and destroy the Assurance of God's Love, Sins against Light, do the most darken.
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(27) sermon (DIV1)
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9008
Now when we have repented, and then fall into that very sin which they repented of, they do sin against Light;
Now when we have repented, and then fallen into that very since which they repented of, they do sin against Light;
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1059
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yea, it is a kind of repenting of ones Repentance;
yea, it is a kind of repenting of ones Repentance;
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for as when a man hath gone on i• a sinful way, and doth return unto God, he doth then repent of his sin;
for as when a man hath gone on i• a sinful Way, and does return unto God, he does then Repent of his since;
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so when a man hath gone on in a good way, and doth return to his sin,
so when a man hath gone on in a good Way, and does return to his since,
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then he doth as it were repent of his Repentance: when God pardoneth a man, he saith, Go, and sin no more:
then he does as it were Repent of his Repentance: when God Pardoneth a man, he Says, Go, and sin no more:
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do I therefore return unto the same sin? then am I most unthankful, dis-ingenuous, and disobedient;
do I Therefore return unto the same since? then am I most unthankful, disingenuous, and disobedient;
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yea, it is exceedingly displeasing unto the Lord, for a man to fal into the same sin again, and again;
yea, it is exceedingly displeasing unto the Lord, for a man to fall into the same since again, and again;
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ye shal observe therefore, That although the Lord pardoned the Children of Israel that great sin of Idolatry in the matter of the Golden Calf,
you shall observe Therefore, That although the Lord pardoned the Children of Israel that great since of Idolatry in the matter of the Golden Calf,
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for they entered not into Canaan; Why? Because of their Unbelief, saith the Apostle. Now if you look into Numb. 14.19.
for they entered not into Canaan; Why? Because of their Unbelief, Says the Apostle. Now if you look into Numb. 14.19.
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you shal find that Moses prayed, Pardon I beseech thee, O Lord, the iniquity of this People, according to the greatness of thy mercy,
you shall find that Moses prayed, Pardon I beseech thee, Oh Lord, the iniquity of this People, according to the greatness of thy mercy,
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and as thou hast forgiven this People from Egypt, even till now: And the Lord said, I have pardoned, according to thy word;
and as thou hast forgiven this People from Egypt, even till now: And the Lord said, I have pardoned, according to thy word;
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But as truly as I live, all the Earth shall be filled with the Glory of the Lord. But as truly as I live, all the Earth shall be filled with the Glory of the Lord.
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At ver. 22. Because all these men which have seen my Glory, and my Miracles which I did in Egypt, and in the Wilderness, and have tempted me now these ten times,
At ver. 22. Because all these men which have seen my Glory, and my Miracles which I did in Egypt, and in the Wilderness, and have tempted me now these ten times,
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and have not hearkened to my voyce, surely they shal not see the Land, which I sware to give unto their Fathers. and have not harkened to my voice, surely they shall not see the Land, which I sware to give unto their Father's.
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Though I pardon them, saith God, they shal never come into Canaan, the Land of Rest that I have promised;
Though I pardon them, Says God, they shall never come into Canaan, the Land of Rest that I have promised;
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Why? Because they have sinned these ten times, murmuring again, and again, and again;
Why? Because they have sinned these ten times, murmuring again, and again, and again;
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so that it is exceedingly displeasing unto the Lord, for a man to fal into the same sin again, and again.
so that it is exceedingly displeasing unto the Lord, for a man to fall into the same since again, and again.
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But yet I say, it is possible that a good man, and true Disciple of Christ, may fal into the same sin, again, and again:
But yet I say, it is possible that a good man, and true Disciple of christ, may fall into the same since, again, and again:
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It was a sin for them thus to sleep, when our Savior had commanded them to watch and pray;
It was a since for them thus to sleep, when our Saviour had commanded them to watch and pray;
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but they slept again, and again.
but they slept again, and again.
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Look I pray you it to Job 19. and see what Job saith concerning his friends;
Look I pray you it to Job 19. and see what Job Says Concerning his Friends;
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These ten times (saith b• at verse 3.) have ye reproached me, yet are ye not ashamed. These ten times (Says b• At verse 3.) have you reproached me, yet Are you not ashamed.
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It is an evil thing to reproach a man, it is worser to reproach a godly man, it is yet worser to reproach a godly man under Affliction, and to afflict the afflicted;
It is an evil thing to reproach a man, it is Worse to reproach a godly man, it is yet Worse to reproach a godly man under Affliction, and to afflict the afflicted;
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but to reproach a man ten times, this is evil indeed: yet saith Job, These ten times have ye reproached me;
but to reproach a man ten times, this is evil indeed: yet Says Job, These ten times have you reproached me;
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and yet Job 's Friends were godly.
and yet Job is Friends were godly.
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Possibly then, a good man may fal into the same sin again, and again, ten times, that is very often.
Possibly then, a good man may fall into the same since again, and again, ten times, that is very often.
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And you know how it was with Abraham, the Father of the Faithful;
And you know how it was with Abraham, the Father of the Faithful;
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you read in Genesis, 12. that when he was driven by reason of Famine, into Egypt, he desired his Wife Sarah to say, that she was his Sister;
you read in Genesis, 12. that when he was driven by reason of Famine, into Egypt, he desired his Wife Sarah to say, that she was his Sister;
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which indeed was no lye, but his sin of Unbelief, and very evil; for thereby he put his Wife upon a great Temptation;
which indeed was no lie, but his since of Unbelief, and very evil; for thereby he put his Wife upon a great Temptation;
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yet if you look into the 20. Chapter, you shal find, that he was at the same work again, And Abraham journeyed towards the South Country;
yet if you look into the 20. Chapter, you shall find, that he was At the same work again, And Abraham journeyed towards the South Country;
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and Abraham said (at ver. 2.) of Sarah his Wife, she is my Sister. and Abraham said (At ver. 2.) of Sarah his Wife, she is my Sister.
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And so also if you look into 2. Chron. 19. you shal find it was thus with that good King Jehosaphat, complying too much with the King of Israel,
And so also if you look into 2. Chronicles 19. you shall find it was thus with that good King Jehoshaphat, complying too much with the King of Israel,
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for which he is reproved, at verse 2. And Jehu went out to meet him,
for which he is reproved, At verse 2. And Jehu went out to meet him,
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and said to King Jehosaphat, shouldest thou help the ungodly, and love them that hate the Lord? therfore is wrath upon thee from before the Lord: and said to King Jehoshaphat, Shouldst thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord:
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yet if you look into the 20. Chapter, you shal find, that he fals into the same sin again:
yet if you look into the 20. Chapter, you shall find, that he falls into the same since again:
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And Eliazar prophesied against Jehosaphat, saying, (at the last verse) Because thou hast joyned thy self with Ahaziah, the Lord hath broken thy works; And Eliazar prophesied against Jehoshaphat, saying, (At the last verse) Because thou hast joined thy self with Ahaziah, the Lord hath broken thy works;
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and the Ships were broken, that they were not able to go to Tarshish. Jehosaphat a good man, yet he fals into the same sin again:and the Ships were broken, that they were not able to go to Tarshish. Jehoshaphat a good man, yet he falls into the same since again:
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So that I shal not need to spend longer time in this, it is too apparent, Possibly a good man, a true Disciple of Christ, may fal into the same Sin again, and again. That is the First.
So that I shall not need to spend longer time in this, it is too apparent, Possibly a good man, a true Disciple of christ, may fall into the same since again, and again. That is the First.
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Secondly: Though a man do fall into the same Sin, again, and again, yet it may be but an InfirmitySecondly: Though a man do fallen into the same since, again, and again, yet it may be but an Infirmity
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For the opening, and cleering of this, we must consider what a Sin of Infirmity is,
For the opening, and clearing of this, we must Consider what a since of Infirmity is,
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and what is the true notion of it: which being cleered, the Truth proposed wil Naturally fal into your bosom.
and what is the true notion of it: which being cleared, the Truth proposed will Naturally fall into your bosom.
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Properly therefore, a Sin of Infirmity, is that sin, which doth rather arise from want of strength to resist, than from wil to commit;
Properly Therefore, a since of Infirmity, is that since, which does rather arise from want of strength to resist, than from will to commit;
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else it should be wickedness, and not weakness. But in Scripture Phrase, it is called a weakness;
Else it should be wickedness, and not weakness. But in Scripture Phrase, it is called a weakness;
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as here in this Chapter, The Spirit is willing, but the Flesh is weak and Rom. 6.19. I speak after the manner of men, because of the infirmity, or weakness of your flesh. And therefore,
as Here in this Chapter, The Spirit is willing, but the Flesh is weak and Rom. 6.19. I speak After the manner of men, Because of the infirmity, or weakness of your Flesh. And Therefore,
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It must be in one that hath Spiritual Life: You do not say that a stone is infirm, or weak;
It must be in one that hath Spiritual Life: You do not say that a stone is infirm, or weak;
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Why? Because a stone hath no life in it: infirmity is a defect in one that hath life.
Why? Because a stone hath no life in it: infirmity is a defect in one that hath life.
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And I say, it doth arise, not from wilfulness, but want of strength to resist.
And I say, it does arise, not from wilfulness, but want of strength to resist.
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Now this want of strength to resist, doth either arise from some Natural cause, which one cannot avoid;
Now this want of strength to resist, does either arise from Some Natural cause, which one cannot avoid;
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of which Paul speaks, in Rom. 7.19. The good that I would, I do not; but the evil which I would not, that I do: and why so? he gives the reason at verse 21. I find then a Law, that when I would do good, evil is present with me;
of which Paul speaks, in Rom. 7.19. The good that I would, I do not; but the evil which I would not, that I do: and why so? he gives the reason At verse 21. I find then a Law, that when I would do good, evil is present with me;
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and verse 23. I find a Law in my Members, fighting against the Law of my Mind,
and verse 23. I find a Law in my Members, fighting against the Law of my Mind,
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and leading me captive, &c. Or else it doth arise from some present distemper, and that either in the Mind and Judgment,and leading me captive, etc. Or Else it does arise from Some present distemper, and that either in the Mind and Judgement,
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and then it is called an Error, Who knoweth the Errors of his Life? Or else this distemper doth arise from some present passion, fear,
and then it is called an Error, Who Knoweth the Errors of his Life? Or Else this distemper does arise from Some present passion, Fear,
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or the like, whereby a man is hurried into evil, and then he is said to be overtaken, Gal. 6.1.
or the like, whereby a man is hurried into evil, and then he is said to be overtaken, Gal. 6.1.
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So that when a man is alive unto God, and doth commit a Sin for want of strength to resist,
So that when a man is alive unto God, and does commit a since for want of strength to resist,
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then he is said to sin out of infirmity. First:
then he is said to sin out of infirmity. First:
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Therfore if you ask, Whether every Sin that a godly man doth commit, be a Sin of infirmity? I answer, No. Because there are some Sins that a godly man doth commit, which he hath strength to avoid.
Therefore if you ask, Whither every since that a godly man does commit, be a since of infirmity? I answer, No. Because there Are Some Sins that a godly man does commit, which he hath strength to avoid.
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Somtimes the word Infirmity is taken largely, for all Sin: which Jesus Christ our High Priest, doth sympathize with us in.
Sometimes the word Infirmity is taken largely, for all since: which jesus christ our High Priest, does sympathise with us in.
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So Heb, 4. We have not such an High Priest who cannot be touched with our infirmities:
So Hebrew, 4. We have not such an High Priest who cannot be touched with our infirmities:
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And thus al the Sins of the Godly, may be, and are Sins of Infirmity.
And thus all the Sins of the Godly, may be, and Are Sins of Infirmity.
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But properly and strictly, an Infirmity is that Sin which a man is taken captive by, against his wil, Rom. 7. that is, against the general bent,
But properly and strictly, an Infirmity is that since which a man is taken captive by, against his will, Rom. 7. that is, against the general bent,
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and frame of his heart, which he hath not present strength to resist. So Rom. 15.1. Ye which are strong, ought to bear the infirmities of those that are weak.
and frame of his heart, which he hath not present strength to resist. So Rom. 15.1. You which Are strong, ought to bear the infirmities of those that Are weak.
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And thus every Sin that a Godly man commits, is not a Sin of Infirmity. Secondly:
And thus every since that a Godly man commits, is not a since of Infirmity. Secondly:
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If you ask, Whether any Sin that a wicked man doth commit, be a Sin of Infirmity? I answer, No:
If you ask, Whither any since that a wicked man does commit, be a since of Infirmity? I answer, No:
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Because he hath no spiritual Life, and infirmity is in one that hath life;
Because he hath no spiritual Life, and infirmity is in one that hath life;
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and therefore a wicked man being dead, his Sin that he commits, cannot be called a Sin of Infirmity.
and Therefore a wicked man being dead, his since that he commits, cannot be called a since of Infirmity.
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Thirdly? If you ask, Whether any great, gross, foul, s••ndalous Sin, be, or can be a Sin of Infirmity? I answer, No:
Thirdly? If you ask, Whither any great, gross, foul, s••ndalous since, be, or can be a since of Infirmity? I answer, No:
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Because it is a sickness (as Austin wel observes) and not a weakness,
Because it is a sickness (as Austin well observes) and not a weakness,
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for, saith he, there is a great deal of difference between Aegrotus, and Infirmus: If a man have some distemper and ailment in his Body,
for, Says he, there is a great deal of difference between Sick, and Infirmus: If a man have Some distemper and ailment in his Body,
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but if a man have a distemper and illness in his Body, whereby he is driven both from meat,
but if a man have a distemper and illness in his Body, whereby he is driven both from meat,
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and work, and doth lie by it, then it is not an infirmity, but a sickness.
and work, and does lie by it, then it is not an infirmity, but a sickness.
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So Spiritually, If a man have a failing, and yet through the Grace of God he bears up to meat and work, it is an infirmity;
So Spiritually, If a man have a failing, and yet through the Grace of God he bears up to meat and work, it is an infirmity;
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but if he sin, and thereby be driven both from meat and work, through the commission of some gross sin, this is a sickness, this is no weakness or infirmity.
but if he sin, and thereby be driven both from meat and work, through the commission of Some gross since, this is a sickness, this is no weakness or infirmity.
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So then properly, the Sin of Infirmity, is that Sin which is committed by one that is spiritually alive unto God,
So then properly, the since of Infirmity, is that since which is committed by one that is spiritually alive unto God,
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and which doth arise from want of strength to resist, and not from will to commit.
and which does arise from want of strength to resist, and not from will to commit.
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And thus you see briefly, what the Nature of this Sin of Infirmity is. But yet this doth not come neer enough:
And thus you see briefly, what the Nature of this since of Infirmity is. But yet this does not come near enough:
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When may a man he said to sin a Sin of Infirmity? and how shall I know whether any sin be of that Rate of sins,
When may a man he said to sin a since of Infirmity? and how shall I know whither any since be of that Rate of Sins,
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or no? For if the Lord will not cast a man off for a sin of infirmity, it concerns me to consider what kind of sins my sins are:
or no? For if the Lord will not cast a man off for a since of infirmity, it concerns me to Consider what kind of Sins my Sins Are:
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There are some sins that God doth reject men for; as in the case of Saul, God rejected him for his sin;
There Are Some Sins that God does reject men for; as in the case of Saul, God rejected him for his since;
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when may a man therefore be said to sin out of infirmity? For Answer unto this, First, I shal speak unto some Mistakes. Secondly:when may a man Therefore be said to since out of infirmity? For Answer unto this, First, I shall speak unto Some Mistakes. Secondly:
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I wil speak somthing unto it Negatively, and somthing Affirmatively. First, for Mistakes: There are Mistakes on both hands:
I will speak something unto it Negatively, and something Affirmatively. First, for Mistakes: There Are Mistakes on both hands:
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Some think that the Sins which they commit, are not Sins of Infirmity, when indeed they are:
some think that the Sins which they commit, Are not Sins of Infirmity, when indeed they Are:
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And some think that their sins are Sins of Infirmity, when indeed they are not.
And Some think that their Sins Are Sins of Infirmity, when indeed they Are not.
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Both on the right hand, and on the left hand, men are mistaken about this matter.
Both on the right hand, and on the left hand, men Are mistaken about this matter.
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On the left hand, Men think that their Sins are Infirmities, when indeed they are not,
On the left hand, Men think that their Sins Are Infirmities, when indeed they Are not,
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and that upon a four-sold accompt, B•cause their Sin is but smal in bulk; or because that they are tempted, and drawn into their Sin by others;
and that upon a Four-sold account, B•cause their since is but small in bulk; or Because that they Are tempted, and drawn into their since by Others;
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and because they do strive against their sin; and because they are troubled after it.
and Because they do strive against their since; and Because they Are troubled After it.
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1. I think, wil some say, that my sin is a Sin of Infirmity, because it is but smal.
1. I think, will Some say, that my since is a since of Infirmity, Because it is but small.
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But if you look into 1 Sam. 15. you may read, that Sauls Sin for which the Lord rejected him, was of no great outward bulk;
But if you look into 1 Sam. 15. you may read, that Saul's since for which the Lord rejected him, was of no great outward bulk;
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for he spared the Fatlings that he might sacrifice thereby;
for he spared the Fatlings that he might sacrifice thereby;
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and though he spared the King Agag, it was neither murder that he committed, nor adultery, nor drunkenness;
and though he spared the King Agag, it was neither murder that he committed, nor adultery, nor Drunkenness;
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yet saith the Lord unto him, Thy sin is as the sin of Witchraft: A great many smal sins, may make as great a bulk as one gross sin;
yet Says the Lord unto him, Thy since is as the since of Witchcraft: A great many small Sins, may make as great a bulk as one gross since;
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yea, possibly there may be much sinfulness and evil in committing of a smal sin;
yea, possibly there may be much sinfulness and evil in committing of a small since;
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for as amongst men, it is the greatest incivility to break with another for a smal matter;
for as among men, it is the greatest incivility to break with Another for a small matter;
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so with God, to break with God for a smal thing, is a great unworthiness, and ingratitude.
so with God, to break with God for a small thing, is a great unworthiness, and ingratitude.
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Thus did Adam in eating the forbidden fruit; the smalness of the thing to be done, aggravated his sin;
Thus did Adam in eating the forbidden fruit; the smallness of the thing to be done, aggravated his since;
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and the smaller the thing is, the more unworthiness it is to break with God in so little;
and the smaller the thing is, the more unworthiness it is to break with God in so little;
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a smal leak neglected may sink the Ship, as wel as the most boisterous, and greatest wave;
a small leak neglected may sink the Ship, as well as the most boisterous, and greatest wave;
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and much skil may be seen in a smal work;
and much skill may be seen in a small work;
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a little watch &c. So your skil in sinning, may be seen in a smal sin;
a little watch etc. So your skill in sinning, may be seen in a small since;
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his sin is never smal, that thinks it smal:
his since is never small, that thinks it small:
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And if this be true, That there is no sin that a wicked man commits, which is a Sin of Infirmity, because he is dead;
And if this be true, That there is no since that a wicked man commits, which is a since of Infirmity, Because he is dead;
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then a man may commit a sin that is but smal in the bulk, and yet no Sin of Infirmity.
then a man may commit a since that is but small in the bulk, and yet no since of Infirmity.
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2. But I think my sin is a Sin of Infirmity, because I am tempted to it,
2. But I think my since is a since of Infirmity, Because I am tempted to it,
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and because I am drawn on by others.
and Because I am drawn on by Others.
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But I pray, was not Adam tempted unto the eating of the forbidden Fruit by Eve? And was not was Eve tempted by Satan? And wil you cal that a Sin of Infirmity that condemned al the World,
But I pray, was not Adam tempted unto the eating of the forbidden Fruit by Eve? And was not was Eve tempted by Satan? And will you call that a since of Infirmity that condemned all the World,
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as Adams Sin did? And I pray you, was not Aaron put upon making of the Golden Calf by the People? and wil you cal that Sin of Idolatry, a Sin of Infirmity? Possibly a man may be tempted, drawn unto Sin by others,
as Adams since did? And I pray you, was not Aaron put upon making of the Golden Calf by the People? and will you call that since of Idolatry, a since of Infirmity? Possibly a man may be tempted, drawn unto since by Others,
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and put upon it by others, and yet the Sin may be no Sin of Infirmity.
and put upon it by Others, and yet the since may be no since of Infirmity.
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3. But I think my Sin is a Sin of Infirmity, because I do strive against it.
3. But I think my since is a since of Infirmity, Because I do strive against it.
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And I pray, did not Pilate strive against the crucifying of Christ? he would have delivered him from the Jews, cals for a bason of Water,
And I pray, did not Pilate strive against the crucifying of christ? he would have Delivered him from the jews, calls for a basin of Water,
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and washed his hands, saying, I am free from the blood of this man, used means,
and washed his hands, saying, I am free from the blood of this man, used means,
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and did strive against it, and yet the Sin of Pilate no Sin of Infirmity:
and did strive against it, and yet the since of Pilate no since of Infirmity:
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Possibly therefore a man may strive against his Sin, and yet the Sin be no Sin of Infirmity.
Possibly Therefore a man may strive against his since, and yet the since be no since of Infirmity.
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And was not Esau troubled after he had sold his Birthright for a mess of pottage? did he not seek it with tears? And when Judas had betrayed his Master,
And was not Esau troubled After he had sold his Birthright for a mess of pottage? did he not seek it with tears? And when Judas had betrayed his Master,
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and our Savior, it is said that he repented of what he had done, and was troubled.
and our Saviour, it is said that he repented of what he had done, and was troubled.
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Surely then, though the Sin that I commit, may be lesser in bulk than anothers Sin,
Surely then, though the since that I commit, may be lesser in bulk than another's since,
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and smal comparatively, and though I be drawn into it by others, and though I do strive against it,
and small comparatively, and though I be drawn into it by Others, and though I do strive against it,
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and though I am troubled after it, yet it may be no Sin of Infirmity.
and though I am troubled After it, yet it may be no since of Infirmity.
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Yet, good Lord, how many poor souls are there that deceive themselves, and think that their sins are but Sins of Infirmity;
Yet, good Lord, how many poor Souls Are there that deceive themselves, and think that their Sins Are but Sins of Infirmity;
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and thus are mistaken on the left hand. But Secondly:
and thus Are mistaken on the left hand. But Secondly:
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As some are mistaken on the left hand, thinking that their Sins are Sins of Infirmity, when indeed they are not:
As Some Are mistaken on the left hand, thinking that their Sins Are Sins of Infirmity, when indeed they Are not:
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so others on the right hand are mistaken, and think that their Sins are not Sins of Infirmity,
so Others on the right hand Are mistaken, and think that their Sins Are not Sins of Infirmity,
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but of a worser Nature, when indeed they are: And that upon a Three-fold accompt. First: Because they Sin knowingly. Secondly:
but of a Worse Nature, when indeed they Are: And that upon a Threefold account. First: Because they since knowingly. Secondly:
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Because they fal into the same Sin again, and again, and do lie therein. Thirdly: Because they fal into the Sin after Admonition.
Because they fall into the same since again, and again, and do lie therein. Thirdly: Because they fall into the since After Admonition.
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O! (saith one) I fear my Sin is no Sin of Infirmity, for I sin knowingly, and with deliberation; OH! (Says one) I Fear my since is no since of Infirmity, for I sin knowingly, and with deliberation;
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I sin against my knowledg, and against my Conscience, and therefore my Sin, can be no Sin of Infirmity. I sin against my knowledge, and against my Conscience, and Therefore my since, can be no since of Infirmity.
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But for Answer hereunto, you must know, it is one thing for a man to sin knowingly, But for Answer hereunto, you must know, it is one thing for a man to sin knowingly,
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and another thing for a man to sin out of knowledg, or against his knowledg. As in case the of Ignorance;
and Another thing for a man to sin out of knowledge, or against his knowledge. As in case the of Ignorance;
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it is one thing for a man to sin ignoranter, and another thing to sin ex ignorantia. A man sins ignorantly when ignorance is the companion of his Sin only:
it is one thing for a man to sin ignoranter, and Another thing to since ex ignorantia. A man Sins ignorantly when ignorance is the Companion of his since only:
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A man sins out of ignorance, when ignorance is the only cause of his Sin, and not the companion only. As for example:
A man Sins out of ignorance, when ignorance is the only cause of his since, and not the Companion only. As for Exampl:
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Suppose a man be in fight, in a great Battel, and he kil another;
Suppose a man be in fight, in a great Battle, and he kill Another;
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he kils him because he did not know him, if he had known him in the Battel, he would not have killed him;
he kills him Because he did not know him, if he had known him in the Battle, he would not have killed him;
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here his ignorance is not the companion only, but the cause of it:
Here his ignorance is not the Companion only, but the cause of it:
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So that it is one thing to sin ignorantly, and another thing to sin out of ignorance.
So that it is one thing to sin ignorantly, and Another thing to sin out of ignorance.
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O! but I fear my Sin cannot be a Sin of Infirmity, because I fall into it, OH! but I Fear my since cannot be a since of Infirmity, Because I fallen into it,
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A man sins ignorantly, when ignorance is the companion of his fact: A man sins out of ignorance, when ignorance is the cause of it.
A man Sins ignorantly, when ignorance is the Companion of his fact: A man Sins out of ignorance, when ignorance is the cause of it.
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So a man sins knowingly, when knowledg is the companion of his fact:
So a man Sins knowingly, when knowledge is the Companion of his fact:
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but a man sins out of knowledg, or he sins against knowledg, when knowledg is the cause thereof;
but a man Sins out of knowledge, or he Sins against knowledge, when knowledge is the cause thereof;
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as when a man doth use his knowledg to make distinctions and shifts for his sin, whereby he is emboldened to it, and continues in it:
as when a man does use his knowledge to make Distinctions and shifts for his since, whereby he is emboldened to it, and continues in it:
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Knowledg is somtimes only a companion of sin; as when a man knows that the first risings of Sin are evil;
Knowledge is sometimes only a Companion of since; as when a man knows that the First risings of since Are evil;
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this knowledg is no cause of them, but meerly a companion: Somtimes knowledg is the cause of Sin;
this knowledge is no cause of them, but merely a Companion: Sometimes knowledge is the cause of since;
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as when a man doth know that his way is naught, and he doth deliberately consult and devise excuses and lyes to hide the same;
as when a man does know that his Way is nought, and he does deliberately consult and devise excuses and lies to hide the same;
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here his knowledg is the cause of those Sinful excuses, and the man doth not only Sin knowingly,
Here his knowledge is the cause of those Sinful excuses, and the man does not only since knowingly,
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and with knowledg, but out of knowledg, and against his knowledg; and this cannot stand with infirmity, but the former may:
and with knowledge, but out of knowledge, and against his knowledge; and this cannot stand with infirmity, but the former may:
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for the Disciple knew that it was evil for them to sleep; yet their Sin was a Sin of Infirmity.
for the Disciple knew that it was evil for them to sleep; yet their since was a since of Infirmity.
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O! but I fear that my Sin is no Sin of Infirmity, because I fal into it again, OH! but I Fear that my since is no since of Infirmity, Because I fall into it again,
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and again, and do lie in it. and again, and do lie in it.
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But do ye know what it is to lie in Sin? There is much mistake about lying in Sin:
But do you know what it is to lie in since? There is much mistake about lying in since:
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Possibly a man may lie in a Sin, yet never fal into the gross Acts thereof;
Possibly a man may lie in a since, yet never fall into the gross Acts thereof;
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he may he in the breach of the seventh Commandement, and yet never commit the gross Act of Adultery;
he may he in the breach of the seventh Commandment, and yet never commit the gross Act of Adultery;
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he may he in the Sin of Covetousness, yet never be any great Oppressor So on the other side, a man may possibly fall divers times into the same Sin, and yet not lie therein;
he may he in the since of Covetousness, yet never be any great Oppressor So on the other side, a man may possibly fallen diverse times into the same since, and yet not lie therein;
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for properly a man is said to lie in Sin, when he doth continue in it, and not purge it out:
for properly a man is said to lie in since, when he does continue in it, and not purge it out:
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so he that is born of God, Sinneth not, because his heart is as a Fountain,
so he that is born of God, Sinneth not, Because his heart is as a Fountain,
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or Spring, that purifies it self from that dirt and filth of Sin which doth fal into it:
or Spring, that Purifies it self from that dirt and filth of since which does fall into it:
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but as the Apostle speaks, The whol world lies in wickedness;
but as the Apostle speaks, The Whole world lies in wickedness;
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Why? Because a wicked mans heart is as a Lake, or standing Pool, which keeps all that dirt which is thrown into it.
Why? Because a wicked men heart is as a Lake, or standing Pool, which keeps all that dirt which is thrown into it.
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Now if you do thus keep, and lie in your Sin, why do you so complain? this your complaining argues that there is some purging out,
Now if you do thus keep, and lie in your since, why do you so complain? this your complaining argues that there is Some purging out,
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To that I say no more, but desire you to consider the Instance that is here before you:
To that I say no more, but desire you to Consider the Instance that is Here before you:
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The Disciples slept, our Lord and Savior Christ comes and wakens them; yea, and he chides them too;
The Disciples slept, our Lord and Saviour christ comes and wakens them; yea, and he chides them too;
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what, saith he, cannot ye watch with me one hour, watch and pray, and yet they slept again;
what, Says he, cannot you watch with me one hour, watch and pray, and yet they slept again;
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and he comes and wakens them again, and admonishe•h them again, and yet they slept again.
and he comes and wakens them again, and admonishe•h them again, and yet they slept again.
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Possibly therefore, a man may fal into the same Sin again, and again, yea, even after Admonition,
Possibly Therefore, a man may fall into the same since again, and again, yea, even After Admonition,
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and yet it may be a Sin of Infirmity: Yet how many poor souls are there, that are mistaken here on the right hand,
and yet it may be a since of Infirmity: Yet how many poor Souls Are there, that Are mistaken Here on the right hand,
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and do think that their Sins are no Sins of Infirmity, when indeed they are.
and do think that their Sins Are no Sins of Infirmity, when indeed they Are.
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But if there be such mistakes, how shall we then know, whether our Sins be Sins of Infirmity? First, Negatively:But if there be such mistakes, how shall we then know, whither our Sins be Sins of Infirmity? First, Negatively:
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That is no Sin of Infirmity which is a gross, foul, scandalous Sin, committed with deliberation, and consultation:
That is no since of Infirmity which is a gross, foul, scandalous since, committed with deliberation, and consultation:
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It is said of David, that he turned not aside to the right hand, or to the left, save only in the matter of Ʋriah: It seems then, that in this matter he did turn aside;
It is said of David, that he turned not aside to the right hand, or to the left, save only in the matter of Ʋriah: It seems then, that in this matter he did turn aside;
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but why is it said that he turned aside here, and not in other things? did he not Sin at other times? Yes, very often:
but why is it said that he turned aside Here, and not in other things? did he not since At other times? Yes, very often:
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but there is a difference between missing ones way, and turning aside out of ones way;
but there is a difference between missing ones Way, and turning aside out of ones Way;
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a man may ignorantly miss his way, or unadvisedly; but he that turns aside out of his way, doth it voluntarily, and deliberately:
a man may ignorantly miss his Way, or unadvisedly; but he that turns aside out of his Way, does it voluntarily, and deliberately:
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and so did David here in this case, and not in others;
and so did David Here in this case, and not in Others;
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this act was a foul fact, which he was able, and had strength to avoid, committed with much deliberation,
this act was a foul fact, which he was able, and had strength to avoid, committed with much deliberation,
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and therefore it was no Sin of Infirmity.
and Therefore it was no since of Infirmity.
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So that if a mans Sin committed, be a gross, foul, scandalous Sin, committed with deliberation,
So that if a men since committed, be a gross, foul, scandalous since, committed with deliberation,
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and consultation, this is no Sin of Infirmity. Secondly:
and consultation, this is no since of Infirmity. Secondly:
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If the Sin be a Ring-leader unto other foul Sins, it is no Sin of Infirmity;
If the since be a Ringleader unto other foul Sins, it is no since of Infirmity;
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the Ring-leading Sin, is the most hainous Sin;
the Ring-leading since, is the most heinous since;
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you shal observe therefore, that when Samuel was raised up (whether it was true Samuel, or false, I wil not now debate) when he was raised up by the Witch of Endor, in 1 Sam. 28. the only Sin that Samuel laies to the charge of Saul, is this (at verse 18.) That he obeyed not the Voyce of the Lord, in executing his fierce wrath upon Amalek; Because thou obeyed'st not the voyce of the Lord,
you shall observe Therefore, that when Samuel was raised up (whither it was true Samuel, or false, I will not now debate) when he was raised up by the Witch of Endor, in 1 Sam. 28. the only since that Samuel lays to the charge of Saul, is this (At verse 18.) That he obeyed not the Voice of the Lord, in executing his fierce wrath upon Amalek; Because thou obeyedest not the voice of the Lord,
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nor executed'st his fierce wrath upon Amalek (saith Samuel) therefore hath the Lord done this thing unto thee this day.
nor executed'st his fierce wrath upon Amalek (Says Samuel) Therefore hath the Lord done this thing unto thee this day.
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Moreover, the Lord wil also deliver Israel with thee into the hands of the Philistims. Moreover, the Lord will also deliver Israel with thee into the hands of the philistines.
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If you read this story, you shal find, that this only Sin, Samuel doth instance in;
If you read this story, you shall find, that this only since, Samuel does instance in;
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Saul had committed other Sins, Saul had persecuted David, and out of malice, and had committed great Sins,Saul had committed other Sins, Saul had persecuted David, and out of malice, and had committed great Sins,
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why doth Samuel instance in this Sin above al other Sins? but because this Sin was the Ring-leading Sin unto al the Sins that Saul did commit;
why does Samuel instance in this since above all other Sins? but Because this since was the Ring-leading since unto all the Sins that Saul did commit;
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and therefore this is charged upon him especially, as a great and a hainous Sin. And you see how it is amongst men;
and Therefore this is charged upon him especially, as a great and a heinous Sin. And you see how it is among men;
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if there be a rebellion, or insurrection, they take the Ring-leader, and hang up him; for say they, this is the great Transgressor, for he is the Ring-leader.
if there be a rebellion, or insurrection, they take the Ringleader, and hang up him; for say they, this is the great Transgressor, for he is the Ringleader.
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So amongst Sins, the great Sin, is the Ring-leader;
So among Sins, the great since, is the Ringleader;
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and therefore if your Sin be a Ring-leader unto other soul Sins, it is not a Sin of Infirmity. That's the Second. Thirdly:
and Therefore if your since be a Ringleader unto other soul Sins, it is not a since of Infirmity. That's the Second. Thirdly:
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A Sin of Presumption is not a Sin of Infirmity:
A since of Presumption is not a since of Infirmity:
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Sins of Presumption, and Sins of Infirmity, are set in opposition one to the other, in Numbers, 15. and Psalm, 19. Now I pray,
Sins of Presumption, and Sins of Infirmity, Are Set in opposition one to the other, in Numbers, 15. and Psalm, 19. Now I pray,
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when doth a man sin out of Presumption, but when he sinneth because God is merciful? when he sinneth,
when does a man since out of Presumption, but when he Sinneth Because God is merciful? when he Sinneth,
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because his Sin can, and may stand with Grace? when he sinneth, because the Sin is but an infirmity? when he sinneth,
Because his since can, and may stand with Grace? when he Sinneth, Because the since is but an infirmity? when he Sinneth,
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because he shal repent afterwards? Now this is ordinary.
Because he shall Repent afterwards? Now this is ordinary.
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I have read of a certain yong man, who being admonished of the evil of his way and course,
I have read of a certain young man, who being admonished of the evil of his Way and course,
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and pressed to leave his wickedness, by the consideration of Judgment, Eternity, and Death a coming, that he said,
and pressed to leave his wickedness, by the consideration of Judgement, Eternity, and Death a coming, that he said,
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Why tel ye me of these things? I wil do wel enough; for when Death comes, I wil speak but three words, and wil help al;
Why tell you me of these things? I will do well enough; for when Death comes, I will speak but three words, and will help all;
q-crq vvb pn22 pno11 pp-f d n2? pns11 vmb vdi av av-d; c-acp q-crq n1 vvz, pns11 vmb vvi p-acp crd n2, cc vmb vvi d;
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and so he went on in the way of his Sin:
and so he went on in the Way of his since:
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but in the end, coming to a Bridg on Hors-back, to go over a deep Water, the Horse stumbling,
but in the end, coming to a Bridge on Horseback, to go over a deep Water, the Horse stumbling,
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and he laboring to recover his Horse, could not, but at last he let go the Bridle,
and he labouring to recover his Horse, could not, but At last he let go the Bridle,
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and gave up himself, and Horse to the Waters, and was heard to say these three words;
and gave up himself, and Horse to the Waters, and was herd to say these three words;
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Devil take all. Here was three words indeed, and an Example for all men who think to repent with a three-word Repentance at last (viz. Lord have mercy ) to take heed by. devil take all. Here was three words indeed, and an Exampl for all men who think to Repent with a three-word Repentance At last (viz. Lord have mercy) to take heed by.
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and when a man doth therefore sin the rather, because God is merciful, or because the Sin is but a Sin of Infirmity,
and when a man does Therefore sin the rather, Because God is merciful, or Because the since is but a since of Infirmity,
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or because he hopes to repent afterward, or because his Sin may, and can stand with Grace, this is a Sin of Presumption,
or Because he hope's to Repent afterwards, or Because his since may, and can stand with Grace, this is a since of Presumption,
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and is no Sin of Infirmity: Sins of Presumption, are no Sins of Infirmity. Fourthly: If the Sin be a reigning Sin, then it is no Sin of Infirmity;
and is no since of Infirmity: Sins of Presumption, Are no Sins of Infirmity. Fourthly: If the since be a reigning since, then it is no since of Infirmity;
cc vbz av-dx n1 pp-f n1: n2 pp-f n1, vbr dx n2 pp-f n1. ord: cs dt n1 vbb dt j-vvg n1, av pn31 vbz dx n1 pp-f n1;
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for when Sin reigns, Grace doth not: therefore saith the Apostle, Rom. 6. Let not Sin have dominion over you;
for when since reigns, Grace does not: Therefore Says the Apostle, Rom. 6. Let not since have dominion over you;
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for ye are not under the Law, but under Grace; and when Sin reigns, it is in its ful strength.for you Are not under the Law, but under Grace; and when since reigns, it is in its full strength.
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Now a Sin of Infirmity, is not therefore called infirmity, because (as the School-men would) it doth make a man infirm, by impeding,
Now a since of Infirmity, is not Therefore called infirmity, Because (as the Schoolmen would) it does make a man infirm, by impeding,
av dt n1 pp-f n1, vbz xx av vvn n1, c-acp (c-acp dt n2 vmd) pn31 vdz vvi dt n1 j, p-acp vvg,
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and hindering the vital operations of the Soul; for then al Sins, and especially the greatest, should be Sins of Infirmity:
and hindering the vital operations of the Soul; for then all Sins, and especially the greatest, should be Sins of Infirmity:
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But it is said to be a Sin of Infirmity, because it doth arise from weakness, the strength thereof being taken out, and mortified;
But it is said to be a since of Infirmity, Because it does arise from weakness, the strength thereof being taken out, and mortified;
cc-acp pn31 vbz vvn pc-acp vbi dt n1 pp-f n1, c-acp pn31 vdz vvi p-acp n1, dt n1 av vbg vvn av, cc vvn;
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and therefore a reigning Sin can be no Sin of Infirmity. Now Sin reigneth in a man,
and Therefore a reigning since can be no since of Infirmity. Now since Reigneth in a man,
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1. When it hath the command of his Duties, his Spiritual Duties.
1. When it hath the command of his Duties, his Spiritual Duties.
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When a Master commands a Servant from his Meat, it argues that he rules over him;
When a Master commands a Servant from his Meat, it argues that he rules over him;
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and if you see a man rise from his Meat at the command of another, you say,
and if you see a man rise from his Meat At the command of Another, you say,
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surely this man is the others Servant, for he was at Dinner, or Supper, and the other did but speak,
surely this man is the Others Servant, for he was At Dinner, or Supper, and the other did but speak,
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or come by him, and he took his Hat, and Cloak, and left all his Meat, and followed him.
or come by him, and he took his Hat, and Cloak, and left all his Meat, and followed him.
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So, when a man shal sit down to Duty, and he shal ordinarily he commanded from his Duty by his Sin, what doth this argue,
So, when a man shall fit down to Duty, and he shall ordinarily he commanded from his Duty by his since, what does this argue,
np1, c-crq dt n1 vmb vvi a-acp p-acp n1, cc pns31 vmb av-jn pns31 vvd p-acp po31 n1 p-acp po31 n1, q-crq vdz d vvi,
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but that his Sin is his Master, and doth rule, and reign over him.
but that his since is his Master, and does Rule, and Reign over him.
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2. When Men do yield the Members of their Bodies, as weapons of unrighteousness unto Sin, then Sin reigns in them; 2. When Men do yield the Members of their Bodies, as weapons of unrighteousness unto since, then since reigns in them;
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Let not sin reign in your mortal Body (saith the Apostle) that ye should obey it in the lusts thereof, Let not since Reign in your Mortal Body (Says the Apostle) that you should obey it in the Lustiest thereof,
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neither yield ye your members as weapons of unrighteousness unto sin, Rom. 6.12, 13. 3. Sin reigns, when it usually riseth by opposition:neither yield you your members as weapons of unrighteousness unto since, Rom. 6.12, 13. 3. since reigns, when it usually Riseth by opposition:
av-dx vvi pn22 po22 n2 c-acp n2 pp-f n1 p-acp n1, np1 crd, crd crd n1 vvz, c-crq pn31 av-j vvz p-acp n1:
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'Tis with Sin, as with Grace;
It's with since, as with Grace;
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and if the Sin be committed by al the Saints, then it doth rather arise from want of strength to resist, than from wil to commit:
and if the since be committed by all the Saints, then it does rather arise from want of strength to resist, than from will to commit:
cc cs dt n1 vbb vvn p-acp d dt n2, cs pn31 vdz av vvi p-acp n1 pp-f n1 pc-acp vvi, cs p-acp n1 pc-acp vvi:
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when Grace is in power, it riseth by opposition, I will yet be more vile, saith David; and when the beleeving blind man, was commanded to hold his peace, he cried so much the more, Jesus, thou Son of David, have mercy on me: herein the Power of Godliness, is distinguished from the Form. Godliness in Power, rises by opposition, but the Form doth not;
when Grace is in power, it Riseth by opposition, I will yet be more vile, Says David; and when the believing blind man, was commanded to hold his peace, he cried so much the more, jesus, thou Son of David, have mercy on me: herein the Power of Godliness, is distinguished from the Form Godliness in Power, rises by opposition, but the From does not;
c-crq n1 vbz p-acp n1, pn31 vvz p-acp n1, pns11 vmb av vbi av-dc j, vvz np1; cc c-crq dt j-vvg j n1, vbds vvn pc-acp vvi po31 n1, pns31 vvd av av-d dt av-dc, np1, pns21 n1 pp-f np1, vhb n1 p-acp pno11: av dt n1 pp-f n1, vbz vvn p-acp dt np1 n1 p-acp n1, vvz p-acp n1, cc-acp dt n1 vdz xx;
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but the Power of Faith doth, the Power of Love doth, and the Power of Repentance doth:
but the Power of Faith does, the Power of Love does, and the Power of Repentance does:
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even as a little fire, is quenched with water;
even as a little fire, is quenched with water;
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but if the fire be strong, it flames and burns out the more by that dish of water which ye do cast upon it. So in regard of Sin;
but if the fire be strong, it flames and burns out the more by that dish of water which you do cast upon it. So in regard of since;
cc-acp cs dt n1 vbb j, pn31 vvz cc vvz av dt av-dc p-acp d n1 pp-f n1 r-crq pn22 vdb vvi p-acp pn31. av p-acp n1 pp-f n1;
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where it is in power, it wil not be quenched by opposition, but it flames out the more:
where it is in power, it will not be quenched by opposition, but it flames out the more:
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witness that powerful malice of the Jews against Christ, who when they were but a little checked by Pilate, they cried out so much the more, Crucifie him, Crucifie him.
witness that powerful malice of the jews against christ, who when they were but a little checked by Pilate, they cried out so much the more, Crucify him, Crucify him.
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Doth thy Sin therefore ordinarily rise by opposition? this argues that it is Sin in power, that it reigns in thee, that it is no Sin of Infirmity;
Does thy since Therefore ordinarily rise by opposition? this argues that it is since in power, that it reigns in thee, that it is no since of Infirmity;
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for a reigning, ful breathed Sin, is no Sin of Infirmity. Thus Negatively.
for a reigning, full breathed since, is no since of Infirmity. Thus Negatively.
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But how shal we know then Affirmatively, whether our Sin be a Sin of Infirmity? Thus:But how shall we know then Affirmatively, whither our since be a since of Infirmity? Thus:
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If it do meerly proceed from want of Age in Christianity, then it is without doubt, a Sin of Infirmity:
If it do merely proceed from want of Age in Christianity, then it is without doubt, a since of Infirmity:
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There are several ranks and forms of Christians in the School of Christ: The Apostle John doth allude unto three Ages;
There Are several ranks and forms of Christians in the School of christ: The Apostle John does allude unto three Ages;
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I write unto you Fathers (saith he) I write unto you yong men, I write unto you Father's (Says he) I write unto you young men,
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and I write unto you Babes. There are the grown Children of God, and there are Babes;and I write unto you Babes. There Are the grown Children of God, and there Are Babes;
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Babes are weak, and full of weaknesses:
Babes Are weak, and full of Weaknesses:
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and if your Sin be such as doth arise meerly from want of Age and time in Grace;
and if your since be such as does arise merely from want of Age and time in Grace;
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then it must needs be a Sin of a Babe, and so a Sin of Infirmity.
then it must needs be a since of a Babe, and so a since of Infirmity.
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If it be no other Sin than what is incident unto all the Saints, then it is a Sin of Infirmity;
If it be no other since than what is incident unto all the Saints, then it is a since of Infirmity;
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for that Sin which is committed by al the Saints, is no reigning Sin, but a Sin mortified, enervated, and weakened;
for that since which is committed by all the Saints, is no reigning since, but a since mortified, enervated, and weakened;
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there is no reigning Sin in the Child of God:
there is no reigning since in the Child of God:
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Sin reigning, and being under Grace, are opposed, Rom. 6. Let not sin have dominion over you, for ye are under Grace:
since reigning, and being under Grace, Are opposed, Rom. 6. Let not sin have dominion over you, for you Are under Grace:
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Those that are under Grace, have their Sin at an under:
Those that Are under Grace, have their since At an under:
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Is thy sin therefore no other than what is incident unto all Gods People? then surely it is no other than a Sin of Infirmity.
Is thy since Therefore no other than what is incident unto all God's People? then surely it is no other than a since of Infirmity.
vbz po21 n1 av dx n-jn cs q-crq vbz j p-acp d ng1 n1? av av-j pn31 vbz dx n-jn cs dt n1 pp-f n1.
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If it be such a Sin as you cannot avoid, which breaks in upon you before you are aware,
If it be such a since as you cannot avoid, which breaks in upon you before you Are aware,
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even before you can cal in for help from your Reason, and Consideration, and which the general bent and frame of your heart and soul is against,
even before you can call in for help from your Reason, and Consideration, and which the general bent and frame of your heart and soul is against,
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then it is a Sin of Infirmity;
then it is a since of Infirmity;
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for then it doth arise from want of strength to resist, and not from wil to commit: for then it does arise from want of strength to resist, and not from will to commit:
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This was the case of Paul, Rom. 7. when evil was present with him, being against the general bent and frame of his soul;
This was the case of Paul, Rom. 7. when evil was present with him, being against the general bent and frame of his soul;
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for saith he, I delight in the Law of God after the inward man, and yet the thing that I would not do, that do I:
for Says he, I delight in the Law of God After the inward man, and yet the thing that I would not do, that do I:
p-acp vvz pns31, pns11 vvb p-acp dt n1 pp-f np1 p-acp dt j n1, cc av dt n1 cst pns11 vmd xx vdi, cst vdb pns11:
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Can you therefore say with Paul, It is no more I that do it? &c. for my delight is otherwise,
Can you Therefore say with Paul, It is no more I that do it? etc. for my delight is otherwise,
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and the general bent and frame of my heart is otherwise; then may you also say, this is mine Infirmity.
and the general bent and frame of my heart is otherwise; then may you also say, this is mine Infirmity.
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If your Sin be your burden, because it is the burden of your Grace, then is your Sin, your infirmity:
If your since be your burden, Because it is the burden of your Grace, then is your since, your infirmity:
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I speak not of gross, foul, and scandalous Sins. But the Apostle tels us, Gal 6. that this Sin of Infirmity is our burden;
I speak not of gross, foul, and scandalous Sins. But the Apostle tells us, Gall 6. that this since of Infirmity is our burden;
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for having said in verse 1. If any one be overtaken, you that are spiritual restore him, &c. he then gives the reason of it at ver. 6. Bear ye one anothers burden:
for having said in verse 1. If any one be overtaken, you that Are spiritual restore him, etc. he then gives the reason of it At ver. 6. Bear you one another's burden:
c-acp vhg vvn p-acp n1 crd cs d pi vbi vvn, pn22 cst vbr j vvb pno31, av pns31 av vvz dt n1 pp-f pn31 p-acp fw-la. crd vvb pn22 crd j-jn n1:
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it seems then, that this Sin of Infirmity, is a burden unto him that commits it.
it seems then, that this since of Infirmity, is a burden unto him that commits it.
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Now a man may be burdened with Sin upon a two-fold accompt:
Now a man may be burdened with since upon a twofold account:
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Either because he is, or shal be burdened with it, in regard of pain, and punishment:
Either Because he is, or shall be burdened with it, in regard of pain, and punishment:
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or because it is the luggage and burden of his Grace and Duty.
or Because it is the luggage and burden of his Grace and Duty.
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In the first sense, All men may be burdened with Sin, even the most wicked man:
In the First sense, All men may be burdened with since, even the most wicked man:
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Cain was so burdened, when he cried out, and said, My sin, or burden, is greater than I can bear. In the second sense, Only those are burdened with Sin, that are Godly.Cain was so burdened, when he cried out, and said, My since, or burden, is greater than I can bear. In the second sense, Only those Are burdened with since, that Are Godly.
np1 vbds av vvn, c-crq pns31 vvd av, cc vvd, po11 n1, cc n1, vbz jc cs pns11 vmb vvi. p-acp dt ord n1, av-j d vbr vvn p-acp n1, cst vbr j.
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Doest thou therefore groan under the burden of this evil, though it be no gross and scandalous Sin,
Dost thou Therefore groan under the burden of this evil, though it be no gross and scandalous since,
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and that because it is a burden to your Grace and Duties, surely it is no other than a Sin of Infirmity.
and that Because it is a burden to your Grace and Duties, surely it is no other than a since of Infirmity.
cc d c-acp pn31 vbz dt n1 p-acp po22 n1 cc n2, av-j pn31 vbz dx n-jn cs dt n1 pp-f n1.
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An Infirmity wil hardly acknowledg it self to be a Sin of Infirmity; but the person in whom it is, fears lest it should be worse.
an Infirmity will hardly acknowledge it self to be a since of Infirmity; but the person in whom it is, fears lest it should be Worse.
dt n1 vmb av vvi pn31 n1 pc-acp vbi dt n1 pp-f n1; cc-acp dt n1 p-acp ro-crq pn31 vbz, vvz cs pn31 vmd vbi jc.
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'Tis in this case, as in the matter of Temptation;
It's in this case, as in the matter of Temptation;
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Though a wicked mans sins be his own, the brat of his own conception, and corruption,
Though a wicked men Sins be his own, the brat of his own conception, and corruption,
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yet he wil hardly acknowledg them to be his own corruption; no, but saith he, these are the Temptations of Satan, and not mine own corruption:
yet he will hardly acknowledge them to be his own corruption; no, but Says he, these Are the Temptations of Satan, and not mine own corruption:
av pns31 vmb av vvi pno32 pc-acp vbi po31 d n1; uh-dx, cc-acp vvz pns31, d vbr dt n2 pp-f np1, cc xx po11 d n1:
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A good man on the contrary saith, Nay, but these are mine own corruptions, not the Devils Temptations;
A good man on the contrary Says, Nay, but these Are mine own corruptions, not the Devils Temptations;
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O! these are worse than Temptations, they are al mine own: witness David, 1 Chron. 21.8. And David said unto God, I have sinned greatly, because I have done this thing, I have done very foolishly;
OH! these Are Worse than Temptations, they Are all mine own: witness David, 1 Chronicles 21.8. And David said unto God, I have sinned greatly, Because I have done this thing, I have done very foolishly;
uh d vbr av-jc cs n2, pns32 vbr d po11 d: vvb np1, crd np1 crd. cc np1 vvd p-acp np1, pns11 vhb vvn av-j, c-acp pns11 vhb vdn d n1, pns11 vhb vdn av av-j;
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yet the Devil provoked him to it, and it was originally his Temptation:
yet the devil provoked him to it, and it was originally his Temptation:
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for verse 1. it's said, And Satan stood up against Israel, and provoked David to number the People. David doth not lay the fault upon the Devil, but upon himself;
for verse 1. it's said, And Satan stood up against Israel, and provoked David to number the People. David does not lay the fault upon the devil, but upon himself;
p-acp n1 crd pn31|vbz vvd, cc np1 vvd a-acp p-acp np1, cc vvd np1 pc-acp vvi dt n1. np1 vdz xx vvi dt n1 p-acp dt n1, cc-acp p-acp px31;
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he did not say, I was thus and thus tempted by Satan; No, but I, even I have sin'd, and done foolishly:
he did not say, I was thus and thus tempted by Satan; No, but I, even I have sinned, and done foolishly:
pns31 vdd xx vvi, pns11 vbds av cc av vvn p-acp np1; uh-x, cc-acp pns11, av pns11 vhb vvn, cc vdi av-j:
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Temptation wil hardly acknowledg it self to be a Temptation; and so Infirmity will hardly acknowledg it self to be Infirmity;
Temptation will hardly acknowledge it self to be a Temptation; and so Infirmity will hardly acknowledge it self to be Infirmity;
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but the person in whom it is, doth fear worse, saying, this my sin is great,
but the person in whom it is, does Fear Worse, saying, this my since is great,
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and I fear it is no infirmity: Wicked men excuse their sin by infirmity, because it is no infirmity;
and I Fear it is no infirmity: Wicked men excuse their since by infirmity, Because it is no infirmity;
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but a good man fears it's worse than infirmity.
but a good man fears it's Worse than infirmity.
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And therefore is thy sin, no gross, and foul sin, and yet art thou afraid, that it is worse than infirmity? this doth rather argue, that it is no other than a sin of Infirmity.
And Therefore is thy since, no gross, and foul since, and yet art thou afraid, that it is Worse than infirmity? this does rather argue, that it is no other than a since of Infirmity.
cc av vbz po21 n1, dx j, cc j n1, cc av vb2r pns21 j, cst pn31 vbz jc cs n1? d vdz av-c vvi, cst pn31 vbz dx n-jn cs dt n1 pp-f n1.
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If your Sin do arise chiefly from some outward cause, it is a sin of Infirmity;
If your since do arise chiefly from Some outward cause, it is a since of Infirmity;
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for then it is not so much from wil to commit, as from want of strength to resist.
for then it is not so much from will to commit, as from want of strength to resist.
c-acp cs pn31 vbz xx av av-d p-acp n1 pc-acp vvi, c-acp p-acp n1 pp-f n1 pc-acp vvi.
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9293
The sin which the Apostle speaks of, Gal. 6.1. is a sin of infirmity, and the man that commits it, is said to be over-taken.
The since which the Apostle speaks of, Gal. 6.1. is a since of infirmity, and the man that commits it, is said to be overtaken.
dt n1 r-crq dt n1 vvz pp-f, np1 crd. vbz dt n1 pp-f n1, cc dt n1 cst vvz pn31, vbz vvn pc-acp vbi j.
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Now when a man is upon his journey travelling, and is over-taken by another person, his inward inclination and disposition was not to meet the other:
Now when a man is upon his journey traveling, and is overtaken by Another person, his inward inclination and disposition was not to meet the other:
av c-crq dt n1 vbz p-acp po31 n1 vvg, cc vbz j p-acp j-jn n1, po31 j n1 cc n1 vbds xx pc-acp vvi dt n-jn:
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So when a man is over-taken by Sin, it argues that his sin doth proceed from some outward cause;
So when a man is overtaken by since, it argues that his since does proceed from Some outward cause;
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and when it doth proceed from some outward cause, then he is truly said to be over-taken with it.
and when it does proceed from Some outward cause, then he is truly said to be overtaken with it.
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'Tis true, the worst of men say they are over-taken, when they sin:
It's true, the worst of men say they Are overtaken, when they sin:
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O! saith the Drunkard, I confess I was drunk at such a time, and in such a place,
OH! Says the Drunkard, I confess I was drunk At such a time, and in such a place,
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but I was drawn into it; my inward disposition was otherwise, but I was so and so over-taken.
but I was drawn into it; my inward disposition was otherwise, but I was so and so overtaken.
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But if men were only over-taken, and surprized by their Sin, then why are they angry with those who keep them from their sin? why are they in their own Element,
But if men were only overtaken, and surprised by their since, then why Are they angry with those who keep them from their since? why Are they in their own Element,
p-acp cs n2 vbdr av-j j, cc vvn p-acp po32 n1, av q-crq vbr pns32 j p-acp d r-crq vvb pno32 p-acp po32 n1? q-crq vbr pns32 p-acp po32 d n1,
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and never more at home than in the way of their sin? and why do they so heartily wil that which is the cause of their sin? It may be they do not wil the Effect, namely, Drunkenness;
and never more At home than in the Way of their since? and why do they so heartily will that which is the cause of their since? It may be they do not will the Effect, namely, drunkenness;
cc av-x av-dc p-acp n1-an cs p-acp dt n1 pp-f po32 n1? cc q-crq vdb pns32 av av-j vmb d r-crq vbz dt n1 pp-f po32 n1? pn31 vmb vbi pns32 vdb xx vvi dt vvb, av, n1;
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but do they not wil that which is the cause thereof? He that is over-taken with a sin, is unexpectedly surprized with the cause thereof;
but do they not will that which is the cause thereof? He that is overtaken with a since, is unexpectedly surprised with the cause thereof;
cc-acp vdb pns32 xx vvi d r-crq vbz dt n1 av? pns31 cst vbz j p-acp dt n1, vbz av-j vvn p-acp dt n1 av;
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and therefore if it be not a gross, and scandalous sin, it is a Sin of Infirmity.
and Therefore if it be not a gross, and scandalous since, it is a since of Infirmity.
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Infirmity loves Admonition, I mean the person that sins out of infirmity, loves to be admonished, takes Admonition kindly,
Infirmity loves Admonition, I mean the person that Sins out of infirmity, loves to be admonished, Takes Admonition kindly,
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and doth bless God for it.
and does bless God for it.
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Possibly the Admonition may be given scalding hot, and so he may refuse to take it down;
Possibly the Admonition may be given scalding hight, and so he may refuse to take it down;
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but ordinarily, he wil take the Admonition kindly.
but ordinarily, he will take the Admonition kindly.
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Ye know how it was with David, when he was going against the House of Nabal in a great Passion;
You know how it was with David, when he was going against the House of Nabal in a great Passion;
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Abigail came forth to meet him, and having admonished him of his Duty, he did not only forbear the evil intended,Abigail Come forth to meet him, and having admonished him of his Duty, he did not only forbear the evil intended,
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but he blessed God for her, and her words, who kept him that day from shedding innocent blood.
but he blessed God for her, and her words, who kept him that day from shedding innocent blood.
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Tel an honest man that he is out of his way, and direct him into it,
Tell an honest man that he is out of his Way, and Direct him into it,
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and he wil thank you for it:
and he will thank you for it:
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Tell a Thief that he is out of his way, and he wil laugh at you.
Tell a Thief that he is out of his Way, and he will laugh At you.
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So, tel a wicked man that he is out of his way, and he wil despise you for it:
So, tell a wicked man that he is out of his Way, and he will despise you for it:
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Tel a good man that he is out of his way, and he wil bless God for it, and for you;
Tell a good man that he is out of his Way, and he will bless God for it, and for you;
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Why? Because he hath but missed his way.
Why? Because he hath but missed his Way.
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Canst thou therefore, take an Admonition kindly when thou art out of thy way? This argues that thy Sin is one of those Infirmities, which Christ, our great High-Priest wil forgive, Who can have compassion on the ignorant,
Canst thou Therefore, take an Admonition kindly when thou art out of thy Way? This argues that thy since is one of those Infirmities, which christ, our great High-Priest will forgive, Who can have compassion on the ignorant,
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and on them that are out of the way; for that he also was compassed with infirmities, Heb. 5.2. An Infirmity discovers good, though it be in it self evil;and on them that Are out of the Way; for that he also was compassed with infirmities, Hebrew 5.2. an Infirmity discovers good, though it be in it self evil;
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it's an ill Sin, but a good Sign. The Thistle is an il weed, yet it discovers a fat, and a good Soyl:
it's an ill since, but a good Signen. The Thistle is an ill weed, yet it discovers a fat, and a good Soil:
pn31|vbz dt j-jn n1, cc-acp dt j n1. dt n1 vbz dt j-jn n1, av pn31 vvz dt j, cc dt j n1:
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Smoak is ill, but it discovers fire. So do the Saints Infirmities; though they be in themselves weaknesses, yet they discover life.
Smoak is ill, but it discovers fire. So do the Saints Infirmities; though they be in themselves Weaknesses, yet they discover life.
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The Gibeonites served the Israelites, and were hewers of wood, and drawers of water for them;
The Gibeonites served the Israelites, and were hewers of wood, and drawers of water for them;
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Moses was angry, but his anger did discover his Zeal: Job was somwhat impatient, but his impatience did discover his Innocency, and his great goodness:Moses was angry, but his anger did discover his Zeal: Job was somewhat impatient, but his impatience did discover his Innocency, and his great Goodness:
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Abraham failed in saying, Sarah was his Sister; but there was a Faith which this Unbeleef grew upon:Abraham failed in saying, Sarah was his Sister; but there was a Faith which this Unbelief grew upon:
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The Woman that came behind Christ, touching the hem of his Garment, came fearing and trembling, discovering her Unbelief;
The Woman that Come behind christ, touching the hem of his Garment, Come fearing and trembling, discovering her Unbelief;
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yet she discovered her Faith therewithal:
yet she discovered her Faith therewithal:
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The Disciples failed, when they said, Lord, save us, carest thou not that we perish? yet they discovered their Faith too.
The Disciples failed, when they said, Lord, save us, Carest thou not that we perish? yet they discovered their Faith too.
dt n2 vvd, c-crq pns32 vvd, n1, vvb pno12, vv2 pns21 xx cst pns12 vvb? av pns32 vvd po32 n1 av.
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Infirmity somtimes is an Excrescence which doth grow out of Duty, and upon Duty.
Infirmity sometimes is an Excrescence which does grow out of Duty, and upon Duty.
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Doest thou therefore fail in thy Duty, or exercise of thy Grace? and doth thy Duty go on,
Dost thou Therefore fail in thy Duty, or exercise of thy Grace? and does thy Duty go on,
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and thy Grace go on? Though thy Failing may be thy burden, yet it being but an Excrescence,
and thy Grace go on? Though thy Failing may be thy burden, yet it being but an Excrescence,
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and Discoverer of thy Grace, it is no other than a Sin of Infirmity. Sins of Infirmities, are servants, and drawers of water unto your Graces:
and Discoverer of thy Grace, it is no other than a since of Infirmity. Sins of Infirmities, Are Servants, and drawers of water unto your Graces:
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Though in themselves evil, yet through the over-ruling hand of Gods Grace, they wil make you more gracious another way.
Though in themselves evil, yet through the overruling hand of God's Grace, they will make you more gracious Another Way.
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Ye know how it is with a yong Trades-man, who hath but a smal Stock; he keeps his Shop diligently, and wil not spend as others do:
You know how it is with a young Tradesman, who hath but a small Stock; he keeps his Shop diligently, and will not spend as Others doe:
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9332
if you ask him the reason, saying, such and such men are of your Trade, and they wil spend their shilling with us, and their time with us;
if you ask him the reason, saying, such and such men Are of your Trade, and they will spend their shilling with us, and their time with us;
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why wil not you do as they? He answers presently, True, they do so, and they may do so, their Estate wil bear it;
why will not you do as they? He answers presently, True, they do so, and they may do so, their Estate will bear it;
q-crq vmb xx pn22 vdi a-acp pns32? pns31 vvz av-j, j, pns32 vdb av, cc pns32 vmb vdi av, po32 n1 vmb vvi pn31;
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but as for me, my Stock is smal, very little, therefore I may not do as they do;
but as for me, my Stock is small, very little, Therefore I may not do as they do;
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but I must be diligent, and a good Husband;
but I must be diligent, and a good Husband;
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I am but a yong Beginner, and have little skil in the Trade, therefore it behoves me to be diligent:
I am but a young Beginner, and have little skill in the Trade, Therefore it behoves me to be diligent:
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his very weakness is the cause of his diligence. So here: the more infirmities that a gracious soul labors under, the more diligent he will be;
his very weakness is the cause of his diligence. So Here: the more infirmities that a gracious soul labors under, the more diligent he will be;
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and if you ask him, Why do you take so much pains in following the means,
and if you ask him, Why do you take so much pains in following the means,
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and the like? He answers, Alas! I am a poor, weak Creature;
and the like? He answers, Alas! I am a poor, weak Creature;
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such and such an one there is, that hath an excellent memory, all that ever he reads, or hears, is his own;
such and such an one there is, that hath an excellent memory, all that ever he reads, or hears, is his own;
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but my memory is naught, my head and heart is naught, and therefore by the Grace of God, I wil take the more pains in following after Christ:
but my memory is nought, my head and heart is nought, and Therefore by the Grace of God, I will take the more pains in following After christ:
cc-acp po11 n1 vbz pix, po11 n1 cc n1 vbz pix, cc av p-acp dt n1 pp-f np1, pns11 vmb vvi dt dc n2 p-acp vvg p-acp np1:
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Thus his very infirmity is a provocation unto al his diligence.
Thus his very infirmity is a provocation unto all his diligence.
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Why? but because the Gibeonites were at an under? So now, if your very sins be drawers of water, servants,
Why? but Because the Gibeonites were At an under? So now, if your very Sins be drawers of water, Servants,
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and hand-maids to your Graces, it argues that your sins are at an under;
and handmaids to your Graces, it argues that your Sins Are At an under;
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and being so, they are weak, and but sins of infirmity, if they be not gross, foul, and scandalous Sins.
and being so, they Are weak, and but Sins of infirmity, if they be not gross, foul, and scandalous Sins.
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Infirmity doth constantly keep a mans heart low, down, and humble:
Infirmity does constantly keep a men heart low, down, and humble:
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If one have an infirmity in his speech, he wil not be so forward to speak as others are; If one have an infirmity in his speech, he will not be so forward to speak as Others Are;
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but being conscious of his own infirmity, he is alwaies low, and afraid to speak: So spiritually.
but being conscious of his own infirmity, he is always low, and afraid to speak: So spiritually.
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There are two sorts of sins that men do commit; some are foul, gross, and scandalous sins; other are weaknesses, and infirmities:
There Are two sorts of Sins that men do commit; Some Are foul, gross, and scandalous Sins; other Are Weaknesses, and infirmities:
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those that fal into great, and gross sins, wil be much troubled, much trouble and sorrow they do meet with presently, in case they repent:
those that fall into great, and gross Sins, will be much troubled, much trouble and sorrow they do meet with presently, in case they Repent:
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but those that l•e under a constant infirmity, are constantly kept low and humble thereby.
but those that l•e under a constant infirmity, Are constantly kept low and humble thereby.
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Do you therefore complain of your sin? and would you know of what sort of sins it is? Why,
Do you Therefore complain of your since? and would you know of what sort of Sins it is? Why,
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if it be not a gross, and scandalous sin, and thy heart be kept constantly low thereby,
if it be not a gross, and scandalous since, and thy heart be kept constantly low thereby,
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then without doubt, it is no other than this sin of infirmity:
then without doubt, it is no other than this since of infirmity:
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For though God could have wholly delivered his People from the filth of Sin, as wel as from the guilt of it,
For though God could have wholly Delivered his People from the filth of since, as well as from the guilt of it,
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and as wel from lesser sins, as from great and scandalous;
and as well from lesser Sins, as from great and scandalous;
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yet he hath left these infirmities and weaknesses in the hearts and lives of his People, that they may be constantly humbled in themselves, and prize Christ the more.
yet he hath left these infirmities and Weaknesses in the hearts and lives of his People, that they may be constantly humbled in themselves, and prize christ the more.
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And if this be the manner of an infirmity, then surely a good man, a true Disciple of Christ, may possibly fal into the same Sin again and again,
And if this be the manner of an infirmity, then surely a good man, a true Disciple of christ, may possibly fall into the same since again and again,
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and yet the sin be but a sin of Infirmity. Which was the Second thing proposed, to be cleered by us.
and yet the since be but a since of Infirmity. Which was the Second thing proposed, to be cleared by us.
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But suppose that my sin be no other than a Sin of Infirmity, what then? The Third Particular answers you.But suppose that my since be no other than a since of Infirmity, what then? The Third Particular answers you.
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Then (your sin being but an infirmity) Christ wil never leave you for it,
Then (your since being but an infirmity) christ will never leave you for it,
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nor cast you off for it; but if you sleep, he wil waken you; and if you sleep again, he wil waken you again;
nor cast you off for it; but if you sleep, he will waken you; and if you sleep again, he will waken you again;
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and if you yet sleep again, he wil come again with his wakening mercy, and wil never cast you off for it:
and if you yet sleep again, he will come again with his wakening mercy, and will never cast you off for it:
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O! what sweet Grace is this! Is there no evil then in this Sin of Infirmity? Yes, much, very much:
OH! what sweet Grace is this! Is there no evil then in this since of Infirmity? Yes, much, very much:
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For though it be a drawer of water to your Grace, yet it is a Gibeonite, a Native, a Canaanite, that wil upon al occasions be ready to betray you,
For though it be a drawer of water to your Grace, yet it is a Gibeonite, a Native, a Canaanite, that will upon all occasions be ready to betray you,
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and to open the door unto greater Theeves, and wil alwaies be a thorn and good in your sides;
and to open the door unto greater Thieves, and will always be a thorn and good in your sides;
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and though it do not put out your light, yet it is a thief in your Candle, which may smare out much of your Comfort, and blemish your Duty.
and though it do not put out your Light, yet it is a thief in your Candle, which may smare out much of your Comfort, and blemish your Duty.
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Ye know how it is with a good writing Pen;
You know how it is with a good writing Pen;
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if there be a smal hair in it, though the hair be never so little a thing,
if there be a small hair in it, though the hair be never so little a thing,
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yet if it be not pulled out, it wil blot and blemish the whol writing somtimes.
yet if it be not pulled out, it will blot and blemish the Whole writing sometimes.
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So may this Sin of Infirmity do;
So may this since of Infirmity do;
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your whol Duty may be blotted and blemished by this smal hair, and although God can,
your Whole Duty may be blotted and blemished by this small hair, and although God can,
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and doth make use of your infirmities for to keep your Graces, yet they are but your Lees and Dregs,
and does make use of your infirmities for to keep your Graces, yet they Are but your Lees and Dregs,
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whereas your Graces should be all refined: the Word of God is as Gold refined seven times;
whereas your Graces should be all refined: the Word of God is as Gold refined seven times;
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your Ordinances are refined Ordinances, refifined by the hand of Reformation; your Comforts, and Mercies, and Priviledges, are refined Mercies, Priviledges, and Comforts;
your Ordinances Are refined Ordinances, refifined by the hand of Reformation; your Comforts, and mercies, and Privileges, Are refined mercies, Privileges, and Comforts;
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surely therefore your Graces should be refined Graces, and your Duties, refined Duties:
surely Therefore your Graces should be refined Graces, and your Duties, refined Duties:
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When Christ shall sit as a Refiner, and Purifier of Silver, he shal purifie the Sons of Levi as Gold and Silver, and then shall the Offerings of Judah, and Jerusalem be pleasant unto the Lord, Malach. 3.3.4. O! what an evil thing therefore is it, for a man to be unrefined:When christ shall fit as a Refiner, and Purifier of Silver, he shall purify the Sons of Levi as Gold and Silver, and then shall the Offerings of Judah, and Jerusalem be pleasant unto the Lord, Malachi 3.3.4. OH! what an evil thing Therefore is it, for a man to be unrefined:
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Is it not an evil thing to be burdensom unto others? By your sin, though it be but an infirmity, you may be a burden to others;
Is it not an evil thing to be burdensome unto Others? By your since, though it be but an infirmity, you may be a burden to Others;
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for the Apostle speaking of Infirmities, saith, Bear ye one anothers burden; And ye that are strong, ought to bear the Infirmities of the weak, Rom. 14.1.
for the Apostle speaking of Infirmities, Says, Bear you one another's burden; And you that Are strong, ought to bear the Infirmities of the weak, Rom. 14.1.
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And although Christ wil not cast you off for a Sin of Infirmity, yet you may provoke him thereby, to chide you,
And although christ will not cast you off for a since of Infirmity, yet you may provoke him thereby, to chide you,
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and to be angry with you:
and to be angry with you:
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the unbelief of the Disciples, was but their infirmity, yet Christ did upbraid them because of their unbelief:
the unbelief of the Disciples, was but their infirmity, yet christ did upbraid them Because of their unbelief:
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The Remisness, and loss of first Love in the Church of Ephesus, is by Christ, called, a Somwhat;
The Remissness, and loss of First Love in the Church of Ephesus, is by christ, called, a Somewhat;
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Nevertheless I have somwhat against thee: and yet Christ threatens her, that he wil for this somwhat, come against her quickly,Nevertheless I have somewhat against thee: and yet christ threatens her, that he will for this somewhat, come against her quickly,
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or he is said to be satisfied with his own waies, in regard of that sorrow and affliction which he doth reap by them:
or he is said to be satisfied with his own ways, in regard of that sorrow and affliction which he does reap by them:
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and remove her Candle-stick, if she did not repent; and Revel. 2.16. the Lord Christ threatens the Church of Smyrna, that unless she repented, he would come unto her quickly:
and remove her Candlestick, if she did not Repent; and Revel. 2.16. the Lord christ threatens the Church of Smyrna, that unless she repented, he would come unto her quickly:
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yet he saith not to her, I have many things, but a few things against thee;
yet he Says not to her, I have many things, but a few things against thee;
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or if you wil (for the word is NONLATINALPHABET) I have some smal or little things against thee:
or if you will (for the word is) I have Some small or little things against thee:
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So that although your sin be not of so great a bulk as others, yet you may provoke Christ thereby,
So that although your since be not of so great a bulk as Others, yet you may provoke christ thereby,
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and he may be angry, and chide you for it:
and he may be angry, and chide you for it:
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Thus here he did chide the Disciples, yet their sin was but a Sin of Infirmity.
Thus Here he did chide the Disciples, yet their since was but a since of Infirmity.
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Surely therefore there is evil, and much evil in the Sin, though it be but a Sin of Infirmity.
Surely Therefore there is evil, and much evil in the since, though it be but a since of Infirmity.
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Thirdly: Though there be much evil in this Sin, Christ will not cast you off for it. For, Thirdly: Though there be much evil in this since, christ will not cast you off for it. For,
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It is an honor to a man to pass by infirmities (saith Solomon ) much more is it for the honor of Christ to pass by the infirmities of his People.
It is an honour to a man to pass by infirmities (Says Solomon) much more is it for the honour of christ to pass by the infirmities of his People.
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The Saints and People of God, are in Covenant with God by Jesus Christ, and that Covenant is a Conjugal Covenant;
The Saints and People of God, Are in Covenant with God by jesus christ, and that Covenant is a Conjugal Covenant;
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but what Husband will put away his Wife, for her infirmities? That Covenant is a Paternal Covenant,
but what Husband will put away his Wife, for her infirmities? That Covenant is a Paternal Covenant,
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and what Father wil thrust his Child out of doors for his infirmities? A Child,
and what Father will thrust his Child out of doors for his infirmities? A Child,
cc r-crq n1 vmb vvi po31 n1 av pp-f n2 p-acp po31 n2? dt n1,
(27) sermon (DIV1)
1109
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9398
though deformed, is more pleasing to the Father, because the Child is his own, than another beautiful Child that is not his own:
though deformed, is more pleasing to the Father, Because the Child is his own, than Another beautiful Child that is not his own:
cs vvn, vbz av-dc j-vvg p-acp dt n1, c-acp dt n1 vbz po31 d, cs j-jn j n1 cst vbz xx po31 d:
(27) sermon (DIV1)
1109
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9399
Yea, that Covenant, is a Covenant of Grace;
Yea, that Covenant, is a Covenant of Grace;
uh, cst n1, vbz dt n1 pp-f n1;
(27) sermon (DIV1)
1109
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9400
now in the Covenant of Works, the least sin breaks the Covenant, but in the Covenant of Grace, the greatest sin doth not break the Covenant between God and the soul;
now in the Covenant of Works, the least since breaks the Covenant, but in the Covenant of Grace, the greatest since does not break the Covenant between God and the soul;
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(27) sermon (DIV1)
1109
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9401
in the Covenant of Works, the least sin provokes God to hatred; in the Covenant of Grace, the greatest sin provokes, and moves God to pity.
in the Covenant of Works, the least since provokes God to hatred; in the Covenant of Grace, the greatest since provokes, and moves God to pity.
p-acp dt n1 pp-f vvz, dt ds n1 vvz np1 p-acp n1; p-acp dt n1 pp-f n1, dt js n1 vvz, cc vvz np1 pc-acp vvi.
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1109
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9402
If a Master should turn away his Servant for every failing and weakness, who would serve him? But God hath many Servants in the world, who do serve him with cheerfulness;
If a Master should turn away his Servant for every failing and weakness, who would serve him? But God hath many Servants in the world, who do serve him with cheerfulness;
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1109
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9403
surely therefore he doth not, and he will not cast men off for their Infirmities. The Saints, and People of God, are the Body of Christ;
surely Therefore he does not, and he will not cast men off for their Infirmities. The Saints, and People of God, Are the Body of christ;
av-j av pns31 vdz xx, cc pns31 vmb xx vvi n2 a-acp p-acp po32 n1. dt n2, cc n1 pp-f np1, vbr dt n1 pp-f np1;
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1109
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9404
and every one a Memb•r of that mystical Body, whereof our Lord Christ is the Head. Now (saith Luther ) What man will cut off his Nose,
and every one a Memb•r of that mystical Body, whereof our Lord christ is the Head. Now (Says Luther) What man will Cut off his Nose,
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(27) sermon (DIV1)
1110
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9405
because there is filth in it? yea, though the Nose be the sink of the Brain,
Because there is filth in it? yea, though the Nose be the sink of the Brain,
c-acp pc-acp vbz n1 p-acp pn31? uh, cs dt n1 vbb dt n1 pp-f dt n1,
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1110
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9428
in this sense a good man may have enough of his sin, and be said to be satisfied with his own waies.
in this sense a good man may have enough of his since, and be said to be satisfied with his own ways.
p-acp d n1 dt j n1 vmb vhi d pp-f po31 n1, cc vbi vvn pc-acp vbi vvn p-acp po31 d n2.
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1113
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9406
yet because it is a Member, a man wil not cut it off. And wil Christ cut off one of his Members, because there is filth in him,
yet Because it is a Member, a man will not Cut it off. And will christ Cut off one of his Members, Because there is filth in him,
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1110
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9407
or some weakness and infirmity in him? No surely.
or Some weakness and infirmity in him? No surely.
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1110
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9408
What Woman wil cast away the Morter, because it favors of the Onions, or Garlick which hath be•n beaten in i•? What Father wil knock his Child on the Head, b•cau•e a Wart grows on his Forehead.
What Woman will cast away the Mortar, Because it favors of the Onions, or Garlic which hath be•n beaten in i•? What Father will knock his Child on the Head, b•cau•e a Wart grows on his Forehead.
q-crq n1 vmb vvi av dt n1, c-acp pn31 n2 pp-f dt n2, cc n1 r-crq vhz vbn vvn p-acp n1? q-crq n1 vmb vvi po31 n1 p-acp dt n1, vvb dt n1 vvz p-acp po31 n1.
(27) sermon (DIV1)
1110
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9409
These Infirmiti•s in the Saints and People of God, are their Wa•ts, which grow in the Face of their Conversation:
These Infirmiti•s in the Saints and People of God, Are their Wa•ts, which grow in the Face of their Conversation:
np1 vbz p-acp dt n2 cc n1 pp-f np1, vbr po32 n2, r-crq vvb p-acp dt n1 pp-f po32 n1:
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9410
the blessed Martyrs themselves had these Warts: Hierom of Prague had a great Wart upon him, Cranmer another, Jewel another;
the blessed Martyrs themselves had these Warts: Hieronymus of Prague had a great Wart upon him, Cranmer Another, Jewel Another;
dt j-vvn n2 px32 vhn d n2: np1 pp-f np1 vhd dt j n1 p-acp pno31, np1 j-jn, n1 j-jn;
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1110
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9411
yea (if ye look into that little Book of Chronicles, I mean the 11. Chapter of the Hebrews ) what Saint is there mentioned upon Record,
yea (if you look into that little Book of Chronicles, I mean the 11. Chapter of the Hebrews) what Saint is there mentioned upon Record,
uh (cs pn22 vvb p-acp d j n1 pp-f n2, pns11 vvb dt crd n1 pp-f dt np1) r-crq n1 vbz a-acp vvn p-acp n1,
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1110
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9412
but had one Wart or another? Had not Abraham his Wart, in saying, that Sarah was his Sister? Had not Sarah hers, in laughing? Had not Jacob, Isaac, and Joseph theirs? Moses, Rahab, Sampson, Jepthah, and David theirs? Luther had his, and our Reformers theirs;
but had one Wart or Another? Had not Abraham his Wart, in saying, that Sarah was his Sister? Had not Sarah hers, in laughing? Had not Jacob, Isaac, and Joseph theirs? Moses, Rahab, Sampson, Jephthah, and David theirs? Luther had his, and our Reformers theirs;
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1110
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9413
yet God owned, used, and honored them.
yet God owned, used, and honoured them.
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1110
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9414
Surely therefore, though there be much evil in a Sin of Infirmity, especially if a man fal into it again and again;
Surely Therefore, though there be much evil in a since of Infirmity, especially if a man fall into it again and again;
np1 av, cs pc-acp vbb d j-jn p-acp dt n1 pp-f n1, av-j cs dt n1 vvi p-acp pn31 av cc av;
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1110
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9415
yet Christ wil not leave a man, or cast him off for it.
yet christ will not leave a man, or cast him off for it.
av np1 vmb xx vvi dt n1, cc vvd pno31 a-acp p-acp pn31.
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1110
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9416
But Solomon tels us, that the back-slider in heart shal be satisfied with his own waies. True:But Solomon tells us, that the backslider in heart shall be satisfied with his own ways. True:
p-acp np1 vvz pno12, cst dt j p-acp n1 vmb vbi vvn p-acp po31 d n2. j:
(27) sermon (DIV1)
1111
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9417
But there is much difference between the back-sliding of an Hypocrite, and the Relapses of Gods own Children into their Infirmities:
But there is much difference between the backsliding of an Hypocrite, and the Relapses of God's own Children into their Infirmities:
cc-acp pc-acp vbz d n1 p-acp dt j pp-f dt n1, cc dt n2 pp-f n2 d n2 p-acp po32 n1:
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1112
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9418
a back-slider loseth that power which once he had;
a backslider loses that power which once he had;
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1112
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9419
but a good man relapsing into his Infirmities, doth stil keep that power of Godliness which he had before:
but a good man relapsing into his Infirmities, does still keep that power of Godliness which he had before:
cc-acp dt j n1 vvg p-acp po31 n1, vdz av vvi d n1 pp-f n1 r-crq pns31 vhd a-acp:
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1112
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9420
a back-sliders Judgment and Principles crack and alter, in so much, as he doth bless himself in his Apostacy;
a backsliders Judgement and Principles Crac and altar, in so much, as he does bless himself in his Apostasy;
dt j n1 cc n2 vvb cc vvi, p-acp av av-d, c-acp pns31 vdz vvi px31 p-acp po31 n1;
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1112
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9421
but the good man relapsing into his Infirmities, stil doth retain his Judgment, keep his Principles,
but the good man relapsing into his Infirmities, still does retain his Judgement, keep his Principles,
cc-acp dt j n1 vvg p-acp po31 n1, av vdz vvi po31 n1, vvb po31 n2,
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1112
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9422
and doth groan under his Relapses.
and does groan under his Relapses.
cc vdz vvi p-acp po31 n2.
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1112
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9423
Possibly a man may fal into the same sin again and again, yet he may be no back-slider,
Possibly a man may fall into the same since again and again, yet he may be no backslider,
av-j dt n1 vmb vvi p-acp dt d n1 av cc av, av pns31 vmb vbi dx j,
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1112
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9424
nor called a back-slider in Scripture Language. But in the Second place:
nor called a backslider in Scripture Language. But in the Second place:
ccx vvd dt j p-acp n1 n1. cc-acp p-acp dt ord n1:
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1112
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9425
A man may be said to be satisfied with his own waies, either because he is given up to his sins,
A man may be said to be satisfied with his own ways, either Because he is given up to his Sins,
dt n1 vmb vbi vvn pc-acp vbi vvn p-acp po31 d n2, av-d c-acp pns31 vbz vvn a-acp p-acp po31 n2,
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1113
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9426
so as to be glutted with them, finding all delight and contentment in them;
so as to be glutted with them, finding all delight and contentment in them;
av c-acp pc-acp vbi vvn p-acp pno32, vvg d n1 cc n1 p-acp pno32;
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1113
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9473
Possibly the sins of a Godly man may bring a rod on his Family:
Possibly the Sins of a Godly man may bring a rod on his Family:
av-j dt n2 pp-f dt j n1 vmb vvi dt n1 p-acp po31 n1:
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1119
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9429
Thus it was with Jacob; he deceived his Brother Esau, and he deceived his Father Isaac; afte•wards he was deceived by Laban, and by his Children;
Thus it was with Jacob; he deceived his Brother Esau, and he deceived his Father Isaac; afte•wards he was deceived by Laban, and by his Children;
av pn31 vbds p-acp np1; pns31 vvd po31 n1 np1, cc pns31 vvd po31 n1 np1; av pns31 vbds vvn p-acp np1, cc p-acp po31 n2;
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1113
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9430
as he d•ceived his own Father, so was he deceived by his Father in Law;
as he d•ceived his own Father, so was he deceived by his Father in Law;
c-acp pns31 vvd po31 d n1, av vbds pns31 vvn p-acp po31 n1 p-acp n1;
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1113
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9431
and as he deceived his Brother, so was he deceived by his Children, in the reports of Joseph 's death:
and as he deceived his Brother, so was he deceived by his Children, in the reports of Joseph is death:
cc c-acp pns31 vvd po31 n1, av vbds pns31 vvn p-acp po31 n2, p-acp dt n2 pp-f np1 vbz n1:
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1113
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9432
here was he satisfied in a way of sorrow with his own waies; he deceived others, and was deceived by others; he had enough of it.
Here was he satisfied in a Way of sorrow with his own ways; he deceived Others, and was deceived by Others; he had enough of it.
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1113
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9433
But though a good man may be thus satisfied with his own waies, yet he is never satisfied with them,
But though a good man may be thus satisfied with his own ways, yet he is never satisfied with them,
p-acp cs dt j n1 vmb vbi av vvn p-acp po31 d n2, av pns31 vbz av-x vvn p-acp pno32,
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9434
so as to be given up to them. Possibly he may fall into them again and again, yet saith the Lord, Esai. 57.17. For the iniquity of his covetousness, was I wroth, and smote him;
so as to be given up to them. Possibly he may fallen into them again and again, yet Says the Lord, Isaiah. 57.17. For the iniquity of his covetousness, was I wroth, and smote him;
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9435
I hid my face, and was wroth: I hid my face, and was wroth:
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9436
What then? And he went on frowardly, turning aside again, (so the Hebrew) in the way of his heart.
What then? And he went on frowardly, turning aside again, (so the Hebrew) in the Way of his heart.
r-crq av? cc pns31 vvd a-acp av-j, vvg av av, (av dt njp) p-acp dt n1 pp-f po31 n1.
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9437
But saith the Lord, I have seen his waies, and will heal him, and wil lead him also,
But Says the Lord, I have seen his ways, and will heal him, and will led him also,
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9438
and restore comforts to him, and his mourners: and restore comforts to him, and his mourners:
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9439
So that though a good man may have enough of his sin, in regard of sorrow that may come thereby:
So that though a good man may have enough of his since, in regard of sorrow that may come thereby:
av cst cs dt j n1 vmb vhi d pp-f po31 n1, p-acp n1 pp-f n1 cst vmb vvi av:
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1113
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9440
yet he shal never be satisfied with his own waies, or sins, so as to be given up to them:
yet he shall never be satisfied with his own ways, or Sins, so as to be given up to them:
av pns31 vmb av-x vbi vvn p-acp po31 d n2, cc n2, av c-acp pc-acp vbi vvn a-acp p-acp pno32:
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9441
Christ wil not cast him off; if he sleep, Christ wil waken him; and if he sleep again, Christ wil wake him again;
christ will not cast him off; if he sleep, christ will waken him; and if he sleep again, christ will wake him again;
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9442
Christ wil not leave him in it, nor cast him off for it.
christ will not leave him in it, nor cast him off for it.
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9443
If these things be true, then what necessity is upon us, and what great cause have we to examine our selves, If these things be true, then what necessity is upon us, and what great cause have we to examine our selves,
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1114
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9444
and to consider seriously, what sort of sins, those sins are, which we labor under. We do al sin, that is most cert•in;
and to Consider seriously, what sort of Sins, those Sins Are, which we labour under. We do all since, that is most cert•in;
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9445
but there is a great difference between sin and sin: There is a sin unto death, and there is a sin, not unto death:
but there is a great difference between since and since: There is a since unto death, and there is a since, not unto death:
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9446
there is a sin which may stand with Grace, and there is a sin which cannot stand with Grace:
there is a since which may stand with Grace, and there is a since which cannot stand with Grace:
pc-acp vbz dt n1 r-crq vmb vvi p-acp n1, cc pc-acp vbz dt n1 r-crq vmbx vvi p-acp n1:
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9447
there is the spot of the Godly, and there is the spot of the Wicked: there is a gross sin, a reigning sin;
there is the spot of the Godly, and there is the spot of the Wicked: there is a gross since, a reigning since;
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1114
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9448
and there is a sin of infirmity:
and there is a since of infirmity:
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9449
there is a sin, for which God wil leave, and cast off the sinner, witness Judas 's sin, the sin of the false Disciple:
there is a since, for which God will leave, and cast off the sinner, witness Judas is since, the since of the false Disciple:
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9450
and there is a sin for which God wil not cast one off; witness the sin of these true Disciples:
and there is a since for which God will not cast one off; witness the since of these true Disciples:
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9451
O! then what cause have we to make it out to our own souls, whether our sins be sins of infirmity, or not!
OH! then what cause have we to make it out to our own Souls, whither our Sins be Sins of infirmity, or not!
uh av r-crq n1 vhb pns12 pc-acp vvi pn31 av p-acp po12 d n2, cs po12 n2 vbb n2 pp-f n1, cc xx!
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1114
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9452
But it seems that all the sins of the Godly, are not sins of Infirmity, and God will not cast off a Godly man for any sin: But it seems that all the Sins of the Godly, Are not Sins of Infirmity, and God will not cast off a Godly man for any since:
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9453
What advantage therefore, hath this sin of Infirmity, above other sins? or what disadvantage do the other sins of the Godly labor under, which this sin of infirmity doth not? Much, very much:What advantage Therefore, hath this since of Infirmity, above other Sins? or what disadvantage do the other Sins of the Godly labour under, which this since of infirmity does not? Much, very much:
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9454
For though my sin be great;
For though my since be great;
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9455
yet if it be a sin of Infirmity, it shal not hinder the present acceptance of my Duty.
yet if it be a since of Infirmity, it shall not hinder the present acceptance of my Duty.
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9456
Hezekiah, and the People, were not prepared according to the preparation of the Sanctuary, that was his, and their weakness;Hezekiah, and the People, were not prepared according to the preparation of the Sanctuary, that was his, and their weakness;
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9457
but he prayed, and the Lord heard his prayer: So David said in his hast, I am cast out of thy sight;
but he prayed, and the Lord herd his prayer: So David said in his haste, I am cast out of thy sighed;
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9458
this was his infirmity, yet he prayed withal; and saith he, N•vertheless thou heard'st the voyce of my supplication.
this was his infirmity, yet he prayed withal; and Says he, N•vertheless thou heardest the voice of my supplication.
d vbds po31 n1, av pns31 vvd av; cc vvz pns31, av pns21 vvd2 dt n1 pp-f po11 n1.
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9459
But if a man, a good man, do fall into a foul, gross, and scandalous sin,
But if a man, a good man, do fallen into a foul, gross, and scandalous since,
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9460
though the Lord pardon it to him afterward, yet it wil suspend his present communion with God.
though the Lord pardon it to him afterwards, yet it will suspend his present communion with God.
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9461
Although my sin be great, yet if it be but an Infirmity, it shall not hinder the sence of my Justification.
Although my since be great, yet if it be but an Infirmity, it shall not hinder the sense of my Justification.
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9462
A foul, and scandalous breach upon our Sanctification, wil make a breach upon the sence of our Justification:
A foul, and scandalous breach upon our Sanctification, will make a breach upon the sense of our Justification:
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9463
but though the sin be great, yet if it be but an Infirmity, it shal not make a breach upon the sence of our Justification.
but though the since be great, yet if it be but an Infirmity, it shall not make a breach upon the sense of our Justification.
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9464
Though my sin be great, yet if it be but an Infirmity, there is a pardon that lies in course for it;
Though my since be great, yet if it be but an Infirmity, there is a pardon that lies in course for it;
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9465
and though it be good to repent of every sin, with a distinct, and particular Repentance,
and though it be good to Repent of every since, with a distinct, and particular Repentance,
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9466
yet it is not necessary that there should be a particular Repentance for every sin of Infirmity.
yet it is not necessary that there should be a particular Repentance for every since of Infirmity.
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9467
If a man, though a good man, do commit a gros•, foul, and scandalous sin, there must be a particular Repentance for it;
If a man, though a good man, do commit a gros•, foul, and scandalous since, there must be a particular Repentance for it;
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9468
and without that, there wil be no peace, no true peace in his soul:
and without that, there will be no peace, no true peace in his soul:
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9469
but if the sin be only a sin of infirmity, a general Repentance may, and wil serve for that;
but if the since be only a since of infirmity, a general Repentance may, and will serve for that;
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9470
Who knows the errors of his Life? saith David: Lord, clense thou me from my secret faults. Who knows the errors of his Life? Says David: Lord, cleanse thou me from my secret Faults.
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9471
Though a mans sin be great, yet if it be but an Infirmity, it shal never bring a scourge upon his Family.
Though a men since be great, yet if it be but an Infirmity, it shall never bring a scourge upon his Family.
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9472
It is a great misery to a good Parent, to see his Family scourged for his sin.
It is a great misery to a good Parent, to see his Family scourged for his since.
pn31 vbz dt j n1 p-acp dt j n1, pc-acp vvi po31 n1 vvn p-acp po31 n1.
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9474
Because of this (saith the Lord to David) the Sword shall never depart from thine house. Because of this (Says the Lord to David) the Sword shall never depart from thine house.
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9475
But now if the sin be only a sin of Infirmity, my Family shal never be scourged for that.
But now if the since be only a since of Infirmity, my Family shall never be scourged for that.
p-acp av cs dt n1 vbi av-j dt n1 pp-f n1, po11 n1 vmb av-x vbi vvn p-acp d.
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9476
And though my sin be great, yet if it be but a sin of Infirmity, it shal never spoil my Gifts, nor make them unprofitable:
And though my since be great, yet if it be but a since of Infirmity, it shall never spoil my Gifts, nor make them unprofitable:
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9477
If a man have great Gifts, praying, exercising Gifts, and his Life be scandalous, what saith the World? I, this man hath exceeding good Gifts indeed,
If a man have great Gifts, praying, exercising Gifts, and his Life be scandalous, what Says the World? I, this man hath exceeding good Gifts indeed,
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9478
but do ye see how he lives? A scandalous Life soils and spoils his Gifts, and doth make them unuseful.
but do you see how he lives? A scandalous Life soils and spoils his Gifts, and does make them unuseful.
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9479
But now if my sin be only a Sin of infirmity, it shal never soil my Gifts,
But now if my since be only a since of infirmity, it shall never soil my Gifts,
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9480
so as to make them unuseful, and unprofitable unto others. Surely then, there is a great, and a vast difference between this Sin of Infirmity, and another Sin;
so as to make them unuseful, and unprofitable unto Others. Surely then, there is a great, and a vast difference between this since of Infirmity, and Another since;
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9481
and therefore why should we not labor to make it out with cleerness to our own souls, what kind of sins our sins are? Every man almost, thinks that his Sin is a Sin of Infirmity:
and Therefore why should we not labour to make it out with cleverness to our own Souls, what kind of Sins our Sins Are? Every man almost, thinks that his since is a since of Infirmity:
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9482
Come to the Drunkard, Swearer, Adulterer, Opposer, and these wil tel you, that their Sins, are but Sins of Infirmity;
Come to the Drunkard, Swearer, Adulterer, Opposer, and these will tell you, that their Sins, Are but Sins of Infirmity;
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9483
they wil rail at, and oppose the People of God, and yet their sins are but Sins of Infirmity;
they will rail At, and oppose the People of God, and yet their Sins Are but Sins of Infirmity;
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9484
Swear, and swear dayly, yet their sins are but Sins of Infirmity; go to the Tap-house, Play-house, Whore-house, and yet their Sins but Sins of Infirmity:
Swear, and swear daily, yet their Sins Are but Sins of Infirmity; go to the Taphouse, Playhouse, Whorehouse, and yet their Sins but Sins of Infirmity:
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9485
the vilest of men think their Sins are only Infirmities.
the Vilest of men think their Sins Are only Infirmities.
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9486
But is there such a great difference between Sins and Sins? this, and the other Sins? Then why should we not look wishly into our condition? consider our waies,
But is there such a great difference between Sins and Sins? this, and the other Sins? Then why should we not look wishly into our condition? Consider our ways,
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9487
and labor to make it out with cleerness to our own souls, whether our Sins, be Sins of Infirmity, or not?
and labour to make it out with cleverness to our own Souls, whither our Sins, be Sins of Infirmity, or not?
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9488
But suppose that upon due search and examination, I find that my Sin is no other than a sin of Infirmity, which will not cast me off, But suppose that upon due search and examination, I find that my since is no other than a since of Infirmity, which will not cast me off,
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9489
although through my weakness, I do fall into it again, and again, what then? although through my weakness, I do fallen into it again, and again, what then?
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9490
Then several Duties follow, and accordingly you are to take up these, and the like gracious Resolutions.
Then several Duties follow, and accordingly you Are to take up these, and the like gracious Resolutions.
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9491
If my Sin be a Sin of Infirmity, and no other, then through Grace, wil I observe what Gods design is, in suffering and leaving such Infirmities in me,
If my since be a since of Infirmity, and no other, then through Grace, will I observe what God's Design is, in suffering and leaving such Infirmities in me,
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9492
and wil labor what I can and may, to promote and advance that design: God could have freed me from all Sin, these Infirmities as wel as the greater;
and will labour what I can and may, to promote and advance that Design: God could have freed me from all since, these Infirmities as well as the greater;
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9493
but God hath some great designs in leaving of these Infirmities, as that I may be alwaies humbled, that I may be alwaies upon the work of mortification, that Jesus Christ may be the more sweet and precious to me, that I may live in continual dependance on him, that I may not gather up the assurance of my Salvation only from my Sanctification,
but God hath Some great designs in leaving of these Infirmities, as that I may be always humbled, that I may be always upon the work of mortification, that jesus christ may be the more sweet and precious to me, that I may live in continual dependence on him, that I may not gather up the assurance of my Salvation only from my Sanctification,
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9494
but from the free Grace of God, and his absolute Promise, that I may be weary of my present state,
but from the free Grace of God, and his absolute Promise, that I may be weary of my present state,
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9495
and groan after Heaven, where no imperfections are;
and groan After Heaven, where no imperfections Are;
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9496
and that I may learn to pity others, and therefore through Grace, I wil do what I can to help on these Designs.
and that I may Learn to pity Others, and Therefore through Grace, I will do what I can to help on these Designs.
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9497
If my Sin be but a Sin of Infirmity, and God will not cast me off for it;
If my since be but a since of Infirmity, and God will not cast me off for it;
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9498
then through the Grace of God, wil I never beleeve these false reports of Christ,
then through the Grace of God, will I never believe these false reports of christ,
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9499
and those misrepresentations of him, which Satan would put upon him, whereby he would perswade me and others, that our Lord Christ, is an hard Master;
and those misrepresentations of him, which Satan would put upon him, whereby he would persuade me and Others, that our Lord christ, is an hard Master;
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as Satan doth labor to present himself to me, as an Angel of Light; so he would represent Christ as an Angel of Darkness.
as Satan does labour to present himself to me, as an Angel of Light; so he would represent christ as an Angel of Darkness.
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9501
But is this true, That the Lord wil not cast me off for my sins of Infirmity,
But is this true, That the Lord will not cast me off for my Sins of Infirmity,
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9502
then will I never beleeve that my dear Savior is an hard Master. If the Lord Christ wil not cast me off for my Sins of Infirmity;
then will I never believe that my dear Saviour is an hard Master. If the Lord christ will not cast me off for my Sins of Infirmity;
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9503
then through the Grace of God, I wil not question my Spiritual Estate and Condition for every Sin;
then through the Grace of God, I will not question my Spiritual Estate and Condition for every since;
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9504
I wil grieve for every Sin of Infirmity, because it is a Sin; but I wil not question my Condition because it is but a Sin of Infirmity.
I will grieve for every since of Infirmity, Because it is a since; but I will not question my Condition Because it is but a since of Infirmity.
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9505
Then wil not I cast off my self and others for the Sins of Infirmities;
Then will not I cast off my self and Others for the Sins of Infirmities;
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9506
Shal Christs Eye be good, and shal my Eye be bad? Wil not Christ cast me off for mine Infirmities,
Shall Christ Eye be good, and shall my Eye be bad? Wil not christ cast me off for mine Infirmities,
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9507
and shal I cast off others for their Infirmities? God forbid.
and shall I cast off Others for their Infirmities? God forbid.
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9508
Then wil not I cast off the things of Christ, because of any infirmity that may adhere to them, or the Dispensation of them.
Then will not I cast off the things of christ, Because of any infirmity that may adhere to them, or the Dispensation of them.
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9509
When Christ took our Nature on him, his Deity was vailed under our Humanity; his Excellency under our Infirmity.
When christ took our Nature on him, his Deity was veiled under our Humanity; his Excellency under our Infirmity.
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9510
So now, his Grace, and his Dispensations, are vailed under the Infirmity of our Administrations: As for Example:
So now, his Grace, and his Dispensations, Are veiled under the Infirmity of our Administrations: As for Exampl:
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9511
Preaching is an Ordinance of Christ, yet the Sermon may be so delivered, with so much weaknes of the Speaker, that the Ordinance of Christ may be vailed under much Infirmity.
Preaching is an Ordinance of christ, yet the Sermon may be so Delivered, with so much weakness of the Speaker, that the Ordinance of christ may be veiled under much Infirmity.
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9512
So the Admonition of a fallen Brother, is an Ordinance of Christ;
So the Admonition of a fallen Brother, is an Ordinance of christ;
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9513
yet it may be so administred with so much passion in the Speaker, that this Ordinance may be vailed under much Infirmity:
yet it may be so administered with so much passion in the Speaker, that this Ordinance may be veiled under much Infirmity:
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9514
Scarcely any Ordinance, but is vailed under some Infirmity in regard of its Administration.
Scarcely any Ordinance, but is veiled under Some Infirmity in regard of its Administration.
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9515
But is this true, That the Lord wil not cast me away, because of mine Infirmities? Surely then, I wil never cast away the Ordinances,
But is this true, That the Lord will not cast me away, Because of mine Infirmities? Surely then, I will never cast away the Ordinances,
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9516
or things of Christ, because of those Infirmities which may adhere, or cleave unto them. And if the Lord wil not cast me off for my Infirmities;
or things of christ, Because of those Infirmities which may adhere, or cleave unto them. And if the Lord will not cast me off for my Infirmities;
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9517
then through Grace, I wil n•ver be discouraged from the performance of any Duty: I wil pray as I can, and hear as I can;
then through Grace, I will n•ver be discouraged from the performance of any Duty: I will pray as I can, and hear as I can;
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9518
and though I be not able to pray as I would, I wil pray as I am able;
and though I be not able to pray as I would, I will pray as I am able;
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9519
and though I am not able to examine mine own heart as I would, yet I will do what I am able;
and though I am not able to examine mine own heart as I would, yet I will do what I am able;
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9520
for the Lord wil not cast me off for Infirmities, and therefore I wil not cast off my Duties because of them. And lastly:
for the Lord will not cast me off for Infirmities, and Therefore I will not cast off my Duties Because of them. And lastly:
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9521
If the Lord Jesus Christ wil not cast me off for mine Infirmities, then wil I never sin because the sin is but a Sin of infirmity:
If the Lord jesus christ will not cast me off for mine Infirmities, then will I never sin Because the since is but a since of infirmity:
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9522
Wil the Lord pardon my Sin, because it is but an Infirmity, and shal I commit Sin upon that ground,
Will the Lord pardon my since, Because it is but an Infirmity, and shall I commit since upon that ground,
vmb dt n1 vvb po11 n1, c-acp pn31 vbz p-acp dt n1, cc vmb pns11 vvi n1 p-acp d n1,
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because it is but an infirmity? then shal I walk contrary to God, then shall I turn the Grace of God into wantonness.
Because it is but an infirmity? then shall I walk contrary to God, then shall I turn the Grace of God into wantonness.
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Surely therefore, I will never Sin upon that account, because it is but a Sin of infirmity.
Surely Therefore, I will never since upon that account, Because it is but a since of infirmity.
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Thus ye see what we are to do, and what gracious Resolutions we are to take up from the consideration of this great Truth.
Thus you see what we Are to do, and what gracious Resolutions we Are to take up from the consideration of this great Truth.
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But though the Lord will not cast us off for our Sins of Infirmity; But though the Lord will not cast us off for our Sins of Infirmity;
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yet there is much evil in this sin, especially if we fall into it again and again;
yet there is much evil in this since, especially if we fallen into it again and again;
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What shall we therefore do that we may not fal into this same Sin so often? What shall we Therefore do that we may not fall into this same since so often?
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Be sure that you do not forget your former Sins; the slumber of Grace, is a preparation to Sin;
Be sure that you do not forget your former Sins; the slumber of Grace, is a preparation to since;
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and the forgetfulness of a former S•n, is a preparation unto future Sin: When we forget our old Sins, then God leaves us to fall into new Sins:
and the forgetfulness of a former S•n, is a preparation unto future since: When we forget our old Sins, then God leaves us to fallen into new Sins:
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as long as the sence of old Sins abide upon your heart, so long you will be kept from new Sins;
as long as the sense of old Sins abide upon your heart, so long you will be kept from new Sins;
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and as the sence of old Sins doth wear off, so the lust after new Sins wil come on.
and as the sense of old Sins does wear off, so the lust After new Sins will come on.
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Would you not therefore fall into the same Sin again and again? then take heed that you do not forget your old Sins, or lose the sence thereof.
Would you not Therefore fallen into the same since again and again? then take heed that you do not forget your old Sins, or loose the sense thereof.
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then take your Sin, and quench it in the blood of Christ by a fresh act of Faith, over and beyond all your Resolutions, and acts of Humiliation.
then take your since, and quench it in the blood of christ by a fresh act of Faith, over and beyond all your Resolutions, and acts of Humiliation.
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You know how it is with a Candle; if it be blown out only, it is easily lighted again;
You know how it is with a Candle; if it be blown out only, it is Easily lighted again;
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1132
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but if you quench it in Water, it is not so easily lighted again. So in regard of Sin;
but if you quench it in Water, it is not so Easily lighted again. So in regard of since;
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if a man blow it out with a Resolution, it wil be soon recovered;
if a man blow it out with a Resolution, it will be soon recovered;
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but if besides a mans Resolutions, and Humiliations, he takes his Sin, and by an act of Faith doth quench it in the blood of Christ, it wil not be lighted again with that ease and facility.
but if beside a men Resolutions, and Humiliations, he Takes his since, and by an act of Faith does quench it in the blood of christ, it will not be lighted again with that ease and facility.
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And if you would not fal into the same Sin again and again, then watch and pray.
And if you would not fall into the same since again and again, then watch and pray.
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Our Savior Christ here, saw that his Disciples were like to sleep again and again: and I pray you, what direction doth he give them? Only this;
Our Saviour christ Here, saw that his Disciples were like to sleep again and again: and I pray you, what direction does he give them? Only this;
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1133
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9542
Watch and pray: as if watching with prayer, an• prayer with watchfulness, were the only, or chief means to keep us from falling i•to the same Sin again and again.Watch and pray: as if watching with prayer, an• prayer with watchfulness, were the only, or chief means to keep us from falling i•to the same since again and again.
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And indeed, it is not all our habitual strength that can keep us from falling; for then Adam in the state of Innocency, would have been kept from falling;
And indeed, it is not all our habitual strength that can keep us from falling; for then Adam in the state of Innocency, would have been kept from falling;
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nor is it want of Temptation that can secure us from falling, for then the Angels in Heaven should not have fallen,
nor is it want of Temptation that can secure us from falling, for then the Angels in Heaven should not have fallen,
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for they had no Temptation there; but we are kept by continual dependance upon God in Christ:
for they had no Temptation there; but we Are kept by continual dependence upon God in christ:
c-acp pns32 vhd dx n1 a-acp; cc-acp pns12 vbr vvn p-acp j n1 p-acp np1 p-acp np1:
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1133
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9546
'tis not therefore enough to watch, but we must watch in Prayer; neither is it enough to pray, but we must pray with watchfulness.
it's not Therefore enough to watch, but we must watch in Prayer; neither is it enough to pray, but we must pray with watchfulness.
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What I say therefore to one, I say to you al, and to mine own soul, Let us watch and pray,
What I say Therefore to one, I say to you all, and to mine own soul, Let us watch and pray,
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and pray and watch, that we enter not into this Temptation.
and pray and watch, that we enter not into this Temptation.
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1133
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THE False Apostle, TRYED. AND DISCOVERED. REVEL. 2.2.
THE False Apostle, TRIED. AND DISCOVERED. REVEL. 2.2.
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And hast tryed them which say they are Apostles, and are not, and hast found them Lyars.
And haste tried them which say they Are Apostles, and Are not, and hast found them Liars.
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IT is not only the Opinion of Mr. Brightman, but of very antient Writers, That these Seven Epistles, written to the Seven Churches of Asia, do contain the State and Condition of the whol Church of God, unto the coming of Christ.
IT is not only the Opinion of Mr. Brightman, but of very ancient Writers, That these Seven Epistles, written to the Seven Churches of Asia, do contain the State and Condition of the Whole Church of God, unto the coming of christ.
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This First Epistle is written to languishing Ephesus, holding forth the State of the Church, presently after Christ,
This First Epistle is written to languishing Ephesus, holding forth the State of the Church, presently After christ,
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and his Apostles, and is a good Looking-glass for all those which begin now to languish,
and his Apostles, and is a good Looking-glass for all those which begin now to languish,
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and to lose their first Love. Somthing our Savior doth commend in this Church; and somthing he reproves them for:
and to loose their First Love. Something our Saviour does commend in this Church; and something he reproves them for:
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Some wil commend what is good in their Friends, but wil not take notice of what is evil:
some will commend what is good in their Friends, but will not take notice of what is evil:
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Some wil take notice of what is evil in others, but wil not commend what is good.
some will take notice of what is evil in Others, but will not commend what is good.
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This is not according unto Christs proceeding; the commendation of Good, is a good Introduction to the reprehension of what is evil.
This is not according unto Christ proceeding; the commendation of Good, is a good Introduction to the reprehension of what is evil.
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Now our Sa•ior Christ, doth commend this Church (both Officers, and People) for many things. 1. For their Labor. 2. For their Patience. 3. For their Zeal:
Now our Sa•ior christ, does commend this Church (both Officers, and People) for many things. 1. For their Labour. 2. For their Patience. 3. For their Zeal:
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I know thy Works (saith he) and thy Labor, and thy Patience. Labor, and Patience go together:
I know thy Works (Says he) and thy Labour, and thy Patience. Labour, and Patience go together:
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Those that wil l•bo• in the Work of God, must be patient, they shal surely meet with opposition;
Those that will l•bo• in the Work of God, must be patient, they shall surely meet with opposition;
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and therefore Patience must accompany our Labors. Yet this Patience don't exclude Zeal; but saith Christ here, I know thy Labor, and thy Patience, and thy Zeal:
and Therefore Patience must accompany our Labors. Yet this Patience don't exclude Zeal; but Says christ Here, I know thy Labour, and thy Patience, and thy Zeal:
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thou canst not bear them that are evil. thou Canst not bear them that Are evil.
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Possibly then, a man may be patient, and yet cannot bear, or endure those that are evil.
Possibly then, a man may be patient, and yet cannot bear, or endure those that Are evil.
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Now this Zeal, and severe dealing with those that were evil• is de•cribed two waies: First, By the Per•ons which they did deal withal:
Now this Zeal, and severe dealing with those that were evil• is de•cribed two ways: First, By the Per•ons which they did deal withal:
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those were false Teachers, ver. 2. and 6. Secondly, By the exercise of their Zeal, and Severity;
those were false Teachers, ver. 2. and 6. Secondly, By the exercise of their Zeal, and Severity;
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which did consist in two things: The discovery of those false Teachers; and the hatred of their Deeds.
which did consist in two things: The discovery of those false Teachers; and the hatred of their deeds.
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The hatred of their Deeds, ye have at ver. 6. This thou hast, that thou hatest the deeds of the Nicolaitans.
The hatred of their deeds, you have At for. 6. This thou hast, that thou Hatest the Deeds of the Nicolaitans.
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The discovery of these false Teachers, ye have in these words; And thou hast tried them, &c. It's strange that there should be false Apostles in those daies, whilst some of the true Apostles were alive to confute and discover them.
The discovery of these false Teachers, you have in these words; And thou hast tried them, etc. It's strange that there should be false Apostles in those days, while Some of the true Apostles were alive to confute and discover them.
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But it seems that the discovery of these false Apostles, was not a work, only belonging to the true Apostles;
But it seems that the discovery of these false Apostles, was not a work, only belonging to the true Apostles;
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for this Church of Ephesus found them out, and are commended for it by our Savior Christ.
for this Church of Ephesus found them out, and Are commended for it by our Saviour christ.
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And so the Doctrine from this part of the Verse, is, That it is a matter of great commendation in the eyes of Jesus Christ, to try and discover false Teachers, or false Apostles.
And so the Doctrine from this part of the Verse, is, That it is a matter of great commendation in the eyes of jesus christ, to try and discover false Teachers, or false Apostles.
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Christ doth not only commend this Church for their Zeal herein, but hath left their Commendation upon Scriptural Record,
christ does not only commend this Church for their Zeal herein, but hath left their Commendation upon Scriptural Record,
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as a good Example for al the Churches of Christ.
as a good Exampl for all the Churches of christ.
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And therefore I say, the discovery of false Teachers, and false Apostles, is still a matter of great Commendation in the eyes of Christ.
And Therefore I say, the discovery of false Teachers, and false Apostles, is still a matter of great Commendation in the eyes of christ.
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It is that which we are all commanded to do, 1 John, 4.1. Beleeve not every Spirit, but try the Spirits, whether they are of God;
It is that which we Are all commanded to do, 1 John, 4.1. Believe not every Spirit, but try the Spirits, whither they Are of God;
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because many false Prophets are gone into the world. But for the cleering of this Truth;Because many false prophets Are gone into the world. But for the clearing of this Truth;
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it wil appear, if you consider, First: What a dangerous, and mischievous People, false Teachers, and false Apostles are.
it will appear, if you Consider, First: What a dangerous, and mischievous People, false Teachers, and false Apostles Are.
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They do deceive men in the matter of their Souls; they are called Deceivers, and Seducers, John, 2.7. Many Deceivers are entred into the world, &c. 2 Tim. 3.13. But evil men, and Seducers, shal wax worse and worse, deceiving, and being deceived:
They do deceive men in the matter of their Souls; they Are called Deceivers, and Seducers, John, 2.7. Many Deceivers Are entered into the world, etc. 2 Tim. 3.13. But evil men, and Seducers, shall wax Worse and Worse, deceiving, and being deceived:
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And deceitful Workers, 2. Cor. 11.13.6. For such are false Apostles, deceitful Workers.
And deceitful Workers, 2. Cor. 11.13.6. For such Are false Apostles, deceitful Workers.
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Now a man loves not to be deceived in any thing, no not in a smal matter:
Now a man loves not to be deceived in any thing, no not in a small matter:
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If I had spent, or given away much more, it would never have grieved me, you say;
If I had spent, or given away much more, it would never have grieved me, you say;
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but I cannot endure to be cheated, and deceived.
but I cannot endure to be cheated, and deceived.
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And if a man cannot endure to be deceived in lesser things, what an evil thing is it then, to be deceived in the matters of his Soul? Such are the things, that these false Teachers do deceive men in;
And if a man cannot endure to be deceived in lesser things, what an evil thing is it then, to be deceived in the matters of his Soul? Such Are the things, that these false Teachers do deceive men in;
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yea, they wil, and do subvert mens Faith, and spoil them of the very Fundamentals of their Religion.
yea, they will, and do subvert men's Faith, and spoil them of the very Fundamentals of their Religion.
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Therefore saith the Apostle, Col. 2.8. Beware lest any man spoil, or make a prey of you.
Therefore Says the Apostle, Col. 2.8. Beware lest any man spoil, or make a prey of you.
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Is it not a sad thing for a man to lose his Faith for a Fable? First they wil take away your Faith,
Is it not a sad thing for a man to loose his Faith for a Fable? First they will take away your Faith,
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and then they wil lay a Fable in the room of the Faith; For their highest Speculations and Notions, are but Fables.
and then they will lay a Fable in the room of the Faith; For their highest Speculations and Notions, Are but Fables.
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Ye may observe therefore, that when the Apostle Paul doth dehort from their Doctrine, he saith stil, Take heed, and beware of Fables.
You may observe Therefore, that when the Apostle Paul does dehort from their Doctrine, he Says still, Take heed, and beware of Fables.
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Those are many, and of divers sorts: First there are old Wives Stories and Fables; such are the Doctrines, and Speculations of false Teachers: therefore 1 Tim. 4.1. the Apostle having said, That in the latter times some should depart from the Faith, giving heed to seducing Spirits, and speaking of the Doctrines of those Seducers in the following Verses, he saith, ver. 7. But refuse thou prophane, and old wives fables:
Those Are many, and of diverse sorts: First there Are old Wives Stories and Fables; such Are the Doctrines, and Speculations of false Teachers: Therefore 1 Tim. 4.1. the Apostle having said, That in the latter times Some should depart from the Faith, giving heed to seducing Spirits, and speaking of the Doctrines of those Seducers in the following Verses, he Says, ver. 7. But refuse thou profane, and old wives fables:
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for such in the Eyes of God, are the Doctrines of these Seducers. Secondly, There are Jewish Fables also, whereof the Talmud is now ful;
for such in the Eyes of God, Are the Doctrines of these Seducers. Secondly, There Are Jewish Fables also, whereof the Talmud is now full;
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and such are al those Doctrines, & Commandements of men, which are beside the Scripture, the Doctrines of false Teachers:
and such Are all those Doctrines, & commandments of men, which Are beside the Scripture, the Doctrines of false Teachers:
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and as Satan beguiled Eve, by telling her that she should be like unto God himself,
and as Satan beguiled Eve, by telling her that she should be like unto God himself,
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and therefore saith the Apostle, 1 Tit. 14. (having spoken of Seducers in the former verses, whose mouths must be stopt) Not giving heed to Jewish Fables, and Commandements of men.
and Therefore Says the Apostle, 1 Tit. 14. (having spoken of Seducers in the former Verses, whose mouths must be stopped) Not giving heed to Jewish Fables, and commandments of men.
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Thirdly, There are also the Fables of Heathen Poets, the Figments & Devices of mens own Brains:
Thirdly, There Are also the Fables of Heathen Poets, the Figments & Devices of men's own Brains:
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and such are the Doctrines and Speculations of al false Teachers; and therefore saies the Apostle, 2. Pet. 1.16. We have not followed cunning and devised Fables;
and such Are the Doctrines and Speculations of all false Teachers; and Therefore Says the Apostle, 2. Pet. 1.16. We have not followed cunning and devised Fables;
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but we have a more sure word of Prophesie, at verse 19. So that look what even Doctrine is not according to the Scripture, is but a Fable in the Eyes of God.but we have a more sure word of Prophesy, At verse 19. So that look what even Doctrine is not according to the Scripture, is but a Fable in the Eyes of God.
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Now is it not an evil thing to lose my Faith for a Fable? Such Fables do these false Teachers bring;
Now is it not an evil thing to loose my Faith for a Fable? Such Fables do these false Teachers bring;
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they steal away your Faith, and lay a Fable in the room thereof; yea, they wil, and do beguile men of their Reward;
they steal away your Faith, and lay a Fable in the room thereof; yea, they will, and do beguile men of their Reward;
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•hey beguile them of their Faith; they beguile them of their Souls, and they beguile them of their Reward:
•hey beguile them of their Faith; they beguile them of their Souls, and they beguile them of their Reward:
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therefore saith the Apostle Paul, Let no man beguile you of your Reward, Col. 2.18.
Therefore Says the Apostle Paul, Let no man beguile you of your Reward, Col. 2.18.
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Yea, they wil not only beguile you of your Reward, but they wil bring you into pernicious waies;
Yea, they will not only beguile you of your Reward, but they will bring you into pernicious ways;
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which if you follow, the way of Truth shal be evil spoken of, 2 Pet. 2.1, 2. in which Scripture, the Apostle Peter tels us, That as false Prophets did arise in the times of the old Testament,
which if you follow, the Way of Truth shall be evil spoken of, 2 Pet. 2.1, 2. in which Scripture, the Apostle Peter tells us, That as false prophets did arise in the times of the old Testament,
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so false Teachers should arise in the times of the new Testament. 2. He tels us, That the waies of these false Teachers, are pernitious waies. 3. That they shal infect many;
so false Teachers should arise in the times of the new Testament. 2. He tells us, That the ways of these false Teachers, Are pernicious ways. 3. That they shall infect many;
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for he saith, Many shall follow them. 4. That by reason of them, the waies of Truth shal be evil spoken of.
for he Says, Many shall follow them. 4. That by reason of them, the ways of Truth shall be evil spoken of.
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Surely then, this sort of People, are a very dangerous and mischievous People, and therefore a commendable thing in the eyes of Christ to make discovery of them. But, Arg. 2. Secondly:
Surely then, this sort of People, Are a very dangerous and mischievous People, and Therefore a commendable thing in the eyes of christ to make discovery of them. But, Argument 2. Secondly:
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Though they be a dangerous, and mischievous People, yet it is an hard thing to discover them:
Though they be a dangerous, and mischievous People, yet it is an hard thing to discover them:
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For they walk in the dark, and transform themselves into Ministers of Light; they creep, and they privily creep into Houses, saith the Apostle;
For they walk in the dark, and transform themselves into Ministers of Light; they creep, and they privily creep into Houses, Says the Apostle;
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and they wil come to you, saith our Savior, in Sheeps cloathing, Matth. 7. That is, Look whatever Garb the true Prophet was,
and they will come to you, Says our Saviour, in Sheep clothing, Matthew 7. That is, Look whatever Garb the true Prophet was,
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or is found in, that wil they be found in also. Did the true Prophets of the old Testament go in a plain, or rough Garment,
or is found in, that will they be found in also. Did the true prophets of the old Testament go in a plain, or rough Garment,
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or a Garment of Hair, 2 Kings, 1.8. Matth. 3.4. So did the false Prophets also, Zech. 13.4.
or a Garment of Hair, 2 Kings, 1.8. Matthew 3.4. So did the false prophets also, Zechariah 13.4.
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wear a rough Garment, or a Garment of Hair (as the Hebrew) to deceive. Did the true Prophets somtimes quake, shake, and tremble;
wear a rough Garment, or a Garment of Hair (as the Hebrew) to deceive. Did the true prophets sometimes quake, shake, and tremble;
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so did the wicked Diviners also. And so now in the times of the new Testament:
so did the wicked Diviners also. And so now in the times of the new Testament:
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Do the true Teachers of the Gospel, press, or make use of Scripture? so do false Teachers also.
Do the true Teachers of the Gospel, press, or make use of Scripture? so do false Teachers also.
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Did the true Apostles preach Christ? so did the false Apostles also;
Did the true Apostles preach christ? so did the false Apostles also;
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Some preach Christ out of envy, Phil. 1.15, 16. Did the true Apostles and Prophets declare the deep things of God? 1 Cor. 2.10. so did the false Prophets also, Revel. 2.24. The depths of Satan as they speak. some preach christ out of envy, Philip 1.15, 16. Did the true Apostles and prophets declare the deep things of God? 1 Cor. 2.10. so did the false prophets also, Revel. 2.24. The depths of Satan as they speak.
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Look what that is, which the true Preachers do, that wil fal•• T••chers in appearance do.
Look what that is, which the true Preachers do, that will fal•• T••chers in appearance do.
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On a time, saies Austin in his Confessions, the House where I lived, was broken up in the night by Theeves;
On a time, Says Austin in his Confessions, the House where I lived, was broken up in the night by Thieves;
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and the men of the House perceiving that the House was beset with Theeves, and making a noise, the Theeves run away,
and the men of the House perceiving that the House was beset with Thieves, and making a noise, the Thieves run away,
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and left their Crows of Iron, and Instruments whereby they did break up the House:
and left their Crows of Iron, and Instruments whereby they did break up the House:
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then my Friend Alipius, coming to the House, and ••ding those Instruments, and Tools lying on the ground, he took the Crow of Iron •nto his hand;
then my Friend Alipius, coming to the House, and ••ding those Instruments, and Tools lying on the ground, he took the Crow of Iron •nto his hand;
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and when the men of the H•use came out, and •aw the Crow of Iron 〈 ◊ 〉 hi• hand;
and when the men of the H•use Come out, and •aw the Crow of Iron 〈 ◊ 〉 hi• hand;
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they took hold of him, and thought that he was the Thief.
they took hold of him, and Thought that he was the Thief.
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So saies another, the Hereticks of the Times wil take the same Instruments to destroy the House of God,
So Says Another, the Heretics of the Times will take the same Instruments to destroy the House of God,
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as we do to build the same:
as we do to built the same:
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The same Crow of Iron, the same Scripture that is in the hand of Alipius, a Friend, is made use of by a Heretick, one that is a Thief, who comes to make a prey of your Faith:
The same Crow of Iron, the same Scripture that is in the hand of Alipius, a Friend, is made use of by a Heretic, one that is a Thief, who comes to make a prey of your Faith:
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He that comes not in by the door, is fur et latro, a Thief, and a Robber;
He that comes not in by the door, is fur et Latro, a Thief, and a Robber;
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not apertus hostis, an open or professed Enemy;
not apertus hostis, an open or professed Enemy;
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but a secret Thief, and a Robber, whose coming is unknown, and of whom you can less be aware:
but a secret Thief, and a Robber, whose coming is unknown, and of whom you can less be aware:
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and you know, the more crafty and subtil they are in their Practices, the more hardly they wil be discerned.
and you know, the more crafty and subtle they Are in their Practices, the more hardly they will be discerned.
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Now false Teachers, who come in Sheeps cloathing, are a subtil, and crafty Generation; for as Satan at the first, beguiled Adam by beginning with Eve, the weaker Vessel;
Now false Teachers, who come in Sheep clothing, Are a subtle, and crafty Generation; for as Satan At the First, beguiled Adam by beginning with Eve, the Weaker Vessel;
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so do these People also, creep into Houses, leading silly women captive, laden with divers Lusts;
so do these People also, creep into Houses, leading silly women captive, laden with diverse Lustiest;
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there they begin, even with the weaker Vessel, as Satan at the first did;
there they begin, even with the Weaker Vessel, as Satan At the First did;
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so do false Teachers now tel poor souls, That if they wil follow their Doctrines, they shal be like to God,
so do false Teachers now tell poor Souls, That if they will follow their Doctrines, they shall be like to God,
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yea, be God, and Christ, and so draw them from the Appointments of Christ; and therefore saith the Apostle;
yea, be God, and christ, and so draw them from the Appointments of christ; and Therefore Says the Apostle;
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I fear, lest by any means, as the Serpent beguiled Eve, through his subtilty; I Fear, lest by any means, as the Serpent beguiled Eve, through his subtlety;
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so your minds should be corrupted from the simplicity that is in Christ, 2 Cor. 11.3.so your minds should be corrupted from the simplicity that is in christ, 2 Cor. 11.3.
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Now if •t be so hard a thing to discover these False Teachers, and they be 〈 ◊ 〉 dangerous, and mischievous a People;
Now if •t be so hard a thing to discover these False Teachers, and they be 〈 ◊ 〉 dangerous, and mischievous a People;
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then surely it is a matter of great commendation to make discovery of them. It is an excellent thing also to make discovery of them;
then surely it is a matter of great commendation to make discovery of them. It is an excellent thing also to make discovery of them;
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Christ doth commend what is excellent, spiritually excellent;
christ does commend what is excellent, spiritually excellent;
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and the more excellent the thing, the more it doth fal under the commendation of Christ.
and the more excellent the thing, the more it does fall under the commendation of christ.
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Now by discovering of these false Teachers, you put a stop and check unto their folly and madness;
Now by discovering of these false Teachers, you put a stop and check unto their folly and madness;
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their madness or folly, saith the Apostle, shal proceed no further: How so? It shal be made known to all, 2 Tim. 3.9. But they shal proceed no further, for their folly shall be made manifest to all men.
their madness or folly, Says the Apostle, shall proceed no further: How so? It shall be made known to all, 2 Tim. 3.9. But they shall proceed no further, for their folly shall be made manifest to all men.
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Thereby also, ye shal preserve those who are not declined;
Thereby also, you shall preserve those who Are not declined;
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and thereby you shal be serviceable unto Christ in the great Work which he hath to do,
and thereby you shall be serviceable unto christ in the great Work which he hath to do,
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and is doing in these latter Times. One part of his Work, is to discover those that are unsound, Revel. 2. Then shall all the Churches know that I am he that searcheth the heart and reins, ver. 24. But did not the Churches know that before? Yea,
and is doing in these latter Times. One part of his Work, is to discover those that Are unsound, Revel. 2. Then shall all the Churches know that I am he that Searches the heart and reins, ver. 24. But did not the Churches know that before? Yea,
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but then (that is, in the latter times) they shal have experience of it;
but then (that is, in the latter times) they shall have experience of it;
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for then I wil discover Jezabel, and al her false Prophets;
for then I will discover Jezebel, and all her false prophets;
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so that this discovery of fal•e Teachers, is part of Christs own Work in the latter daies,
so that this discovery of fal•e Teachers, is part of Christ own Work in the latter days,
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and the more you labor therein, the more serviceable you are unto Christ:
and the more you labour therein, the more serviceable you Are unto christ:
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Surely therefore, it is a matter of great Commendation in the Eyes of Christ, to try, find out,
Surely Therefore, it is a matter of great Commendation in the Eyes of christ, to try, find out,
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and discover false Teachers, and false Apostles. If it be so commendable in the eyes of Christ, to discover these persons;
and discover false Teachers, and false Apostles. If it be so commendable in the eyes of christ, to discover these Persons;
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then it's lawful for us, though weak, to go to the Meetings of these false Teachers,
then it's lawful for us, though weak, to go to the Meetings of these false Teachers,
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or to receive them into our Houses, and to speak with them; else how shall I try and discover them? or to receive them into our Houses, and to speak with them; Else how shall I try and discover them?
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Nay, but this follows not, no more than that you must go to Rome, to try,
Nay, but this follows not, no more than that you must go to Room, to try,
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or that you must go into Turkey, to try, and find out the false Doctrine of the Turks:
or that you must go into Turkey, to try, and find out the false Doctrine of the Turks:
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you may try, and discover Papists, and Turks; yet it doth not follow, that you must read over their Books, and Alcaron.
you may try, and discover Papists, and Turks; yet it does not follow, that you must read over their Books, and alcaron.
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The Apostle saith, Mark those which cause division, and avoid them:
The Apostle Says, Mark those which cause division, and avoid them:
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False Teachers shall arise in the last daies (saith he) and from such turn away. False Teachers shall arise in the last days (Says he) and from such turn away.
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And the Apostle John saith, If any come to you not with this Doctrine, receive him not into your House,
And the Apostle John Says, If any come to you not with this Doctrine, receive him not into your House,
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nor bid him God speed, lest you be partaker of their evil Deeds.nor bid him God speed, lest you be partaker of their evil deeds.
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Look whatever mischief they shal do abroad by their False Doctrines, al that shal you partake in,
Look whatever mischief they shall do abroad by their False Doctrines, all that shall you partake in,
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if you receive them into your Houses, or countenance them by bidding them God speed.
if you receive them into your Houses, or countenance them by bidding them God speed.
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He that receiveth a true Prophet in the Name of a Prophet, shal receive that Prophets Reward;
He that receives a true Prophet in the Name of a Prophet, shall receive that prophets Reward;
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he shal profit by that Prophet, and shal have a share in al the good which he doth:
he shall profit by that Prophet, and shall have a share in all the good which he does:
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So he that receiveth a false Prophet, shal receive a false Prophets Reward; he shal be poysoned by him, and shal partake in his evil Deeds.
So he that receives a false Prophet, shall receive a false prophets Reward; he shall be poisoned by him, and shall partake in his evil deeds.
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But how then shall I try all things? Mark this Scripture well. Those words are spoken to the Church of the Thessalonians, Epist. 1.5.20.21. Despise not prophesyings, prove all things; But how then shall I try all things? Mark this Scripture well. Those words Are spoken to the Church of the Thessalonians, Epistle 1.5.20.21. Despise not prophesyings, prove all things;
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that is, try those things which ye hear in the Church by way of Prophesie,
that is, try those things which you hear in the Church by Way of Prophesy,
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but he doth not say, That you must run out to every meeting of suspected Persons, to try al things there;
but he does not say, That you must run out to every meeting of suspected Persons, to try all things there;
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but keep your place in the Church, and try al things;
but keep your place in the Church, and try all things;
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otherwise it being a Commandement, al men should be bound to read Popish Books, Socinian Books, and the Turkish Alcaron:
otherwise it being a Commandment, all men should be bound to read Popish Books, Socinian Books, and the Turkish alcaron:
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And if you should go to these Meetings, do you think that is the way to try al things? Do ye not know, that it is the ordinary way of al false Teachers to hold out Truth at the first? wil they not preach an hundred Truths first, that they may make way to one Error? and if so,
And if you should go to these Meetings, do you think that is the Way to try all things? Do you not know, that it is the ordinary Way of all false Teachers to hold out Truth At the First? will they not preach an hundred Truths First, that they may make Way to one Error? and if so,
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how can you try them by going to a Meeting or two? But keep your station in the Church of God, despise not, turn not your back on prophesyings, and so try all things.
how can you try them by going to a Meeting or two? But keep your station in the Church of God, despise not, turn not your back on prophesyings, and so try all things.
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If you be convinced of the Truth and Way of God by the Scripture, you wil easily find out a false Doctrine;
If you be convinced of the Truth and Way of God by the Scripture, you will Easily find out a false Doctrine;
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for Rectum est index sui et obliqui; Truth known, wil discover Error.
for Rectum est index sui et obliqui; Truth known, will discover Error.
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for saies the Lord, I will cause the false Prophet, and the unclean Spirit, to pass out of the Land;
for Says the Lord, I will cause the false Prophet, and the unclean Spirit, to pass out of the Land;
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But where do you find in Scripture, That Trying is the end of Hearing? that we are to hear, that we may try? I must therefore go to hear, that I may learn and profit by my hearing;
But where do you find in Scripture, That Trying is the end of Hearing? that we Are to hear, that we may try? I must Therefore go to hear, that I may Learn and profit by my hearing;
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and if you go to these Meetings, that you may learn and profit, are you not in a fair way to be deceived by them? The Members of the Church of Ephesus here, did not run from the Church for this discovery;
and if you go to these Meetings, that you may Learn and profit, Are you not in a fair Way to be deceived by them? The Members of the Church of Ephesus Here, did not run from the Church for this discovery;
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for saies the Apostle, Acts, 20.30. And of your own selves, shall men arise, speaking perverse things:
for Says the Apostle, Acts, 20.30. And of your own selves, shall men arise, speaking perverse things:
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which when it came to pass, the Ephesians did discover them, saith our Text, for which they were thus highly commended of Christ.
which when it Come to pass, the Ephesians did discover them, Says our Text, for which they were thus highly commended of christ.
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Now if this be so commendable in the eyes of Christ, then why should we not al take some pains herein,
Now if this be so commendable in the eyes of christ, then why should we not all take Some pains herein,
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and be found doing this Work of our Generation? Do ye think that there are no False Teachers,
and be found doing this Work of our Generation? Do you think that there Are no False Teachers,
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and False Apostles, and False Prophets, in these daies of ours? Read what is said in Zechar. 13.2, 3, 4, 5, 6. First, the Prophet tels us, that in the daies immediately before the Calling of the Jews, there shal be unclean Spirits in the Land, verse 2. and False Prophets, verse 3. Secondly, He tels us, That when the Jews shal be called, in that day, verse 1. there shal be so great a Zeal amongst them, against these False Prophets, that their Parents,
and False Apostles, and False prophets, in these days of ours? Read what is said in Zechariah 13.2, 3, 4, 5, 6. First, the Prophet tells us, that in the days immediately before the Calling of the jews, there shall be unclean Spirits in the Land, verse 2. and False prophets, verse 3. Secondly, He tells us, That when the jews shall be called, in that day, verse 1. there shall be so great a Zeal among them, against these False prophets, that their Parents,
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and such as are neer to them, shal be the first that shal punish them, verse 3. His Father and Mother that begat them, shall say, Thou shalt not live, for thou speakest lyes;
and such as Are near to them, shall be the First that shall Punish them, verse 3. His Father and Mother that begat them, shall say, Thou shalt not live, for thou Speakest lies;
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and yet these are high Gospel Times. Thirdly, He tels us here, That this Correction shal be a means to reduce them;
and yet these Are high Gospel Times. Thirdly, He tells us Here, That this Correction shall be a means to reduce them;
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for upon that it is said, verse 4. And it shall come to pass in that day, that the Prophet shall be ashamed, &c. But the thing that I bring this Scripture for, is to shew you, that there shal be such People as these, immediately before the Call of the Jews,
for upon that it is said, verse 4. And it shall come to pass in that day, that the Prophet shall be ashamed, etc. But the thing that I bring this Scripture for, is to show you, that there shall be such People as these, immediately before the Call of the jews,
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and that is in these daies of ours.
and that is in these days of ours.
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Only observe how the Prophet doth here describe them: 1. He tels you that they shal be such as were originally Husbandmen;
Only observe how the Prophet does Here describe them: 1. He tells you that they shall be such as were originally Husbandmen;
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for upon their Reducement, he shal say, I am no Prophet, I am an Husband-man.
for upon their Reducement, he shall say, I am no Prophet, I am an Husbandman.
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2. He tels you here, That they shal be such as shal wear a rough, hair,
2. He tells you Here, That they shall be such as shall wear a rough, hair,
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or plain Garment to deceive, ver. 4. 3. He tels you, That they shal come in the Name of the Lord,
or plain Garment to deceive, ver. 4. 3. He tells you, That they shall come in the Name of the Lord,
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and say, they are not sent by men, but by God immediately, verse 3. 4. That yet these men shal be acted by the very Spirit of the Devil;
and say, they Are not sent by men, but by God immediately, verse 3. 4. That yet these men shall be acted by the very Spirit of the devil;
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that is, such as do work and act by the inspiration of the Devil, having the fierce and unclean Spirit of the Devil:
that is, such as do work and act by the inspiration of the devil, having the fierce and unclean Spirit of the devil:
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These are the men that shal arise in these daies of ours.
These Are the men that shall arise in these days of ours.
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Do you think then, that we are free from false Teachers now? or do you think that it is not incumbent upon al? only upon Officers, to try and discover them? Here the whol Church are commended for it.
Do you think then, that we Are free from false Teachers now? or do you think that it is not incumbent upon all? only upon Officers, to try and discover them? Here the Whole Church Are commended for it.
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Or do you think that it is nothing to be commended by Christ? Those that he commends now, he wil commend before the Father,
Or do you think that it is nothing to be commended by christ? Those that he commends now, he will commend before the Father,
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and al the Angels, and Saints another day; his commendation shal never make you proud, as the applause of man may do.
and all the Angels, and Saints Another day; his commendation shall never make you proud, as the applause of man may do.
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O! what an excellent thing then is it, to make discovery of these False Apostles, and false Teachers:
OH! what an excellent thing then is it, to make discovery of these False Apostles, and false Teachers:
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Why should we not al, more or less, according to our Places, l•bor to be found in this Work, in these daies of ours?
Why should we not all, more or less, according to our Places, l•bor to be found in this Work, in these days of ours?
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How shall we find out, and discover them? for if we may not go to their Me•tings, and they be such a crafty, deceiving people, what shall we do, How shall we find out, and discover them? for if we may not go to their Me•tings, and they be such a crafty, deceiving people, what shall we do,
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and how shall we try, a True Teacher, from a False Teacher? or a True Apostle, from a False Apostle? and how shall we try, a True Teacher, from a False Teacher? or a True Apostle, from a False Apostle?
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Answ. All Teachers are to be tryed Three waies. By Their Call. Their Doctrine. Their Fruits, or Liv••. First:Answer All Teachers Are to be tried Three ways. By Their Call. Their Doctrine. Their Fruits, or Liv••. First:
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As for a mans Call to Preach: Whoever is called to preach, is either called ad opus, to a particular Work:
As for a men Call to Preach: Whoever is called to preach, is either called ad opus, to a particular Work:
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or he is called ad Munus, to an Office. If he be called to a Work only, then his preaching is called Prophesie:
or he is called ad Munus, to an Office. If he be called to a Work only, then his preaching is called Prophesy:
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And so some are called to Preach;
And so Some Are called to Preach;
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for else how should we know whether men be sit for Office, if they may not preach before they be in Office? Now if men be so called to preach,
for Else how should we know whither men be fit for Office, if they may not preach before they be in Office? Now if men be so called to preach,
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then they must, 1. Preach according to the proportion, and Analogy of Faith, Rom. 12.6. 2. If they be so called to preach, they must have a gift to profit others publickly;
then they must, 1. Preach according to the proportion, and Analogy of Faith, Rom. 12.6. 2. If they be so called to preach, they must have a gift to profit Others publicly;
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for al Prophesie is for Exhortation, Edification, and Comfort, 1 Cor. 14.3. 3. And if they be so called to preach, they must submit what they speak to the Judgment of others: The Officer speaks with Authority;
for all Prophesy is for Exhortation, Edification, and Comfort, 1 Cor. 14.3. 3. And if they be so called to preach, they must submit what they speak to the Judgement of Others: The Officer speaks with authority;
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but another speaks with Submission, and let the rest judg, 1 Cor. 14.29.
but Another speaks with Submission, and let the rest judge, 1 Cor. 14.29.
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So that, if any man wil take upon him to preach and teach as a gifted man,
So that, if any man will take upon him to preach and teach as a gifted man,
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if he have not a Gift to profit others in publick; a Gift be •ond a Family Gift;
if he have not a Gift to profit Others in public; a Gift be •ond a Family Gift;
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and if he do not speak according to the proportion of Faith, and do not submit what he speaketh to the Judgment of others, he is a False Prophet,
and if he do not speak according to the proportion of Faith, and do not submit what he speaks to the Judgement of Others, he is a False Prophet,
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and no true Teacher in this kind. Secondly: But if a man be called to Office;
and no true Teacher in this kind. Secondly: But if a man be called to Office;
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then his Office, is either Extraordinary, or Ordinary.
then his Office, is either Extraordinary, or Ordinary.
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If Extraordinary, then he is either a Proph•t, who doth foretel things to come, and they do come to pass;
If Extraordinary, then he is either a Proph•t, who does foretell things to come, and they do come to pass;
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or he is an Evangelist, whose Office was to accompany, and minister unto the Apostles: When the Apostles •herefore ceased, then the Evangelists ceased;
or he is an Evangelist, whose Office was to accompany, and minister unto the Apostles: When the Apostles •herefore ceased, then the Evangelists ceased;
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for sublato subjecto tollitur adjunctum. Or he is an Apostle who hath seen the Lord,
for Sublato Subject tollitur adjunctum. Or he is an Apostle who hath seen the Lord,
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and is immediately sent by him, whose Commission extendeth unto all the World, who is infallible in regard of Doctrine delivered, having the Gifts of Tongues given him;
and is immediately sent by him, whose Commission extendeth unto all the World, who is infallible in regard of Doctrine Delivered, having the Gifts of Tongues given him;
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not by Industry, but by Inspiration of the Holy Ghost, and doth work Miracles.
not by Industry, but by Inspiration of the Holy Ghost, and does work Miracles.
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And therefore if any man say, that he is an Apostle, and yet hath not seen the Lord Christ,
And Therefore if any man say, that he is an Apostle, and yet hath not seen the Lord christ,
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nor hath these Gifts of Tongues, nor can work Miracles; then he is a false Apostle, and a false Teacher in that kind.
nor hath these Gifts of Tongues, nor can work Miracles; then he is a false Apostle, and a false Teacher in that kind.
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But if a man be called to an Ordinary Office, then, 1. He must be apparently Godly;
But if a man be called to an Ordinary Office, then, 1. He must be apparently Godly;
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not only free from Vice, and Scandal;
not only free from Vice, and Scandal;
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but Holy, and blameless, shining with positive Vertues, as wel as free from Scandalous sins, 1 Tim. 3. Tit. 1. 2. He must be qualified,
but Holy, and blameless, shining with positive Virtues, as well as free from Scandalous Sins, 1 Tim. 3. Tit. 1. 2. He must be qualified,
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and gifted for the work of preaching, being apt to teach, anointed with the Unction of the Holy One;
and gifted for the work of preaching, being apt to teach, anointed with the Unction of the Holy One;
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not that he must necessarily have the extraordinary Gifts of the Holy Ghost:
not that he must necessarily have the extraordinary Gifts of the Holy Ghost:
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for when the Apostle Paul sets down the due qualifications of a Minister, 1 Tim. 3. there is not one word of that. 3. Being gifted,
for when the Apostle Paul sets down the due qualifications of a Minister, 1 Tim. 3. there is not one word of that. 3. Being gifted,
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and duely qualified, he must be chosen, or desired by the Church, Acts, 14.23. 4. Then having consented, he must be separated to the Work of the Ministry.
and duly qualified, he must be chosen, or desired by the Church, Acts, 14.23. 4. Then having consented, he must be separated to the Work of the Ministry.
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And therefore if any man say, that he is a Teacher in Office, ordinarily called, and yet be prophane, scandalous, or vicious, or ignorant, being not fitly qualified;
And Therefore if any man say, that he is a Teacher in Office, ordinarily called, and yet be profane, scandalous, or vicious, or ignorant, being not fitly qualified;
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or is not desired, or chosen by the Church, and separated to the Work of the Ministry, he is a false Teacher in this kind.
or is not desired, or chosen by the Church, and separated to the Work of the Ministry, he is a false Teacher in this kind.
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But whether a mans Cal be Ordinary, or Extraordinary;
But whither a men Call be Ordinary, or Extraordinary;
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whether he be called, ad Opus, to a Work, or ad Munus, to an Office, he must make out his Cal to others;
whither he be called, ad Opus, to a Work, or ad Munus, to an Office, he must make out his Call to Others;
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'tis not enough to say, I am sent of God, I tel thee I am sent of God:
it's not enough to say, I am sent of God, I tell thee I am sent of God:
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The Apostles themselves made out their Cal to others:
The Apostles themselves made out their Call to Others:
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Do ye require a proof of my Ministry, or Apostleship? saies the Apostle Paul; then thus and thus.Do you require a proof of my Ministry, or Apostleship? Says the Apostle Paul; then thus and thus.
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So that though a man do pretend that he is sent of God, and that he hath seen the Lord;
So that though a man do pretend that he is sent of God, and that he hath seen the Lord;
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yet if he be not able to give an account thereof unto others, he is surely a False Apostle, and a False Teacher.
yet if he be not able to give an account thereof unto Others, he is surely a False Apostle, and a False Teacher.
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Thus may you try, and discover men by their Cal. Secondly: As for Doctrine. Teachers may, and must be tried by their Doctrine.
Thus may you try, and discover men by their Cal. Secondly: As for Doctrine. Teachers may, and must be tried by their Doctrine.
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Particular Doctrines whereby men may be tried, are many: Particular Doctrines whereby men may be tried, Are many:
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I wil name some briefly, because I intend this Work no further than to this one Exercise. First, therefore,
I will name Some briefly, Because I intend this Work no further than to this one Exercise. First, Therefore,
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The true Apostles never did decry the Scriptures, but under God and Christ, did exalt the Scriptures.
The true Apostles never did decry the Scriptures, but under God and christ, did exalt the Scriptures.
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They called them the Word of God, Rom. 9.6. 2 Cor. 4.2.
They called them the Word of God, Rom. 9.6. 2 Cor. 4.2.
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They told us that the Scriptures are a sufficient Rule, and able to make us wise unto Salvation, 2 Tim. 3.14.16, 17. That they are the only Rule and Judg of al Doctrines, whereby we are to try the same, according to that of the Prophet Esai. To the Law, and to the Testimony;
They told us that the Scriptures Are a sufficient Rule, and able to make us wise unto Salvation, 2 Tim. 3.14.16, 17. That they Are the only Rule and Judge of all Doctrines, whereby we Are to try the same, according to that of the Prophet Isaiah. To the Law, and to the Testimony;
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if any one walk not according to this Rule, there is no Light in him, Chap. 8. That these Scriptures may be expounded, 2 Pet. 1.20. The Apostles never did deny the Original, saying, I deny the Hebrew, or I deny the Greek;if any one walk not according to this Rule, there is no Light in him, Chap. 8. That these Scriptures may be expounded, 2 Pet. 1.20. The Apostles never did deny the Original, saying, I deny the Hebrew, or I deny the Greek;
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but of•en cited the Original Hebrew; yea, the Septuagintal Greek, This was the true Apostles Doctrine in regard of the Scripture. As for Christ:
but of•en cited the Original Hebrew; yea, the Septuagintal Greek, This was the true Apostles Doctrine in regard of the Scripture. As for christ:
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The true Apostles never did deny the Deity of Christ, whilst he lived here on Earth;
The true Apostles never did deny the Deity of christ, while he lived Here on Earth;
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nor the Humanity of Christ in Heaven.
nor the Humanity of christ in Heaven.
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But for his Deity, the Apostle tel us, that he is very God, and the only wise God, 1 John, 5.20.
But for his Deity, the Apostle tell us, that he is very God, and the only wise God, 1 John, 5.20.
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And for the Body of Christ:
And for the Body of christ:
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The true Apostles tel us, That he did not only rise from the dead, but his Body ascended,
The true Apostles tell us, That he did not only rise from the dead, but his Body ascended,
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and that he is man stil, 2 Tim. 2.5. There is one Mediator, the man Jesus Christ. As for the Ordinances:
and that he is man still, 2 Tim. 2.5. There is one Mediator, the man jesus christ. As for the Ordinances:
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The Apostles never did deny the Ordinances;
The Apostles never did deny the Ordinances;
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but have told us that the Ministration of the Gospel, is more glorious than that of Moses, because this was to continue, 2 Cor. 3. they did not destroy,
but have told us that the Ministration of the Gospel, is more glorious than that of Moses, Because this was to continue, 2 Cor. 3. they did not destroy,
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And so it is with false Teachers, they come not in by the door of a Lawful Cal,
And so it is with false Teachers, they come not in by the door of a Lawful Cal,
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but erect these Ordinances, by Commission from Christ, As I have ordained in all the Churches, saith Paul. And more particularly, 1. They did not deny the Ministry, not the Being of a setled Ministry, Rom. 12.7. though by the hand of Man, Tit. 1. For this cause left I thee in Crete, that thou should'st ordain Elders in every City: nor the maintenance;
but erect these Ordinances, by Commission from christ, As I have ordained in all the Churches, Says Paul. And more particularly, 1. They did not deny the Ministry, not the Being of a settled Ministry, Rom. 12.7. though by the hand of Man, Tit. 1. For this cause left I thee in Crete, that thou Shouldst ordain Elders in every city: nor the maintenance;
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the setled maintenance of Ministers, 1 Cor. 9.14. Even so hath the Lord ordained, that those that preach the Gospel, should live on the Gospel.
the settled maintenance of Ministers, 1 Cor. 9.14. Even so hath the Lord ordained, that those that preach the Gospel, should live on the Gospel.
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2. As they did not deny the Ministry, so they did not deny Water Baptism: but they rather called for Water Baptism, because Cornelius had received the Spirit, Acts, 10.47.
2. As they did not deny the Ministry, so they did not deny Water Baptism: but they rather called for Water Baptism, Because Cornelius had received the Spirit, Acts, 10.47.
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They did not lay a necessity upon the Disciples, to be plunged into the River, or Water;
They did not lay a necessity upon the Disciples, to be plunged into the River, or Water;
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for the Jaylor, and Cornelius, were baptized in their Houses:
for the Jailor, and Cornelius, were baptised in their Houses:
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Nor did they ever forbid Infant Baptism, but tel us that Children of Beleevers, are Holy, 2 Cor. 7. 3. As the true Apostles did not deny Water Baptism,
Nor did they ever forbid Infant Baptism, but tell us that Children of Believers, Are Holy, 2 Cor. 7. 3. As the true Apostles did not deny Water Baptism,
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so they did not cry down the Lords Supper, but tel us plainly, That thereby we hold forth the Lords Death til he come. 4. As they did contend for the Supper, so they commanded singing:
so they did not cry down the lords Supper, but tell us plainly, That thereby we hold forth the lords Death till he come. 4. As they did contend for the Supper, so they commanded singing:
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First, That the whol Church should sing;
First, That the Whole Church should sing;
ord, cst dt j-jn n1 vmd vvi;
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for the whol Church of Ephesus, and the whol Church of Colosse, are commanded to sing, Ephes. 5. 18. Collos. 3.16.
for the Whole Church of Ephesus, and the Whole Church of Colosse, Are commanded to sing, Ephesians 5. 18. Colossians 3.16.
p-acp dt j-jn n1 pp-f np1, cc dt j-jn n1 pp-f n1, vbr vvn pc-acp vvi, np1 crd crd np1 crd.
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Secondly, That the whol Church should sing the Psalms of David; for by those Titles, Psalms, Hymns,
Secondly, That the Whole Church should sing the Psalms of David; for by those Titles, Psalms, Hymns,
ord, cst dt j-jn n1 vmd vvi dt n2 pp-f np1; p-acp p-acp d n2, n2, n2,
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and Spiritual Songs, the P•alms of David are distinguished.
and Spiritual Songs, the P•alms of David Are distinguished.
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Thirdly, That this singing should be performed with an audible voyce, and not in the heart only;
Thirdly, That this singing should be performed with an audible voice, and not in the heart only;
ord, cst d j-vvg vmd vbi vvn p-acp dt j n1, cc xx p-acp dt n1 av-j;
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for faith the Apostle in the same Scriptures, Speaking and singing with Grace in your hearts.
for faith the Apostle in the same Scriptures, Speaking and singing with Grace in your hearts.
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Fourthly, That these Psalms, or Hymns, or Spiritual Songs, should be sung by many together; not by one alone, but by the whol Church; Fourthly, That these Psalms, or Hymns, or Spiritual Songs, should be sung by many together; not by one alone, but by the Whole Church;
ord, cst d n2, cc n2, cc j n2, vmd vbi vvn p-acp d av; xx p-acp crd j, cc-acp p-acp dt j-jn n1;
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for the Evangelist tels us, that Christ, and his Disciples, sung an Hymn, and so went out after Supper:
for the Evangelist tells us, that christ, and his Disciples, sung an Hymn, and so went out After Supper:
p-acp dt np1 vvz pno12, cst np1, cc po31 n2, vvd dt n1, cc av vvd av p-acp n1:
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If only one sang, and the rest consented, then that one was Christ, or some one of the Disciples;
If only one sang, and the rest consented, then that one was christ, or Some one of the Disciples;
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Christ it was not, for if he had sung an Hymn, it would have been said, that he sung,
christ it was not, for if he had sung an Hymn, it would have been said, that he sung,
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and the Hymn would have been set down;
and the Hymn would have been Set down;
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as it's said, he prayed, and his Prayer recorded, John, 17. Nor was it one of the Disciples,
as it's said, he prayed, and his Prayer recorded, John, 17. Nor was it one of the Disciples,
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for as yet the Holy Ghost was not fallen upon them, to Gift them with Spiritual Gifts;
for as yet the Holy Ghost was not fallen upon them, to Gift them with Spiritual Gifts;
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neither can it be said, that the word, NONLATINALPHABET, should be translated, Praised; and when they had praised, &c. For when it is to be so translated,
neither can it be said, that the word,, should be translated, Praised; and when they had praised, etc. For when it is to be so translated,
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then it is joyned with an Accusative Case, as Heb. 2.12. but they al sang, audibly, and together.
then it is joined with an Accusative Case, as Hebrew 2.12. but they all sang, audibly, and together.
cs pn31 vbz vvn p-acp dt j n1, c-acp np1 crd. cc-acp pns32 d vvd, av-j, cc av.
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Thus the true Apostles of Christ, were for, and not against the Ordinances of Christ. As for the Doctrine of Justification:
Thus the true Apostles of christ, were for, and not against the Ordinances of christ. As for the Doctrine of Justification:
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The true Apostles preached for Justification by imputed Righteousness, and by Faith, in opposition to Works, Rom. 4. They never preached, or told us that there is a Light in every man, which followed, wil bring to Salvation:
The true Apostles preached for Justification by imputed Righteousness, and by Faith, in opposition to Works, Rom. 4. They never preached, or told us that there is a Light in every man, which followed, will bring to Salvation:
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Indeed the Evangelist saith, That Christ, as God, enlighteneth every one that comes into the World;
Indeed the Evangelist Says, That christ, as God, Enlighteneth every one that comes into the World;
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the wicked with the light of Reason, and Understanding; the Godly with the Light of Grace:
the wicked with the Light of Reason, and Understanding; the Godly with the Light of Grace:
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and the Apostle saith, That the Grace of God hath appeared to al men, that is, both Jews and Gentiles;
and the Apostle Says, That the Grace of God hath appeared to all men, that is, both jews and Gentiles;
cc dt n1 vvz, cst dt n1 pp-f np1 vhz vvn p-acp d n2, cst vbz, d np2 cc np1;
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but doth not say, that the Grace of God hath appeared to al particular men: but he saith, The whol World lies in wickedness;
but does not say, that the Grace of God hath appeared to all particular men: but he Says, The Whole World lies in wickedness;
cc-acp vdz xx vvi, cst dt n1 pp-f np1 vhz vvn p-acp d j n2: cc-acp pns31 vvz, dt j-jn n1 vvz p-acp n1;
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and a Natural man doth not perceive the things of God, neither can he.
and a Natural man does not perceive the things of God, neither can he.
cc dt j n1 vdz xx vvi dt n2 pp-f np1, dx vmb pns31.
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They never preached, That any man might be perfect, so as to be without sin in this Life, but the contrary;
They never preached, That any man might be perfect, so as to be without since in this Life, but the contrary;
pns32 av-x vvd, cst d n1 vmd vbi j, av c-acp pc-acp vbi p-acp n1 p-acp d n1, p-acp dt n-jn;
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saying, If any man say, he hath no sin, he deceives himself, and there is no truth in him; 1 Joh. 1.8. he doth not say, and there is no humility in him, though it be pride to say so;
saying, If any man say, he hath no since, he deceives himself, and there is no truth in him; 1 John 1.8. he does not say, and there is no humility in him, though it be pride to say so;
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but there is no truth in him. And again, the Apostle James, In many things we offend all, Jam. 3.2.
but there is no truth in him. And again, the Apostle James, In many things we offend all, Jam. 3.2.
cc-acp pc-acp vbz dx n1 p-acp pno31. cc av, dt n1 np1, p-acp d n2 pns12 vvb d, np1 crd.
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And again, We see and know but in part, 1 Cor. 13.9. they acknowledg indeed a perfection of Uprightness:
And again, We see and know but in part, 1 Cor. 13.9. they acknowledge indeed a perfection of Uprightness:
cc av, pns12 vvb cc vvb cc-acp p-acp n1, vvn np1 crd. pns32 vvb av dt n1 pp-f n1:
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But the true Apostles never placed any Perfection in Monastical Virginity, or abstaining from Meats, Cuffs, Points, and Laces.
But the true Apostles never placed any Perfection in Monastical Virginity, or abstaining from Meats, Cuffs, Points, and Laces.
p-acp dt j n2 av-x vvd d n1 p-acp j n1, cc vvg p-acp n2, n2, n2, cc n2.
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But saies the Apostle, Col. 2.18. Let no man beguile you of your reward in a voluntary Humility, and in being subject to Ordinances:
But Says the Apostle, Col. 2.18. Let no man beguile you of your reward in a voluntary Humility, and in being Subject to Ordinances:
p-acp vvz dt n1, np1 crd. vvb dx n1 vvi pn22 pp-f po22 n1 p-acp dt j-jn n1, cc p-acp vbg j-jn p-acp n2:
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as •ouch not, tast not, handle not: Which all perish in the using, after the Commandements and Doctrines of men.
as •ouch not, taste not, handle not: Which all perish in the using, After the commandments and Doctrines of men.
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Which things indeed have a shew of wisdom, in Will-worship, and humility, and neglecting of the Body: Which things indeed have a show of Wisdom, in Will-worship, and humility, and neglecting of the Body:
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Ver. 19, 20, 21, 22, 23. The true Apostles, never preached against respect unto Magistrates, Parents, and Masters.
Ver. 19, 20, 21, 22, 23. The true Apostles, never preached against respect unto Magistrates, Parents, and Masters.
np1 crd, crd, crd, crd, crd dt j n2, av-x vvd p-acp n1 p-acp n2, n2, cc n2.
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Indeed our Savior Christ saies, Cal no man your Father; neither be ye called Masters:
Indeed our Saviour christ Says, Call no man your Father; neither be you called Masters:
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The Apostles went up and down confirming the Churches, not destroying them.
The Apostles went up and down confirming the Churches, not destroying them.
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But Master (he tels us at verse 8.) is al one with Rabbi: Now these Rabbins were their Sect-Masters, who were the Masters of their Faith;
But Master (he tells us At verse 8.) is all one with Rabbi: Now these Rabbis were their Sect-masters, who were the Masters of their Faith;
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and such a Father and Master, no man ought to be: but otherwise the Apostle saith, Children obey your Parents; honor thy Father:
and such a Father and Master, no man ought to be: but otherwise the Apostle Says, Children obey your Parents; honour thy Father:
cc d dt n1 cc n1, dx n1 vmd pc-acp vbi: cc-acp av dt n1 vvz, n2 vvb po22 n2; vvb po21 n1:
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and Servants, be subject to your Masters. And did not Paul the Apostle, cal himself, a wise Master-Builder? Acts, 26.25. Paul calleth Festus, most noble Festus; and Agrippa, King Agrippa. And Chap. 27. he saith to them that were in the Ship with him, Sirs, I perceive this Voyage will be dangerous: and Servants, be Subject to your Masters. And did not Paul the Apostle, call himself, a wise Master-Builder? Acts, 26.25. Paul calls Festus, most noble Festus; and Agrippa, King Agrippa. And Chap. 27. he Says to them that were in the Ship with him, Sirs, I perceive this Voyage will be dangerous:
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and again, verse 21. He stood forth in the midst, and said, Sirs: and yet again, ver. 25. Wherefore, Sirs; or excellent men, be of good comfort, &c. The true Apostles never preached against the Resurrection and Ascention of the Body:
and again, verse 21. He stood forth in the midst, and said, Sirs: and yet again, ver. 25. Wherefore, Sirs; or excellent men, be of good Comfort, etc. The true Apostles never preached against the Resurrection and Ascension of the Body:
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but make the Doctrine of the Resurrection, a Fundamental Article of our Faith, 1 Cor. 15. yea, they tel us, That Christ did not only rise, but ascend with his Body;
but make the Doctrine of the Resurrection, a Fundamental Article of our Faith, 1 Cor. 15. yea, they tell us, That christ did not only rise, but ascend with his Body;
cc-acp vvb dt n1 pp-f dt n1, dt j n1 pp-f po12 n1, crd np1 crd uh, pns32 vvb pno12, cst np1 vdd xx av-j vvi, cc-acp vvb p-acp po31 n1;
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and that our Bodies, shal remain Bodies in Heaven, as Christs doth, Phil. 3.20. Who shal change our vile Bodies, that they may be like to his glorious Body.
and that our Bodies, shall remain Bodies in Heaven, as Christ does, Philip 3.20. Who shall change our vile Bodies, that they may be like to his glorious Body.
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The Apostles never preached, That there is no place of Heaven and Hel, after Death: but as they received of Christ, so they delivered Truth unto us. Now Christ saith expresly;
The Apostles never preached, That there is no place of Heaven and Hell, After Death: but as they received of christ, so they Delivered Truth unto us. Now christ Says expressly;
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Go ye cursed into everlasting torment, prepared for the Devil, and his Angels: Go you cursed into everlasting torment, prepared for the devil, and his Angels:
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and come ye blessed, inherit the Kingdom of the Father, prepared for you before the Foundation of the World. and come you blessed, inherit the Kingdom of the Father, prepared for you before the Foundation of the World.
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These were the Doctrines of the Apostles, and the true Teachers of the Gospel.
These were the Doctrines of the Apostles, and the true Teachers of the Gospel.
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Doth any man therefore say, I now come unto you from God, and God hath sent me? And doth he say, there is no other Heaven,
Does any man Therefore say, I now come unto you from God, and God hath sent me? And does he say, there is no other Heaven,
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nor Hel, than what is in this Life? Or doth he preach against the Resurrection,
nor Hell, than what is in this Life? Or does he preach against the Resurrection,
ccx n1, cs r-crq vbz p-acp d n1? cc vdz pns31 vvi p-acp dt n1,
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and Ascention of our Bodies? Or doth he preach against respect unto Magistrates, and Civil Relations? Or doth he tel you of a Light within al men, which is able to bring them to Salvation? Doth he preach Perfection, saying, That Man may be perfect,
and Ascension of our Bodies? Or does he preach against respect unto Magistrates, and Civil Relations? Or does he tell you of a Light within all men, which is able to bring them to Salvation? Does he preach Perfection, saying, That Man may be perfect,
cc n1 pp-f po12 n2? cc vdz pns31 vvi p-acp n1 p-acp n2, cc j n2? cc vdz pns31 vvi pn22 pp-f dt n1 p-acp d n2, r-crq vbz j pc-acp vvi pno32 p-acp n1? vdz pns31 vvi n1, vvg, cst n1 vmb vbi j,
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and without sin in this Life? Or doth he tel you of Justification by somwhat within you? Or doth he cry down, degrade,
and without since in this Life? Or does he tell you of Justification by somewhat within you? Or does he cry down, degrade,
cc p-acp n1 p-acp d n1? cc vdz pns31 vvi pn22 pp-f n1 p-acp av p-acp pn22? cc vdz pns31 vvi a-acp, vvb,
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3. The Wolf though he be in Sheeps cloathing, doth tear and rend the Sheep; he cometh not in by the door; 3. The Wolf though he be in Sheep clothing, does tear and rend the Sheep; he comes not in by the door;
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and when he is come in, then he doth devour the poor Sheep:
and when he is come in, then he does devour the poor Sheep:
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1 As for the Mercy, and Blessing prayed for; it is expressed in four words;
1 As for the Mercy, and Blessing prayed for; it is expressed in four words;
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and vilifie the Ordinances of Christ, Ministry, Water Baptism, Lords Supper, and Singing? Or doth he deny the Deity of Christ on Earth? or the Humanity of Christ in Heaven? Or doth he preach down the Scripture, by telling you, that the Light and Spirit within you, is your Rule? Surely this Person is a false Apostle, and a false Teacher.
and vilify the Ordinances of christ, Ministry, Water Baptism, lords Supper, and Singing? Or does he deny the Deity of christ on Earth? or the Humanity of christ in Heaven? Or does he preach down the Scripture, by telling you, that the Light and Spirit within you, is your Rule? Surely this Person is a false Apostle, and a false Teacher.
cc vvi dt n2 pp-f np1, n1, n1 n1, n2 n1, cc vvg? cc vdz pns31 vvi dt n1 pp-f np1 p-acp n1? cc dt n1 pp-f np1 p-acp n1? cc vdz pns31 vvi a-acp dt n1, p-acp vvg pn22, cst dt n1 cc n1 p-acp pn22, vbz po22 n1? np1 d n1 vbz dt j n1, cc dt j n1.
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Thus you may try a man by his Doctrine. Thirdly: A Teacher also may, and must be tried by his Life and Fruits: for saith our Savior;
Thus you may try a man by his Doctrine. Thirdly: A Teacher also may, and must be tried by his Life and Fruits: for Says our Saviour;
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Beware of false Prophets, which come to you in Sheeps cloathing; but inwardly they are ravening Wolves: Beware of false prophets, which come to you in Sheep clothing; but inwardly they Are ravening Wolves:
vvb pp-f j n2, r-crq vvb p-acp pn22 p-acp n2 n1; cc-acp av-j pns32 vbr vvg n2:
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ye shal know them by their Fruits: As ye know a Tree, not by the Leaves, but by the Fruit;you shall know them by their Fruits: As you know a Tree, not by the Leaves, but by the Fruit;
pn22 vmb vvi pno32 p-acp po32 n2: c-acp pn22 vvb dt n1, xx p-acp dt n2, cc-acp p-acp dt n1;
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so saith he, ye shal know these men, not by their first Profession, but by their after Works, and Waies, and Fruits.
so Says he, you shall know these men, not by their First Profession, but by their After Works, and Ways, and Fruits.
av vvz pns31, pn22 vmb vvi d n2, xx p-acp po32 ord n1, cc-acp p-acp po32 a-acp vvz, cc n2, cc n2.
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But if they go in Sheeps cloathing, how shall I know they are Wolves? Yes;But if they go in Sheep clothing, how shall I know they Are Wolves? Yes;
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9815
For though their cloathing be the Sheeps; yet they have the Nature, and disposition of Wolves;
For though their clothing be the Sheep; yet they have the Nature, and disposition of Wolves;
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1170
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9816
the voyce, howling, and barking of Wolves, and the practice of Wolves. The Nature of a Wolf, though he be in Sheeps cloathing, is fierce and cruel;
the voice, howling, and barking of Wolves, and the practice of Wolves. The Nature of a Wolf, though he be in Sheep clothing, is fierce and cruel;
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1170
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9817
so is the Nature, Spirit, and Disposition of the False Teacher, 2 Tim. 3.3. Without Natural affection, truce-breakers, false Accusers, incontinent, fierce, despisers of those that are good:
so is the Nature, Spirit, and Disposition of the False Teacher, 2 Tim. 3.3. Without Natural affection, Truce-breakers, false Accusers, incontinent, fierce, despisers of those that Are good:
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9818
Of this sort are they (ver. 6.) which creep into houses, and lead silly women captive, &c. The voyce of the Wolf doth betray him;Of this sort Are they (ver. 6.) which creep into houses, and led silly women captive, etc. The voice of the Wolf does betray him;
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1171
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9819
he howls as the Sheep do not, and barks at the Shepheards.
he howls as the Sheep do not, and barks At the Shepherds.
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1172
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9820
So do False Teachers do, they resist the Truth, as Janes and Jambres resisted Moses; and are continually barking at,
So do False Teachers do, they resist the Truth, as Janes and Jambres resisted Moses; and Are continually barking At,
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1172
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9821
and speaking evil of the true Ministers of the Gospel, and Shepheards of the Sheep.
and speaking evil of the true Ministers of the Gospel, and Shepherds of the Sheep.
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1172
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9822
'Tis recorded of Philip of Macedon, when he laid siege to Athens, that he sent word into the City, That if they would send out ten of their Orators, he would be at peace with them;
It's recorded of Philip of Macedon, when he laid siege to Athens, that he sent word into the city, That if they would send out ten of their Orators, he would be At peace with them;
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1172
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9823
whereupon Demosthenes rose up in the Senate, and said, If the Wolves come to the Fold,
whereupon Demosthenes rose up in the Senate, and said, If the Wolves come to the Fold,
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1172
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9824
and tel the Sheep, that they wil be at Peace with them, if they wil send away al their Dogs,
and tell the Sheep, that they will be At Peace with them, if they will send away all their Dogs,
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1172
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9825
and Shepheards, wil the Sheep do it? No, the great design of the Wolf, is to part the Sheep from the Shepheard.
and Shepherds, will the Sheep do it? No, the great Design of the Wolf, is to part the Sheep from the Shepherd.
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1172
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9826
Those therefore that come in Sheeps cloathing, and cry out against the true Ministry of Christ, are no true Sheep, but Wolves.
Those Therefore that come in Sheep clothing, and cry out against the true Ministry of christ, Are no true Sheep, but Wolves.
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1172
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9830
and they bite, and devour, and destroy the Faith of some. Quest. But our Savior saith, That we may know them by their Fruits;
and they bite, and devour, and destroy the Faith of Some. Quest. But our Saviour Says, That we may know them by their Fruits;
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9831
What are those Fruits, and how shall we know them thereby? What Are those Fruits, and how shall we know them thereby?
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1174
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9832
1. If you find that they are given to uncleanness, then they are not sent of God.
1. If you find that they Are given to uncleanness, then they Are not sent of God.
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9833
So are False Teachers many times, 2 Pet. 2. There shall be false Teachers amongst you, ver. 1. These do walk after the flesh, in the lust of uncleanness, verse 10. (see the Epistle of Jude ) God doth often give men up to fleshly sins for their vile errors. So Are False Teachers many times, 2 Pet. 2. There shall be false Teachers among you, ver. 1. These do walk After the Flesh, in the lust of uncleanness, verse 10. (see the Epistle of U^de) God does often give men up to fleshly Sins for their vile errors.
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2. If you find that they are given to lying, then you may know that they are not of God:
2. If you find that they Are given to lying, then you may know that they Are not of God:
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9835
Truth doth not need our Lyes to maintain it with: but the Doctrine of Lyes, is often maintained with the Practice of Lying:
Truth does not need our Lies to maintain it with: but the Doctrine of Lies, is often maintained with the Practice of Lying:
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9836
And hast found them lyars, saith our Text here. 3. If you find that the height of their Religion is to maintain some Opinion,And haste found them liars, Says our Text Here. 3. If you find that the height of their Religion is to maintain Some Opinion,
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9837
and that doth consist in some voluntary Humility, and keeping under the Body, then are they not of God, Col. 2.18, 19, 20, 21, 23, 24, 25, 26.
and that does consist in Some voluntary Humility, and keeping under the Body, then Are they not of God, Col. 2.18, 19, 20, 21, 23, 24, 25, 26.
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4. If you find that their Doctrine, tends to draw men away from the Ordinances of God,
4. If you find that their Doctrine, tends to draw men away from the Ordinances of God,
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9839
then though they pretend to be Prophets, yet they are but false Prophets, Deut. 13.1. If there arise among you a Prophet, and he giveth a sign, and it come to pass, thou shalt not hearken to him, verse 3. And he shal be put to death, verse 5. Why? Because he hath spoken to turn you away from the Lord your God.
then though they pretend to be prophets, yet they Are but false prophets, Deuteronomy 13.1. If there arise among you a Prophet, and he gives a Signen, and it come to pass, thou shalt not harken to him, verse 3. And he shall be put to death, verse 5. Why? Because he hath spoken to turn you away from the Lord your God.
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9840
5. If you find that in Truth he fals short of him, whom he would seem to be,
5. If you find that in Truth he falls short of him, whom he would seem to be,
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9841
and yet in shew goes beyond him, then he is a Deceiver. As for Example:
and yet in show Goes beyond him, then he is a Deceiver. As for Exampl:
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9842
If a man say, that he is an Apostle, but pretends to do more than ever any Apostle did,
If a man say, that he is an Apostle, but pretends to do more than ever any Apostle did,
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1179
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9843
as to judg infallibly in al things, whereas the Apostle saith somtime, This say I, not the Lord;
as to judge infallibly in all things, whereas the Apostle Says sometime, This say I, not the Lord;
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1179
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9844
yet in truth fals short of what an Apostle did, who spake with Tongues, and did work miracles;
yet in truth falls short of what an Apostle did, who spoke with Tongues, and did work Miracles;
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9845
surely this man is a false Apostle:
surely this man is a false Apostle:
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9846
'Tis the way of an Hypocrite to imitate the Godly, and in outward things he wil go beyond many a Godly man,
It's the Way of an Hypocrite to imitate the Godly, and in outward things he will go beyond many a Godly man,
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9847
yet doth fal short of the weakest Saint. Now though every Hypocrite is not an Heretick, yet every Heretick is an Hypocrite.
yet does fall short of the Weakest Saint. Now though every Hypocrite is not an Heretic, yet every Heretic is an Hypocrite.
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9848
6. If you find that his great Work and Business is, to destroy the Churches of Christ;
6. If you find that his great Work and Business is, to destroy the Churches of christ;
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9849
then he is not of God, but by this Fruit, you may know him to be a False Teacher:
then he is not of God, but by this Fruit, you may know him to be a False Teacher:
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9851
But now saies Luther, After we have taken much pains, even for ten yeers together, to gather and settle a Church;
But now Says Luther, After we have taken much pains, even for ten Years together, to gather and settle a Church;
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9852
then comes some Fanatick Person, and he destroies more in one moment, than we could build in ten yeers:
then comes Some Fanatic Person, and he Destroys more in one moment, than we could built in ten Years:
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9853
But saies the Apostle, Mark those which cause division, much more those that cause destruction, and avoid them.
But Says the Apostle, Mark those which cause division, much more those that cause destruction, and avoid them.
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9854
7. If they wil not hear us, saies the Apostle John, they are not of God, 1 John, 4.6. We are of God; he that knoweth God, heareth us;
7. If they will not hear us, Says the Apostle John, they Are not of God, 1 John, 4.6. We Are of God; he that Knoweth God, hears us;
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he that is not of God, heareth not us. Hereby know we the Spirit of Truth, and the Spirit of Error. he that is not of God, hears not us. Hereby know we the Spirit of Truth, and the Spirit of Error.
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9856
Doth a man then forsake the Assemblies of the Saints (as the manner of some is) and teach men so to do? he shal be called least in the Kingdom of Heaven;
Does a man then forsake the Assemblies of the Saints (as the manner of Some is) and teach men so to do? he shall be called least in the Kingdom of Heaven;
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9857
he is a False Teacher, and by this Fruit you may know him; yea, and by al these Fruits you may know False Teachers:
he is a False Teacher, and by this Fruit you may know him; yea, and by all these Fruits you may know False Teachers:
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9858
You may know them by their Cal; you may know them by their Doctrines; and you may know them by their Fruits, and their Practices.
You may know them by their Cal; you may know them by their Doctrines; and you may know them by their Fruits, and their Practices.
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9859
And thus you see how those that are False Apostles, or False Teachers, may be tryed, and discovered.
And thus you see how those that Are False Apostles, or False Teachers, may be tried, and discovered.
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9860
And is it a commendable thing in the Eyes of Christ, to make discovery of them? Now then,
And is it a commendable thing in the Eyes of christ, to make discovery of them? Now then,
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9861
as you desire that you may fal under the Commendation of Christ here, or hereafter; let it be your work and business in these times to make this Discovery. Only know,
as you desire that you may fall under the Commendation of christ Here, or hereafter; let it be your work and business in these times to make this Discovery. Only know,
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9862
That it is the special Work of Church-Officers, to cry and discover False Teachers? for this Epistle is directed to the Angel of the Church of Ephesus.
That it is the special Work of Church-Officers, to cry and discover False Teachers? for this Epistle is directed to the Angel of the Church of Ephesus.
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9863
But though it is their Work especially, yet it is a Work incumbent upon al the Saints, and Churches;
But though it is their Work especially, yet it is a Work incumbent upon all the Saints, and Churches;
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1183
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9864
for though the Epistle be directed to the Angel of the Church, yet the Matter thereof doth belong to al; for saith the same Epistle:
for though the Epistle be directed to the Angel of the Church, yet the Matter thereof does belong to all; for Says the same Epistle:
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1183
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9865
He that hath an Ear, let him hear what the Spirit saith unto the Churches. He that hath an Ear, let him hear what the Spirit Says unto the Churches.
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9866
And if this Work do belong unto al the Church, what an evil thing is it for those that are Members of a Church, to be beguiled with False Teachers;
And if this Work do belong unto all the Church, what an evil thing is it for those that Are Members of a Church, to be beguiled with False Teachers;
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9867
shal they be beguiled by them, that should discover them? This is directly contrary to their Duty.
shall they be beguiled by them, that should discover them? This is directly contrary to their Duty.
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9868
It is your Duty, and it is al your Duty, to make this discovery. Therefore yet more practically. First:
It is your Duty, and it is all your Duty, to make this discovery. Therefore yet more practically. First:
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9869
Go to God for Wisdom, and the Spirit of Discerning; it is Christ alone that doth see mens fruit under al their Leaves:
Go to God for Wisdom, and the Spirit of Discerning; it is christ alone that does see men's fruit under all their Leaves:
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beg this Discerning Spirit therefore at the hands of Christ. Secondly: Take heed that you do not lie in any Sin, or Error;
beg this Discerning Spirit Therefore At the hands of christ. Secondly: Take heed that you do not lie in any since, or Error;
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for al Sin and Error blinds:
for all since and Error blinds:
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How shal you see the Error of another, if you be blinded with your own Sin, and Error? Thirdly:
How shall you see the Error of Another, if you be blinded with your own since, and Error? Thirdly:
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9873
In case any thing doth arise, which hath difficulty in it, consult with others; for ye are not alone:
In case any thing does arise, which hath difficulty in it, consult with Others; for you Are not alone:
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And saith David, I will enquire in thine holy Temple. Fourthly:
And Says David, I will inquire in thine holy Temple. Fourthly:
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9875
Be sure that you keep to the Scripture, and take heed that you do not judg of Doctrines by impressions:
Be sure that you keep to the Scripture, and take heed that you do not judge of Doctrines by impressions:
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Let the Light within you be your Principle, enabling you unto what is good; but let it not be your Rule to judg of Doctrines; that is the Word alone. Fiftly:
Let the Light within you be your Principle, enabling you unto what is good; but let it not be your Rule to judge of Doctrines; that is the Word alone. Fifty:
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Take heed that you have not too great a charity towards, and Opinion of, those that are suspected to be false Teachers.
Take heed that you have not too great a charity towards, and Opinion of, those that Are suspected to be false Teachers.
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Ye shal know them by their Fruits, saith Christ:
You shall know them by their Fruits, Says christ:
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9879
And lest you should think that they may be good, I tel you, nay, saies Christ in the next words;
And lest you should think that they may be good, I tell you, nay, Says christ in the next words;
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9880
for a corrupt Tree cannot bring forth good Fruit: No man •thers Grapes off Thorns, or Figs off Thistles;
for a corrupt Tree cannot bring forth good Fruit: No man •thers Grapes off Thorns, or Figs off Thistles;
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9881
〈 ◊ 〉 evil men, and Seducers, saies the Apostle:
〈 ◊ 〉 evil men, and Seducers, Says the Apostle:
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9882
If •ducers, you are to look upon them as evil me• 〈 ◊ 〉 wel as on Drunkards, Swearers, and Prophane •sons;
If •ducers, you Are to look upon them as evil me• 〈 ◊ 〉 well as on Drunkards, Swearers, and Profane •sons;
cs n2, pn22 vbr pc-acp vvi p-acp pno32 c-acp j-jn n1 〈 sy 〉 av c-acp p-acp n2, n2, cc j n2;
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9883
which because some have not done, they 〈 ◊ 〉 been deceived, instead of making this Discovery 〈 ◊ 〉 Sixtly:
which Because Some have not done, they 〈 ◊ 〉 been deceived, instead of making this Discovery 〈 ◊ 〉 Sixty:
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9884
And if you would be sure to make 〈 ◊ 〉 right Judgment in this great Discovery, then 〈 ◊ 〉 your time, and wait long before you close wi•• •ny of their Opinions;
And if you would be sure to make 〈 ◊ 〉 right Judgement in this great Discovery, then 〈 ◊ 〉 your time, and wait long before you close wi•• •ny of their Opinions;
cc cs pn22 vmd vbi j pc-acp vvi 〈 sy 〉 av-jn n1 p-acp d j n1, cs 〈 sy 〉 po22 n1, cc vvi av-j p-acp pn22 j n1 av-d pp-f po32 n2;
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9885
for saith Christ, Ye 〈 ◊ 〉 know them by their Fruit. Now the Fruit of a 〈 ◊ 〉 is not presently seen;
for Says christ, You 〈 ◊ 〉 know them by their Fruit. Now the Fruit of a 〈 ◊ 〉 is not presently seen;
p-acp vvz np1, pn22 〈 sy 〉 vvb pno32 p-acp po32 np1 av dt n1 pp-f dt 〈 sy 〉 vbz xx av-j vvn;
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9886
an ill Tree in Winter, may seem to be as good as the best:
an ill Tree in Winter, may seem to be as good as the best:
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9887
Stay therefore your time, and you shal know them by their Fruit, and so be able to make this Discovery, which is so pleasing to,
Stay Therefore your time, and you shall know them by their Fruit, and so be able to make this Discovery, which is so pleasing to,
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9888
and commendable in the Eyes of Jesus Christ.
and commendable in the Eyes of jesus christ.
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9889
It may be, some wil think, and say, This doth not concern, or reach my Condition; It may be, Some will think, and say, This does not concern, or reach my Condition;
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9890
I am troubled with, and labor under such or such a Temptation; and in al this, nothing hath been spoken unto that Temptation.
I am troubled with, and labour under such or such a Temptation; and in all this, nothing hath been spoken unto that Temptation.
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9891
But remember that our Lord and Savior Christ, hath not said to some, but to al, Beware of false Prophets; not Behold, but Beware;
But Remember that our Lord and Saviour christ, hath not said to Some, but to all, Beware of false prophets; not Behold, but Beware;
cc-acp vvb cst po12 n1 cc n1 np1, vhz xx vvn p-acp d, cc-acp p-acp d, vvb pp-f j n2; xx vvb, cc-acp vvb;
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9892
we behold what is open, and beware of what is hidden:
we behold what is open, and beware of what is hidden:
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9893
and both Christ and his Apostles, tel us, That in the last daies, there shal arise false Christs, false Prophets, false Apostles, and false Brethren;
and both christ and his Apostles, tell us, That in the last days, there shall arise false Christ, false prophets, false Apostles, and false Brothers;
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9894
insomuch, as if it were possible, they should deceive the very Elect:
insomuch, as if it were possible, they should deceive the very Elect:
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9895
and is this nothing then unto your Condition? It may be it is your Temptation that you do not take heed, and beware enough.
and is this nothing then unto your Condition? It may be it is your Temptation that you do not take heed, and beware enough.
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9896
I date boldly say, he is under a Temptation, that thinks these things do not reach him, or concern his Condition:
I date boldly say, he is under a Temptation, that thinks these things do not reach him, or concern his Condition:
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9897
And what is the reason that many poor souls are so mis-led in these daies of ours,
And what is the reason that many poor Souls Are so misled in these days of ours,
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9898
but because they have not been prepared, and underlaid with Knowledg for to make resistance; al their work and business hath been about some particular Temptation, striving against some Temptation;
but Because they have not been prepared, and underlaid with Knowledge for to make resistance; all their work and business hath been about Some particular Temptation, striving against Some Temptation;
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9899
if they have heard any thing about that, wel; if not, then they think the matter concerns not them:
if they have herd any thing about that, well; if not, then they think the matter concerns not them:
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9900
and so not being grounded in the Faith, when Deceivers come, they are taken Captive by them.
and so not being grounded in the Faith, when Deceivers come, they Are taken Captive by them.
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9901
But I know you al desire to be commended by Christ at that great Day, when he shal say, Well done, good and faithful Servant.
But I know you all desire to be commended by christ At that great Day, when he shall say, Well done, good and faithful Servant.
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9902
And this discovery of false Teachers, is a matter of great Commendation in his Eyes now,
And this discovery of false Teachers, is a matter of great Commendation in his Eyes now,
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9903
and what he commends now, he wil commend then: wherefore up and be doing. It may be this may be some pains and labor to you;
and what he commends now, he will commend then: Wherefore up and be doing. It may be this may be Some pains and labour to you;
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9904
but Christ saith, I know thy Works, and thy Labor. It may be it may cost you much trouble and sorrow;
but christ Says, I know thy Works, and thy Labour. It may be it may cost you much trouble and sorrow;
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9905
but he saith also, I know thy Labor, and thy Patience.
but he Says also, I know thy Labour, and thy Patience.
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9906
It may be some may think you are too busie, and severe in the Work of this Discovery;
It may be Some may think you Are too busy, and severe in the Work of this Discovery;
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9907
but he hath said I know thy Works, and thy Labor, and thy Patience, and that thou canst not bear them which are evil,
but he hath said I know thy Works, and thy Labour, and thy Patience, and that thou Canst not bear them which Are evil,
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9908
and hast tried them which say, they are Apostles, and are not, and hast found them Lyars: and hast tried them which say, they Are Apostles, and Are not, and hast found them Liars:
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9909
Wherefore let us comfort and encourage one another with these words.
Wherefore let us Comfort and encourage one Another with these words.
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9910
THE Good and Means OF ESTABLISHMENT. 1 PET. 5.10.
THE Good and Means OF ESTABLISHMENT. 1 PET. 5.10.
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9911
But the God of all Grace, who hath called us unto his eternal Glory, by Christ Jesus,
But the God of all Grace, who hath called us unto his Eternal Glory, by christ jesus,
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Image 244
9912
after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. SOme think these words are spoken in the way of a Promise from God:
After that you have suffered a while, make you perfect, establish, strengthen, settle you. some think these words Are spoken in the Way of a Promise from God:
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9913
others think they are spoken in the way of a desire & Prayer to God. Others think they Are spoken in the Way of a desire & Prayer to God.
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9980
3 A great Blessing, and Mercy, for a Particular Soul to be setled in the good VVaies of God. First:3 A great Blessing, and Mercy, for a Particular Soul to be settled in the good VVaies of God. First:
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Image 244
9914
They are a Promise (say some) because they are brought in to comfort and relieve these dispersed Saints against the Temptations of Satan, and opposition of the World;
They Are a Promise (say Some) Because they Are brought in to Comfort and relieve these dispersed Saints against the Temptations of Satan, and opposition of the World;
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9915
which the Apostle had mentioned in the former Verses, 8, 9. as also becau•e those words, Perfect, stablish, strengthen, settle you, are found in some Books in the Future Tense of the Indicative Mood, to be read thus;
which the Apostle had mentioned in the former Verses, 8, 9. as also becau•e those words, Perfect, establish, strengthen, settle you, Are found in Some Books in the Future Tense of the Indicative Mood, to be read thus;
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9916
Shal perfect, stablish, strengthen, and settle you: But I find the Copies ordinarily to give them in the Optative.Shall perfect, establish, strengthen, and settle you: But I find the Copies ordinarily to give them in the Optative.
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9917
Beza tels us, that al our Books (excepting three) do read these Words in the Optative Mood: Beza tells us, that all our Books (excepting three) do read these Words in the Optative Mood:
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9918
And Estius (though the vulgar Latin renders them in the Future Tense of the Indicative) saith that al such Copies are of less Credit,
And Estius (though the Vulgar Latin renders them in the Future Tense of the Indicative) Says that all such Copies Are of less Credit,
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9919
and that although the words should be in the Future Tense, it comes al to the same reckoning;
and that although the words should be in the Future Tense, it comes all to the same reckoning;
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9920
for as much as the Hebrews (whom the New Testament follows much) do ordinarily put Futures for Optatives, as wel as for Preceptives: So Numb. 20.17. we translate the words thus;
for as much as the Hebrews (whom the New Testament follows much) do ordinarily put Futures for Optatives, as well as for Preceptives: So Numb. 20.17. we translate the words thus;
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9921
Let us, I pray thee, pass through thy Country; Let us, I pray thee, pass through thy Country;
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9922
and yet the word in the Hebrew, is in the Future Tense, We will pass through, &c. So Jer. 40.15. we read, Let me go, I pray thee, and I will smite Ishmael; and yet the word in the Hebrew, is in the Future Tense, We will pass through, etc. So Jer. 40.15. we read, Let me go, I pray thee, and I will smite Ishmael;
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9923
and yet the word in the Hebrew is, I will go, and smite Ishmael.
and yet the word in the Hebrew is, I will go, and smite Ishmael.
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9924
So that according to the Hebrew, the Future is ordinarily put for the optative in a way of desire and Petition.
So that according to the Hebrew, the Future is ordinarily put for the optative in a Way of desire and Petition.
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9925
But the words here used, are in the Optative Mood, and therefore, by that Argument, we cannot conclude these words to be spoken in the way of a Promise.
But the words Here used, Are in the Optative Mood, and Therefore, by that Argument, we cannot conclude these words to be spoken in the Way of a Promise.
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9926
It's true indeed, That they contain matter of much comfort and relief for those that suffer under the temptations of Satan, or oppositions of the World;
It's true indeed, That they contain matter of much Comfort and relief for those that suffer under the temptations of Satan, or oppositions of the World;
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9927
but so they do also, though they be spoken in a way of Prayer:
but so they do also, though they be spoken in a Way of Prayer:
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9928
And it is usual with the Apostles to conclude their Epistles with a short Prayer, and that Prayer with a Doxology:
And it is usual with the Apostles to conclude their Epistles with a short Prayer, and that Prayer with a Doxology:
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9929
And so doth the Apostle here;
And so does the Apostle Here;
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9930
The God of all Grace, who hath called you, &c. perfect, stablish, strengthen, and settle you; The God of all Grace, who hath called you, etc. perfect, establish, strengthen, and settle you;
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9931
to whom be Glory for ever, and ever; a Promise is not so concluded, but a Prayer is.to whom be Glory for ever, and ever; a Promise is not so concluded, but a Prayer is.
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9932
I conceive therefore, that these words are spoken in way of a Prayer;
I conceive Therefore, that these words Are spoken in Way of a Prayer;
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9933
wherein ye have, 1 The Mercy, and the Blessing prayed for. 2 The Arguments ensuring it.
wherein you have, 1 The Mercy, and the Blessing prayed for. 2 The Arguments ensuring it.
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9935
Perfect, Stablish, Strengthen, and Settle you. Some think they are Synonimous, all intending the same thing, the confirmation and perseverance of those disper•ed Christian-Jews. Perfect, Establish, Strengthen, and Settle you. some think they Are Synonymous, all intending the same thing, the confirmation and perseverance of those disper•ed Christian-Jews.
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9936
But though they may aim at the same general thing, yet there are several particulars under that general, which the words seem to point at.
But though they may aim At the same general thing, yet there Are several particulars under that general, which the words seem to point At.
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9937
The first word, which we render Perfect, should (I think) be translated otherwise: It is the same word that is used, Matth. 4.21. Mark, 1.19. for mending of their Nets;
The First word, which we render Perfect, should (I think) be translated otherwise: It is the same word that is used, Matthew 4.21. Mark, 1.19. for mending of their Nets;
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9938
and the same that is used, Gal. 6.1. You that are Spiritual, RESTORE such an one with the Spirit of Meekness;
and the same that is used, Gal. 6.1. You that Are Spiritual, RESTORE such an one with the Spirit of Meekness;
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9939
and it signifies such a restoring as is of unjoynted Members.
and it signifies such a restoring as is of unjointed Members.
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9940
Now these Christians being scattered, the Apostle praies, that God would please to joynt them again.
Now these Christians being scattered, the Apostle prays, that God would please to joint them again.
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9941
Thus the God of al Grace, after you have suffered, and been shattered, bring you into order, restore, and repair you.
Thus the God of all Grace, After you have suffered, and been shattered, bring you into order, restore, and repair you.
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9942
But suppose that God restore, and mend us, yet we may fal again.
But suppose that God restore, and mend us, yet we may fall again.
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True, but I do not only pray for you (saith Peter ) that ye may be restored and mended;
True, but I do not only pray for you (Says Peter) that you may be restored and mended;
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but that you may be confirmed, so as ye may not fal away, The God of all Grace stablish you also.
but that you may be confirmed, so as you may not fall away, The God of all Grace establish you also.
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The word signifies to fasten, and confirm, and establish:
The word signifies to fasten, and confirm, and establish:
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So Rom. 1.11. 1 Thes. 3.1, 2. But though we be so confirmed by the Grace of God, that we cannot fal away,
So Rom. 1.11. 1 Thebes 3.1, 2. But though we be so confirmed by the Grace of God, that we cannot fall away,
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yet we may be weak, and labor under great Infirmity: True, But I have prayed for you, that you may be strengthened also.
yet we may be weak, and labour under great Infirmity: True, But I have prayed for you, that you may be strengthened also.
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But though we be strong, and confirmed, so as we shal never fal quite away from Grace; yet we may be unsetled:
But though we be strong, and confirmed, so as we shall never fall quite away from Grace; yet we may be unsettled:
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True, but I have not only prayed against your Apostacy, but against your unsettlement;
True, but I have not only prayed against your Apostasy, but against your unsettlement;
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The God of all Grace, restore, stablish, strengthen, and settle you, even as the Foundation of the House is setled.The God of all Grace, restore, establish, strengthen, and settle you, even as the Foundation of the House is settled.
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So that he doth not only pray for these Saints, that they may be restored, and put into joynt in opposition to their scattering;
So that he does not only pray for these Saints, that they may be restored, and put into joint in opposition to their scattering;
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but for confirmation, in opposition to Apostacy; and for settlement in opposition to al unstedfastness;
but for confirmation, in opposition to Apostasy; and for settlement in opposition to all unsteadfastness;
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and for strength of Grace, in opposition unto weakness, the cause and ground of all unsetledness.
and for strength of Grace, in opposition unto weakness, the cause and ground of all unsettledness.
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Now these Graces he doth assure them of, by divers Arguments. 1. Some drawn from the Nature of God, he is the God of al Grace;
Now these Graces he does assure them of, by diverse Arguments. 1. some drawn from the Nature of God, he is the God of all Grace;
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not of Grace only, as the Syriack reads the words, omitting the word All; but he is the God of All Grace:
not of Grace only, as the Syriac reads the words, omitting the word All; but he is the God of All Grace:
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and therefore though you have need of much Grace, yet you need not be discouraged; for the God whom you deal with, is a God of al Grace;
and Therefore though you have need of much Grace, yet you need not be discouraged; for the God whom you deal with, is a God of all Grace;
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and under this Title have I prayed unto him for you.
and under this Title have I prayed unto him for you.
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It's good closing with God in Prayer, by that Title and Attribute which is most suitable to our Condition. 2. Other Arguments are drawn from the precedent Work of God upon them;
It's good closing with God in Prayer, by that Title and Attribute which is most suitable to our Condition. 2. Other Arguments Are drawn from the precedent Work of God upon them;
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Who hath called you unto his eternal Glory. Now the Gifts, and Calling of God, are without Repentance;Who hath called you unto his Eternal Glory. Now the Gifts, and Calling of God, Are without Repentance;
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Whom he hath called, them he hath also glorified; Whom he hath called, them he hath also glorified;
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and therefore seeing he hath called you, you may be assured that he wil confirm, strengthen, and settle you:
and Therefore seeing he hath called you, you may be assured that he will confirm, strengthen, and settle you:
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Gods Calling-Grace, doth assure us of his Confirming-Grace; he that hath called you unto eternal Glory.
God's Calling-Grace, does assure us of his Confirming-Grace; he that hath called you unto Eternal Glory.
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Even He, (NONLATINALPHABET, is Emphatical, and omitted in the English to be read thus;
Even He, (, is Emphatical, and omitted in the English to be read thus;
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The God of all Grace, who hath called you, &c. ) he himself establish you, &c. But our sufferings do stil abound;The God of all Grace, who hath called you, etc.) he himself establish you, etc. But our sufferings do still abound;
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for we are a dispersed People. Be it so;
for we Are a dispersed People. Be it so;
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yet your Sufferings are but a Modicum, a little, NONLATINALPHABET, both in regard of measure and time:
yet your Sufferings Are but a Modicum, a little,, both in regard of measure and time:
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and after you have thus suffered, a little, and a little while, the God of al Grace wil restore, stablish, strengthen, and settle you.
and After you have thus suffered, a little, and a little while, the God of all Grace will restore, establish, strengthen, and settle you.
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This have I prayed for you. So that the Doctrine from the Verse, is this:
This have I prayed for you. So that the Doctrine from the Verse, is this:
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It is a great Blessing of God, and worthy of all our Prayer, to be Established,
It is a great Blessing of God, and worthy of all our Prayer, to be Established,
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and Setled in the Truth, and Good Waies of God.
and Settled in the Truth, and Good Ways of God.
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Setling Grace and Mercy, in opposition both to outward and inward trouble, is a great Mercy, and well worth praying for.
Settling Grace and Mercy, in opposition both to outward and inward trouble, is a great Mercy, and well worth praying for.
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It is a great Mercy, and Blessing, to be outwardly setled.
It is a great Mercy, and Blessing, to be outwardly settled.
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The Apostle speaks here, in reference to that opposition and hatred which they met with from the world in scattering them,
The Apostle speaks Here, in Referente to that opposition and hatred which they met with from the world in scattering them,
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as a People, and as a Church;
as a People, and as a Church;
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for saith he, verse 9. Be stedfast in the Faith, knowing that the same Afflictions are accomplished in your Brethren that are in the world:
for Says he, verse 9. Be steadfast in the Faith, knowing that the same Afflictions Are accomplished in your Brothers that Are in the world:
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As also in reference to those Temptations of Satan which they labored under;
As also in Referente to those Temptations of Satan which they laboured under;
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for saith he, verse 5. Your Adversary the Devil, as a roaring Lyon, walketh about, seeking whom he may devour.
for Says he, verse 5. Your Adversary the devil, as a roaring lion, walks about, seeking whom he may devour.
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So that I say, 1 It is a great Mercy, for a Nation, and State to be setled.
So that I say, 1 It is a great Mercy, for a nation, and State to be settled.
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2 A Mercy, and great Blessing, for a Church to be setled.2 A Mercy, and great Blessing, for a Church to be settled.
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It is a great Mercy, and Blessing, for a Nation, or Kingdom to be in a setled Estate and Condition, outwardly:
It is a great Mercy, and Blessing, for a nation, or Kingdom to be in a settled Estate and Condition, outwardly:
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for it is the Mercy promised; and promised Mercies, are no smal Mercies.
for it is the Mercy promised; and promised mercies, Are no small mercies.
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Now the Lord promiseth to his People, when he deals with them in a way of Mercy, to settle and establish them, Jer. 24.6.
Now the Lord promises to his People, when he deals with them in a Way of Mercy, to settle and establish them, Jer. 24.6.
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For I will set mine eyes upon them for good, and I will bring them again to this land, For I will Set mine eyes upon them for good, and I will bring them again to this land,
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and I will build them, and not pull them down, and I wil plant them, and not pluck them up. and I will built them, and not pull them down, and I will plant them, and not pluck them up.
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So chap. 32. verse 37. And I will cause them to dwel safely; yea, verse 41. I will rejoyce over them, to do them good;
So chap. 32. verse 37. And I will cause them to dwell safely; yea, verse 41. I will rejoice over them, to do them good;
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and I will plant them in this Land assuredly, with my whol heart, and with my whol soul. and I will plant them in this Land assuredly, with my Whole heart, and with my Whole soul.
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This also was that Mercy which the Lord Promised to David, 2 Sam. 7.16. But thine House, and thy Kingdom shall be established for ever before thee, and thy Throne shal be established for ever.
This also was that Mercy which the Lord Promised to David, 2 Sam. 7.16. But thine House, and thy Kingdom shall be established for ever before thee, and thy Throne shall be established for ever.
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And if ye look into 2 Chron. 9.8. ye shal find, that this establishing of a Nation or Kingdom, is both a sign,
And if you look into 2 Chronicles 9.8. you shall find, that this establishing of a nation or Kingdom, is both a Signen,
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and a fruit of Gods Love;
and a fruit of God's Love;
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Blessed be the Lord thy God (said the Queen of Sheba to Solomon) which delighteth in thee, to set thee on his Throne, to be King for the Lord thy God; Blessed be the Lord thy God (said the Queen of Sheba to Solomon) which delights in thee, to Set thee on his Throne, to be King for the Lord thy God;
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because thy God loved Israel, to establish them for ever, therefore made he thee King over them, &c. On the other side;Because thy God loved Israel, to establish them for ever, Therefore made he thee King over them, etc. On the other side;
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when God is angry with a People, then he pours a Spirit of Giddiness, and Perversness on them, that they run to and fro,
when God is angry with a People, then he pours a Spirit of Giddiness, and Perverseness on them, that they run to and from,
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and stagger like a drunken man, and are as the Leaf shaken with every wind, 1 Kings, 14.15.
and stagger like a drunken man, and Are as the Leaf shaken with every wind, 1 Kings, 14.15.
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The Lord threatens Israel to smite them, as a reed is shaken in the water, because they had made them Groves, provoking the Lord to anger.
The Lord threatens Israel to smite them, as a reed is shaken in the water, Because they had made them Groves, provoking the Lord to anger.
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A great Judgment then it is, to be shaken like a reed in the Water. This also is a Fruit of Gods Anger;
A great Judgement then it is, to be shaken like a reed in the Water. This also is a Fruit of God's Anger;
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and when a People are in this posture, it argues that God hath smitten them in his Anger.
and when a People Are in this posture, it argues that God hath smitten them in his Anger.
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But when may a People be said to be thus smitten, as a Reed shaken in the Water? Even then when they are driven to and fro with every wind,
But when may a People be said to be thus smitten, as a Reed shaken in the Water? Even then when they Are driven to and from with every wind,
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when they are easily moved, and put by their Station, so that any one that rises up against them, may afflict them, and lay them low.
when they Are Easily moved, and put by their Station, so that any one that rises up against them, may afflict them, and lay them low.
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And if this unsetled, shaking Condition, be a great Judgment upon a Nation, or People;
And if this unsettled, shaking Condition, be a great Judgement upon a nation, or People;
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then surely the contrary is a great Mercy, it is a great Blessing indeed for any Kingdom or Nation to be in a setled Estate and Condition. Secondly:
then surely the contrary is a great Mercy, it is a great Blessing indeed for any Kingdom or nation to be in a settled Estate and Condition. Secondly:
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As it is a Mercy, and Blessing for a Nation to be settled and established; so for the Church of God:
As it is a Mercy, and Blessing for a nation to be settled and established; so for the Church of God:
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For when the Church hath this rest, then it is edified, walking in the fear of the Lord,
For when the Church hath this rest, then it is edified, walking in the Fear of the Lord,
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and in the comfort of the Holy Ghost. Acts, 9.31. Establishment, is the Mercy promised to the Church also, Esai. 2.2. It shall come to pass in the last daies, that the Mountain of the Lords House shall be established in the top of the Mountains:
and in the Comfort of the Holy Ghost. Acts, 9.31. Establishment, is the Mercy promised to the Church also, Isaiah. 2.2. It shall come to pass in the last days, that the Mountain of the lords House shall be established in the top of the Mountains:
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What is more setled on Earth than a Mountain? The House of the Lord, shal be as a Mountain upon the Mountains in the last daies;
What is more settled on Earth than a Mountain? The House of the Lord, shall be as a Mountain upon the Mountains in the last days;
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great shal be the glory of the latter Daies.
great shall be the glory of the latter Days.
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As the Sins and Apostacies of the latter Daies, shal be the greatest Sins and Apostacies;
As the Sins and Apostasies of the latter Days, shall be the greatest Sins and Apostasies;
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so the Glory of the Churches, shal be the greatest in the last daies:
so the Glory of the Churches, shall be the greatest in the last days:
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And the Establishment of the Churches, is not only promised, but promised as part of the Glory of the latter Times.
And the Establishment of the Churches, is not only promised, but promised as part of the Glory of the latter Times.
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It is that Mercy and Blessing, which the Apostles labored for continually.
It is that Mercy and Blessing, which the Apostles laboured for continually.
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F•rst they took a great deal of pains to convert, and bring men home to God; F•rst they took a great deal of pains to convert, and bring men home to God;
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being converted, the Apostles then formed them into several Churches;
being converted, the Apostles then formed them into several Churches;
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and Churches being planted, then their great work and business was, to Establish them, Acts, 14.21.
and Churches being planted, then their great work and business was, to Establish them, Acts, 14.21.
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And when they had preached the Gospel to that City, or had Gospellized that City, and had taught many, or had Discipled many,And when they had preached the Gospel to that city, or had Gospelized that city, and had taught many, or had Discipled many,
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or those that were sit and worthy; they returned again to Lystra, to Iconium, and Antioch, confirming the souls of the Disciples,
or those that were fit and worthy; they returned again to Lystra, to Iconium, and Antioch, confirming the Souls of the Disciples,
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and exhorting them to continue in the Faith, &c. This they also prayed for;and exhorting them to continue in the Faith, etc. This they also prayed for;
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and therefore as the Apostle Peter shuts up his Epistle with this Prayer for the dispersed Christian-Jews;
and Therefore as the Apostle Peter shuts up his Epistle with this Prayer for the dispersed Christian-Jews;
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so the Apostle Paul doth close up his Epistle to the Corinths, with the same desire and Prayer for them;
so the Apostle Paul does close up his Epistle to the Corinths, with the same desire and Prayer for them;
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2 Cor. 13. And this also we wish, even your perfection, verse 9. NONLATINALPHABET. And Rom. 16.25. he concludes thus;
2 Cor. 13. And this also we wish, even your perfection, verse 9.. And Rom. 16.25. he concludes thus;
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Now to him that is of power to establish you, &c. NONLATINALPHABET, where the Apostle Paul useth two of these four words that are used by Peter. The closing wish doth alwaies fal upon some precious mercy.Now to him that is of power to establish you, etc., where the Apostle Paul uses two of these four words that Are used by Peter. The closing wish does always fall upon Some precious mercy.
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from which the Galatians are said to fall (Ye are fallen from Grace) when they returned to the Law:
from which the Galatians Are said to fallen (You Are fallen from Grace) when they returned to the Law:
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And as it is the Mercy prayed for, so somtimes it is made the Signal Mercy, whereby the Church is declared to be the Church of Christ;
And as it is the Mercy prayed for, so sometimes it is made the Signal Mercy, whereby the Church is declared to be the Church of christ;
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Whose House ye are (saith the Apostle to the Hebrews) if you hold fast the Confidence of your rejoycing, stedfast to the end. Whose House you Are (Says the Apostle to the Hebrews) if you hold fast the Confidence of your rejoicing, steadfast to the end.
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An House is setled, fixed, and established; a Tent is removable, but an House is not so:
an House is settled, fixed, and established; a Tent is removable, but an House is not so:
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unworthy are those of the Name of the House of God, that are unsetled in the Truth:
unworthy Are those of the Name of the House of God, that Are unsettled in the Truth:
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These things write I unto thee (saith Paul to Timothy) that thou mayest know how to behave thy self in the House of God, which is the Church of the living God, the Pillar and Ground of Truth. These things write I unto thee (Says Paul to Timothy) that thou Mayest know how to behave thy self in the House of God, which is the Church of the living God, the Pillar and Ground of Truth.
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Yea, every Member of a Church, should be a Pillar in the House of God.
Yea, every Member of a Church, should be a Pillar in the House of God.
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So the Lord promiseth to the Church of Philadelphia. Surely therefore, it is matter of great Importance for a Church and people of God, to be setled, and established. But Thirdly, and especially:
So the Lord promises to the Church of Philadelphia. Surely Therefore, it is matter of great Importance for a Church and people of God, to be settled, and established. But Thirdly, and especially:
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It is a great Mercy, and Blessing for a particular soul to be setled in the Truth,
It is a great Mercy, and Blessing for a particular soul to be settled in the Truth,
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and established in the good Waies of God.
and established in the good Ways of God.
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It's a good thing (saith the Apostle) that the heart be established with Grace, not with Meats, which have not profited them that have been exercised therein. It's a good thing (Says the Apostle) that the heart be established with Grace, not with Meats, which have not profited them that have been exercised therein.
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Possibly a mans heart may be comforted, and strength•ned with Meats, Psal. 104.15. it's said, And Wine that maketh glad the heart of man, and Bread which strengtheneth mans heart.
Possibly a men heart may be comforted, and strength•ned with Meats, Psalm 104.15. it's said, And Wine that makes glad the heart of man, and Bred which strengtheneth men heart.
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Where the same word is used by the Septuagint, that is here used in the Text. But the Apostle Paul doth relate to the Ceremonial Law:
Where the same word is used by the septuagint, that is Here used in the Text. But the Apostle Paul does relate to the Ceremonial Law:
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for the Jews converted to Christ, were too superstitiously addicted to the observation of Legal Ceremonies, especially those which concerned Meats,
for the jews converted to christ, were too superstitiously addicted to the observation of Legal Ceremonies, especially those which concerned Meats,
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and difference of Meats, Rom. 14.2. Col. 2.16. and to those is this Speech opposed; It is good that the heart be established with Grace:
and difference of Meats, Rom. 14.2. Col. 2.16. and to those is this Speech opposed; It is good that the heart be established with Grace:
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as if he should say, some think to find Establishment in the observation of Meats,
as if he should say, Some think to find Establishment in the observation of Meats,
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and Doctrines for the Jewish Ceremonies, but the best Establishment, is in the Doctrine of the Gospel, and the Grace of God revealed in the Gospel.
and Doctrines for the Jewish Ceremonies, but the best Establishment, is in the Doctrine of the Gospel, and the Grace of God revealed in the Gospel.
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Some think that by Grace here, we are to understand Holiness, and those Spiritual Gifts whereby men are Sanctified.
some think that by Grace Here, we Are to understand Holiness, and those Spiritual Gifts whereby men Are Sanctified.
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But having said in the former words, Be not carried about with divers and strange Doctrines:
But having said in the former words, Be not carried about with diverse and strange Doctrines:
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these words se•m to comply, and correspond better with them, if by Grace we understand the Doctrine of the New Testament;
these words se•m to comply, and correspond better with them, if by Grace we understand the Doctrine of the New Testament;
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But in both respects, it is a good or beautiful thing, that the heart be established with Grace. For:
But in both respects, it is a good or beautiful thing, that the heart be established with Grace. For:
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It is the ground of all our Fruitfulness:
It is the ground of all our Fruitfulness:
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Ye know how it is with a Tree or Plant, th•ugh in it self it be never so good,
You know how it is with a Tree or Plant, th•ugh in it self it be never so good,
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yet if it be not setled in the Earth, it bringeth forth no Fruit: If the Plant be good, and the Soyl good, it may bring forth good Fruit;
yet if it be not settled in the Earth, it brings forth no Fruit: If the Plant be good, and the Soil good, it may bring forth good Fruit;
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but if you be alwaies removing it from one place to another, it cannot bring forth Fruit. And what is the reason that many are so unfruitful in their lives,
but if you be always removing it from one place to Another, it cannot bring forth Fruit. And what is the reason that many Are so unfruitful in their lives,
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but because they are so unsetled in their hearts and Judgments? The Tree that is planted by the Waters side, brings forth Fruit in its season, Psal. 1. But as for the Ungodly, it is not so with them, They are as the Chaff, that brings forth no Fruit, whom the wind drives to and fro.
but Because they Are so unsettled in their hearts and Judgments? The Tree that is planted by the Waters side, brings forth Fruit in its season, Psalm 1. But as for the Ungodly, it is not so with them, They Are as the Chaff, that brings forth no Fruit, whom the wind drives to and from.
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And the Truth is, an unsetled man, is neither fit to receive good, nor to do good.
And the Truth is, an unsettled man, is neither fit to receive good, nor to do good.
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So long as the Vessel is moved up and down, ye cannot pour the Liquor into it;
So long as the Vessel is moved up and down, you cannot pour the Liquour into it;
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and who can write exactly when his arm is jogged? Can any man walk exactly in a crowd, which one while carrieth him this way,
and who can write exactly when his arm is jogged? Can any man walk exactly in a crowd, which one while Carrieth him this Way,
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and ano•her while that way? No surely: Neither can an unsetled, unestablished heart walk exactly with the Lord his God.
and ano•her while that Way? No surely: Neither can an unsettled, unestablished heart walk exactly with the Lord his God.
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It is the bottom of al our Praises: The Birds do not ordinarily sing til they be set;
It is the bottom of all our Praises: The Birds do not ordinarily sing till they be Set;
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they do not usually sing flying; but when they are fixed, then they begin to sing:
they do not usually sing flying; but when they Are fixed, then they begin to sing:
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So saith David, My heart is fixed, O God, my heart is fixed; and what then? then saith he, I will sing, and give praise; but not til then:
So Says David, My heart is fixed, Oh God, my heart is fixed; and what then? then Says he, I will sing, and give praise; but not till then:
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and what is the reason that many pass •o many yeers of their lives in doubtings and fears, never praising God for any love,
and what is the reason that many pass •o many Years of their lives in doubtings and fears, never praising God for any love,
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or Mercy to them? but because they are unsetled in their Spiritual Estate and Condition.
or Mercy to them? but Because they Are unsettled in their Spiritual Estate and Condition.
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It is the beginning of our Perseverance: Then I begin to persevere, when I begin to settle, and to established;
It is the beginning of our Perseverance: Then I begin to persevere, when I begin to settle, and to established;
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as Instability, is the beginning of Apostacy; so Settledness, is the beginning of Perseverance. It is that good thing which pleaseth God exceedingly:
as Instability, is the beginning of Apostasy; so Settledness, is the beginning of Perseverance. It is that good thing which Pleases God exceedingly:
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God was so pleased with Jehosaphat upon that account, that he passed by, and winked at al his Infirmities,
God was so pleased with Jehoshaphat upon that account, that he passed by, and winked At all his Infirmities,
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even because his heart was fixed and established, 2 Chron. 19.2. the Prophet reproves him for joyning with the Ungodly;
even Because his heart was fixed and established, 2 Chronicles 19.2. the Prophet reproves him for joining with the Ungodly;
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and if a Fool com and speak to you, you regard not what he saith.
and if a Fool come and speak to you, you regard not what he Says.
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Nevertheless (saith he) there are good things found in thee, in that thou hast taken away the Groves out of the Land, and hast prepared thine heart: So ye read it:Nevertheless (Says he) there Are good things found in thee, in that thou hast taken away the Groves out of the Land, and hast prepared thine heart: So you read it:
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but I think rather, And hast fixed, established, or set thine heart to seek God.
but I think rather, And haste fixed, established, or Set thine heart to seek God.
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On the contrary, it's said of Rehoboam, though he did many good things, That he did evil in the sight of the Lord, because he prepared not;
On the contrary, it's said of Rehoboam, though he did many good things, That he did evil in the sighed of the Lord, Because he prepared not;
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or, because he fixed not, established not, set not his heart to seek God, 2 Chron. 12.14. it is the same word which we translate, Establish, in other Scriptures, as Psal. 40.2. He hath set my feet upon a Rock, and established my goings;
or, Because he fixed not, established not, Set not his heart to seek God, 2 Chronicles 12.14. it is the same word which we translate, Establish, in other Scriptures, as Psalm 40.2. He hath Set my feet upon a Rock, and established my goings;
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and it notes, such a fixation and settlement, whereby a man doth so continue in his way and course that he wil not be put out of it. This Rehoboam wanted;
and it notes, such a fixation and settlement, whereby a man does so continue in his Way and course that he will not be put out of it. This Rehoboam wanted;
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for he was NONLATINALPHABET, a soft hearted man naturally:
for he was, a soft hearted man naturally:
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and though he did many things that were right and good, yet he was led by the Counsel of his yong men,
and though he did many things that were right and good, yet he was led by the Counsel of his young men,
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and his heart was not set and fixed to seek the Lord:
and his heart was not Set and fixed to seek the Lord:
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but Jehosaphat was of a stedfast Spirit, and would not be put out of his way,
but Jehoshaphat was of a steadfast Spirit, and would not be put out of his Way,
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and therefore though he did some things amiss, yet the Lord commends him, and accepts of him:
and Therefore though he did Some things amiss, yet the Lord commends him, and accepts of him:
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So that, although a man do many good things;
So that, although a man do many good things;
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yet if his heart be not fixed, and established, the Lord will pass by, and not regard the same:
yet if his heart be not fixed, and established, the Lord will pass by, and not regard the same:
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10072
But though a man do commit great evils, yet if his heart be set to seek the Lord, God wil pardon and pass by al his Fail•ngs.
But though a man do commit great evils, yet if his heart be Set to seek the Lord, God will pardon and pass by all his Fail•ngs.
cc-acp cs dt n1 vdb vvi j n2-jn, av cs po31 n1 vbi vvn pc-acp vvi dt n1, np1 vmb vvi cc vvi p-acp d po31 n2.
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10073
O! what a blessed f•an•e of heart, is this fixed Spirit! Surely it is that Grace wherein God is much delighted:
OH! what a blessed f•an•e of heart, is this fixed Spirit! Surely it is that Grace wherein God is much delighted:
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10074
An unsetled Soul God cares not for, nor for any Work or Service that is done by him.
an unsettled Soul God Cares not for, nor for any Work or Service that is done by him.
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10075
We read of hundreds, and thousands of Vessels of Gold, Silver, and Brass that were in the Temple,
We read of hundreds, and thousands of Vessels of Gold, Silver, and Brass that were in the Temple,
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but not of one Crystal Glass, or Vessel;
but not of one Crystal Glass, or Vessel;
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10077
why so, saith one, but because that is of a brittle, fragile, and uncertain Nature? which,
why so, Says one, but Because that is of a brittle, fragile, and uncertain Nature? which,
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10078
as it hath no color of its own, so its apt to receive the color of any Liquor.
as it hath no colour of its own, so its apt to receive the colour of any Liquour.
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10079
So i• an unsetled man, and unconstant, whom God cares not for in his Temple, and Service:
So i• an unsettled man, and unconstant, whom God Cares not for in his Temple, and Service:
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10080
Who cares for the Service of a Fool? or regards the Prayers, Desires, or P•titions of a Fool? If a Fool knock earnestly at your door, you say to your Servant, Go not to the door, it is the Fool that knocketh;
Who Cares for the Service of a Fool? or regards the Prayers, Desires, or P•titions of a Fool? If a Fool knock earnestly At your door, you say to your Servant, Go not to the door, it is the Fool that knocketh;
r-crq vvz p-acp dt n1 pp-f dt n1? cc vvz dt n2, n2, cc n2 pp-f dt n1? cs dt n1 vvb av-j p-acp po22 n1, pn22 vvb p-acp po22 n1, vvb xx p-acp dt n1, pn31 vbz dt n1 cst vvz;
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10082
Now an unconstant, unsetled Soul, is a foolish Soul. It is the property of a Fool to be alwaies a beginning;
Now an unconstant, unsettled Soul, is a foolish Soul. It is the property of a Fool to be always a beginning;
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10083
he begins a good work, and then he leaves it off; then he begins another, and he leaves off that;
he begins a good work, and then he leaves it off; then he begins Another, and he leaves off that;
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10084
Stultus semper incipit vivere, the Fool doth alwaies begin to live:Stultus semper incipit vivere, the Fool does always begin to live:
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10085
And the same word in the Hebrew (and Scripture Phrase) that signifies an Unconstant man, signifies a Fool:
And the same word in the Hebrew (and Scripture Phrase) that signifies an Unconstant man, signifies a Fool:
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10086
and if ye look into Eccles. 5. ye shal find, that the Sacrifice of Fools, is called so upon account of Unconstancy, and Unsetledness; and if you look into Eccles. 5. you shall find, that the Sacrifice of Fools, is called so upon account of Unconstancy, and Unsettledness;
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for (saies Solomon) When thou vowest a Vow unto God, defer not to pay it,
for (Says Solomon) When thou vowest a Voelli unto God, defer not to pay it,
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10088
for he hath no pleasure in Fools;
for he hath no pleasure in Fools;
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pay that which thou hast vowed, ver. 4. And therefore, if an unsetled man pray and knock at Gods door, he wil say;pay that which thou hast vowed, ver. 4. And Therefore, if an unsettled man pray and knock At God's door, he will say;
vvb d r-crq pns21 vh2 vvn, fw-la. crd cc av, cs dt j-vvn n1 vvb cc vvi p-acp ng1 n1, pns31 vmb vvi;
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10090
Let him alone, regard him not, 'tis that unsetled Fool, that unconstant Fool, who is off and on, to and fro in my Service.
Let him alone, regard him not, it's that unsettled Fool, that unconstant Fool, who is off and on, to and from in my Service.
vvb pno31 av-j, vvb pno31 xx, pn31|vbz d j-vvn n1, cst j n1, r-crq vbz a-acp cc a-acp, p-acp cc av p-acp po11 n1.
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10091
God hath no pleasure in Fools, and an unsetled, unestablished soul, is a Fool in Scripture Language;
God hath no pleasure in Fools, and an unsettled, unestablished soul, is a Fool in Scripture Language;
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10092
surely therefore he is so in the eyes of God.
surely Therefore he is so in the eyes of God.
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10093
But if a man be fixed and established, the Lord delighteth in him, and in al those Works and Services that are done by him.
But if a man be fixed and established, the Lord delights in him, and in all those Works and Services that Are done by him.
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10094
Establishing Grace is a great Mercy.
Establishing Grace is a great Mercy.
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5. And it is also the Character of a good and gracious person, whereby he is distinguished from the ungodly of the World.
5. And it is also the Character of a good and gracious person, whereby he is distinguished from the ungodly of the World.
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10096
A good man lives and dwelleth at the sign of a setled Conversation;
A good man lives and dwells At the Signen of a settled Conversation;
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he is planted by the Rivers of Water, Psal. 1. the wicked are as the Chaff that are driven to and fro, not setled, not planted.
he is planted by the rivers of Water, Psalm 1. the wicked Are as the Chaff that Are driven to and from, not settled, not planted.
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10098
It is true indeed, that a moral, civil man, may be naturally of a fixed Spirit, serious, staid, and setled in his Moralities;
It is true indeed, that a moral, civil man, may be naturally of a fixed Spirit, serious, stayed, and settled in his Moralities;
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but though he be setled in what is Morally good, yet he is also setled upon his Lees, in what is Spiritually evil;
but though he be settled in what is Morally good, yet he is also settled upon his Lees, in what is Spiritually evil;
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setled in prejudice against the Saints, and against the Power of Godliness;
settled in prejudice against the Saints, and against the Power of Godliness;
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setled in his neglect of the Sabbath, &c. and though he be of a fixed Spirit and temper Naturally,
settled in his neglect of the Sabbath, etc. and though he be of a fixed Spirit and temper Naturally,
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yet that fixation doth not arise to any high, or great matter. It's an easie thing to cast up the Account truly, where the Sum is smal:
yet that fixation does not arise to any high, or great matter. It's an easy thing to cast up the Account truly, where the Sum is small:
av d n1 vdz xx vvi p-acp d j, cc j n1. pn31|vbz dt j n1 pc-acp vvi a-acp dt vvb av-j, c-crq dt n1 vbz j:
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Morality is a smal Sum. When did ye hear of a Boat cast away in the River, the narrow Waters? 'Tis the Ship that puts to Sea, that doth make the Shipwrack:
Morality is a small Sum. When did you hear of a Boat cast away in the River, the narrow Waters? It's the Ship that puts to Sea, that does make the Shipwreck:
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smal Boats seldom miscarry in the narrow Waters.
small Boats seldom miscarry in the narrow Waters.
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Now the Civil, Moral man, doth trade in the narrow Waters, and he boasts that he doth not miscarry:
Now the Civil, Moral man, does trade in the narrow Waters, and he boasts that he does not miscarry:
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some make Shipwrack of Faith, and a good Conscience, but as for me, saith he, I walk constantly, evenly,
Some make Shipwreck of Faith, and a good Conscience, but as for me, Says he, I walk constantly, evenly,
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and these many yeers have made no Shipwrack of my Profession, as others have done:
and these many Years have made no Shipwreck of my Profession, as Others have done:
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But I pray, what is the reason? He never put to Sea, he never yet did lanch forth into the great Ocean of the Gospel;
But I pray, what is the reason? He never put to Sea, he never yet did launch forth into the great Ocean of the Gospel;
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he trades in the narrow Waters of his own Righteousness, and therein he is exact and constant.
he trades in the narrow Waters of his own Righteousness, and therein he is exact and constant.
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But now, take a godly, gracio•s man, and he doth abound in the work of the Lord,
But now, take a godly, gracio•s man, and he does abound in the work of the Lord,
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and ye• 〈 ◊ 〉 ••shed in it; according to that of the Apostle, 1 Cor. 15.58. Therefore my beloved Brethren, be ye stedfast, unmovable, alwaies a•ounding in the Work of the Lord;
and ye• 〈 ◊ 〉 ••shed in it; according to that of the Apostle, 1 Cor. 15.58. Therefore my Beloved Brothers, be you steadfast, unmovable, always a•ounding in the Work of the Lord;
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Why? For as much as ye know that your labor is not in vain in the Lord. Why? For as much as you know that your labour is not in vain in the Lord.
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Surely therefore it is a great Mercy, and blessing, to be setled in the Truth, and established in the good Waies of God;
Surely Therefore it is a great Mercy, and blessing, to be settled in the Truth, and established in the good Ways of God;
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a Mercy for a Nation, a Mercy for a Church, a Mercy for a Particular Person to be thus established: And therefore, In the Second place:
a Mercy for a nation, a Mercy for a Church, a Mercy for a Particular Person to be thus established: And Therefore, In the Second place:
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It is worthy of al our Prayers; which is the Second Part of the Doctrine:
It is worthy of all our Prayers; which is the Second Part of the Doctrine:
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for saith the Doctrine, It is a great Blessing, and worthy of all our Prayers, to be setled,
for Says the Doctrine, It is a great Blessing, and worthy of all our Prayers, to be settled,
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and established in the good Waies of God. First: It is that Mercy, Grace, and Blessing, which we al need.and established in the good Ways of God. First: It is that Mercy, Grace, and Blessing, which we all need.
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Man in his best estate, or according to the Hebrew Expression, Man in his most consistent,Man in his best estate, or according to the Hebrew Expression, Man in his most consistent,
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and setled estate, is altogether vanity. Man at the best, is a poor, wavering, and unsetled Creature:
and settled estate, is altogether vanity. Man At the best, is a poor, wavering, and unsettled Creature:
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yea, saith the Scripture, God saw no stability in his Angels;
yea, Says the Scripture, God saw no stability in his Angels;
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and therfore if we do naturally labor under such instability, we have al need to pray,
and Therefore if we do naturally labour under such instability, we have all need to pray,
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and to pray much for this Grace of Establishment. Secondly:
and to pray much for this Grace of Establishment. Secondly:
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It is God only who doth give out this Grace, it belongs unto him alone to establish Nations, Churches,
It is God only who does give out this Grace, it belongs unto him alone to establish nations, Churches,
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and Persons. 1. He is able to establish those who do come to him for it, Rom. 16.25. Now to him that is of power to establish you, &c. 2. He is willing to do it, 2 Thes. 3.3. But the Lord is Faithful, who will establish you, and keep you from evil.
and Persons. 1. He is able to establish those who do come to him for it, Rom. 16.25. Now to him that is of power to establish you, etc. 2. He is willing to do it, 2 Thebes 3.3. But the Lord is Faithful, who will establish you, and keep you from evil.
cc n2. crd pns31 vbz j pc-acp vvi d r-crq vdb vvi p-acp pno31 c-acp pn31, np1 crd. av p-acp pno31 cst vbz pp-f n1 pc-acp vvi pn22, av crd pns31 vbz j pc-acp vdi pn31, crd np1 crd. p-acp dt n1 vbz j, r-crq vmb vvi pn22, cc vvb pn22 p-acp j-jn.
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3. He is engaged to do it:
3. He is engaged to do it:
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somtimes they are for God, and somtimes against him; somtimes for his Service, and somtimes against it:
sometimes they Are for God, and sometimes against him; sometimes for his Service, and sometimes against it:
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for he hath promised to do it, as hath be•n proved already, and it is his Prerogative, 2 Cor. 1.21. Now he which establisheth us with you in Christ, and hath anointed us, is God.
for he hath promised to do it, as hath be•n proved already, and it is his Prerogative, 2 Cor. 1.21. Now he which Establisheth us with you in christ, and hath anointed us, is God.
c-acp pns31 vhz vvn pc-acp vdi pn31, c-acp vhz vbn vvn av, cc pn31 vbz po31 n1, crd np1 crd. av pns31 r-crq vvz pno12 p-acp pn22 p-acp np1, cc vhz vvn pno12, vbz np1.
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As for a Land, or Nation, it is the Lord alone t•at doth settle it;
As for a Land, or nation, it is the Lord alone t•at does settle it;
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He looseth the Girdles of Princes, and maketh them to wander or stagger like a drunken man, Job, 12.25. Again, He girdeth their Loyn• with a Girdle, verse 18. He speaketh the word, and it standeth fast, who said to Solomon, and so to al the Princes of the Earth;He loses the Girdles of Princes, and makes them to wander or stagger like a drunken man, Job, 12.25. Again, He Girdeth their Loyn• with a Girdle, verse 18. He speaks the word, and it Stands fast, who said to Solomon, and so to all the Princes of the Earth;
pns31 vvz dt n2 pp-f n2, cc vv2 pno32 pc-acp vvi cc vvi av-j dt j n1, np1, crd. av, pns31 vvz po32 np1 p-acp dt n1, n1 crd pns31 vvz dt n1, cc pn31 vvz av-j, r-crq vvd p-acp np1, cc av p-acp d dt n2 pp-f dt n1;
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If thou wilt walk before me in integrity of heart, and in uprightness to do according to all that I have commanded thee, If thou wilt walk before me in integrity of heart, and in uprightness to do according to all that I have commanded thee,
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10130
and wilt keep my Statute •and my Judgments, then I will establish the Throne of thy 〈 ◊ 〉 as upon Israel for ever, 1 Kings, 9.4, 5. As for a Church, it is •e alone who doth settle,and wilt keep my Statute •and my Judgments, then I will establish the Throne of thy 〈 ◊ 〉 as upon Israel for ever, 1 Kings, 9.4, 5. As for a Church, it is •e alone who does settle,
cc vm2 vvi po11 n1 vvb po11 n2, cs pns11 vmb vvi dt n1 pp-f po21 〈 sy 〉 c-acp p-acp np1 c-acp av, crd n2, crd, crd p-acp p-acp dt n1, pn31 vbz av av-j r-crq vdz vvi,
(29) sermon (DIV1)
1209
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10131
and establish it, Psal. 87. •• •••••d of Zion, it shall be said, this and that man was born in her,
and establish it, Psalm 87. •• •••••d of Zion, it shall be said, this and that man was born in her,
cc vvi pn31, np1 crd •• vvn pp-f np1, pn31 vmb vbi vvn, d cc d n1 vbds vvn p-acp pno31,
(29) sermon (DIV1)
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10132
and the Highest himself shal establish her. And as for a •••icu•• person. •t is God alone that doth settle him, both in h•• •••w•rd, and Spiritual Condition:and the Highest himself shall establish her. And as for a •••icu•• person. •t is God alone that does settle him, both in h•• •••w•rd, and Spiritual Condition:
cc dt js n1 vmb vvi pno31. cc c-acp p-acp dt n1 n1. n1 vbz np1 av-j cst vdz vvi pno31, av-d p-acp n1 n1, cc j n1:
(29) sermon (DIV1)
1209
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10133
In his outward Condition, Pr••. 15.25. The Lord ••ll destroy the House of the proud, •ut he will est•bl•sh the ••rder of the Widdow.
In his outward Condition, Pr••. 15.25. The Lord ••ll destroy the House of the proud, •ut he will est•bl•sh the ••rder of the Widow.
p-acp po31 j n1, np1. crd. dt n1 vmb vvi dt n1 pp-f dt j, av pns31 vmb vvi dt n1 pp-f dt n1.
(29) sermon (DIV1)
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10134
And in his Sp••iua• Est•• and Condition, 2 Thes. 2.17. Now our Lord Jesus Christ h•••elf, and God our Father, comfort your heart (saith the Apostle) and establ•sh you in every good word and Work; and Psal. 90.17. the Psalmist doth address himself unto God for this, sa•ing, Establish thou the Work of our hands upon us;
And in his Sp••iua• Est•• and Condition, 2 Thebes 2.17. Now our Lord jesus christ h•••elf, and God our Father, Comfort your heart (Says the Apostle) and establ•sh you in every good word and Work; and Psalm 90.17. the Psalmist does address himself unto God for this, sa•ing, Establish thou the Work of our hands upon us;
cc p-acp po31 np1 np1 cc n1, crd np1 crd. av po12 n1 np1 np1 n1, cc np1 po12 n1, vvb po22 n1 (vvz dt n1) cc vvb pn22 p-acp d j n1 cc n1; cc np1 crd. dt n1 vdz vvi px31 p-acp np1 p-acp d, vvg, vvb pns21 dt n1 pp-f po12 n2 p-acp pno12;
(29) sermon (DIV1)
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10135
yea, the work of our hands, establish thou it. yea, the work of our hands, establish thou it.
uh, dt n1 pp-f po12 n2, vvb pns21 pn31.
(29) sermon (DIV1)
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10136
And if it be so great a Blessing to be thus setled, and established, if we have so great need of establishing Grace,
And if it be so great a Blessing to be thus settled, and established, if we have so great need of establishing Grace,
cc cs pn31 vbb av j dt n1 pc-acp vbi av vvn, cc vvn, cs pns12 vhb av j n1 pp-f vvg n1,
(29) sermon (DIV1)
1209
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10137
and it belongs unto God alone to work it, then surely it is not only a matter worthy of our Prayer, but our Duty also;
and it belongs unto God alone to work it, then surely it is not only a matter worthy of our Prayer, but our Duty also;
cc pn31 vvz p-acp np1 av-j pc-acp vvi pn31, av av-j pn31 vbz xx av-j dt n1 j pp-f po12 n1, cc-acp po12 n1 av;
(29) sermon (DIV1)
1209
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10138
to say, and pray with the Psalmist, Stab•ish thou, O Lord the work of our hands upon us;
to say, and pray with the Psalmist, Stab•ish thou, Oh Lord the work of our hands upon us;
pc-acp vvi, cc vvb p-acp dt n1, vvb pns21, uh n1 dt n1 pp-f po12 n2 p-acp pno12;
(29) sermon (DIV1)
1209
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10139
yea, the work of our hands, establish thou it. And thus you have the Doctrine cleered in the Parts thereof.yea, the work of our hands, establish thou it. And thus you have the Doctrine cleared in the Parts thereof.
uh, dt n1 pp-f po12 n2, vvb pns21 pn31. cc av pn22 vhb dt n1 vvn p-acp dt n2 av.
(29) sermon (DIV1)
1209
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10140
If it be so great a Mercy, and Blessing, to be setled, fixed, and established in the Truth,
If it be so great a Mercy, and Blessing, to be settled, fixed, and established in the Truth,
cs pn31 vbb av j dt n1, cc n1, pc-acp vbi vvn, j-vvn, cc vvn p-acp dt n1,
(29) sermon (DIV1)
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10141
and good Waies of God, then what cause have al tho•e that me now established, to praise the Lord,
and good Ways of God, then what cause have all tho•e that me now established, to praise the Lord,
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10142
and say, I was a poor, unsetled person, but through Grace, I am now setled:
and say, I was a poor, unsettled person, but through Grace, I am now settled:
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10143
The more unto l•d the Times are, and men in the Times, the greater is the Mercy to be truly fixed, and established.
The more unto l•d the Times Are, and men in the Times, the greater is the Mercy to be truly fixed, and established.
dt av-dc p-acp vvi dt n2 vbr, cc n2 p-acp dt n2, dt jc vbz dt n1 pc-acp vbi av-j vvn, cc vvn.
(29) sermon (DIV1)
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10144
Hath the Lord therefore setled your heart in these unsetled Times? O! then give thanks unto the Lord,
Hath the Lord Therefore settled your heart in these unsettled Times? OH! then give thanks unto the Lord,
vhz dt n1 av vvn po22 n1 p-acp d j-vvn n2? uh av vvb n2 p-acp dt n1,
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10145
and say, My heart is fixed, O God, my heart is fixed, I will sing, and give praise.
and say, My heart is fixed, Oh God, my heart is fixed, I will sing, and give praise.
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10146
O! but I cannot find this fixation of spirit in my soul, nor that stedfastness in my life, as I desire; OH! but I cannot find this fixation of Spirit in my soul, nor that steadfastness in my life, as I desire;
uh p-acp pns11 vmbx vvi d n1 pp-f n1 p-acp po11 n1, ccx d n1 p-acp po11 n1, c-acp pns11 vvb;
(29) sermon (DIV1)
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10147
and therefore I cannot praise the Lord as I should. It may be so: Yet know that there is much difference between variety of Grace, and Instability of Spirit:and Therefore I cannot praise the Lord as I should. It may be so: Yet know that there is much difference between variety of Grace, and Instability of Spirit:
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10148
The exercise of various Graces, is a great Blessing; Instability of Spirit, is a great Evil:
The exercise of various Graces, is a great Blessing; Instability of Spirit, is a great Evil:
dt n1 pp-f j n2, vbz dt j n1; n1 pp-f n1, vbz dt j n-jn:
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10149
Ye may exercise one Grace, which you did not exercise before; and you may perform one gracious Work, which you did not before;
You may exercise one Grace, which you did not exercise before; and you may perform one gracious Work, which you did not before;
pn22 vmb vvi crd n1, r-crq pn22 vdd xx vvi a-acp; cc pn22 vmb vvi crd j n1, r-crq pn22 vdd xx a-acp;
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10150
yet this no instability of Spirit.
yet this no instability of Spirit.
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10151
You must know also, That there is a kind of shaking, which is consistent with this true Setledness, and Establishment of heart.
You must know also, That there is a kind of shaking, which is consistent with this true Settledness, and Establishment of heart.
pn22 vmb vvi av, cst pc-acp vbz dt n1 pp-f vvg, r-crq vbz j p-acp d j n1, cc n1 pp-f n1.
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10152
Ye see how it is with the Ships in the Harbor, and with those Ships which lie at Anchor,
You see how it is with the Ships in the Harbour, and with those Ships which lie At Anchor,
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10153
though they be not driven, and tossed up and down with the Waves of the Sea,
though they be not driven, and tossed up and down with the Waves of the Sea,
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10154
yet in the time of a storm, they do move, and are shaken. So it may be with thy soul;
yet in the time of a storm, they do move, and Are shaken. So it may be with thy soul;
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10155
Though thou hast cast Anchor within the Vail, and art come into thy Harbor; yet thou maist be somwhat moved, and shaken:
Though thou hast cast Anchor within the vail, and art come into thy Harbour; yet thou Mayest be somewhat moved, and shaken:
cs pns21 vh2 vvn n1 p-acp dt n1, cc vb2r vvn p-acp po21 n1; av pns21 vm2 vbi av vvn, cc vvn:
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10156
But though you be in some measure shaken, yet you are not tossed up and down as those that are not at Anchor;
But though you be in Some measure shaken, yet you Are not tossed up and down as those that Are not At Anchor;
cc-acp cs pn22 vbb p-acp d n1 vvn, av pn22 vbr xx vvn a-acp cc a-acp p-acp d cst vbr xx p-acp n1;
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10157
and therefore, O! what cause have you in these unsetled Times, for to praise the Lord!
and Therefore, OH! what cause have you in these unsettled Times, for to praise the Lord!
cc av, uh q-crq n1 vhb pn22 p-acp d j-vvn n2, c-acp pc-acp vvi dt n1!
(29) sermon (DIV1)
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10158
If Establishment be so great a Blessing, what a sad Condition are those in, that are not established, not setled, not fixed, either in their Judgments,
If Establishment be so great a Blessing, what a sad Condition Are those in, that Are not established, not settled, not fixed, either in their Judgments,
cs n1 vbb av j dt n1, r-crq dt j n1 vbr d p-acp, cst vbr xx vvn, xx vvn, xx vvn, av-d p-acp po32 n2,
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10159
or Lives? Not a Mountebank come to Town, but they must run to him for some of his Salves;
or Lives? Not a Mountebank come to Town, but they must run to him for Some of his Salves;
cc n2? xx dt n1 vvb p-acp n1, cc-acp pns32 vmb vvi p-acp pno31 p-acp d pp-f po31 n2;
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10160
not a wandring Star appear, but they must go to him for some of his Light.
not a wandering Star appear, but they must go to him for Some of his Light.
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10161
These are those unlearned, and unstable souls; these are those that are laid out for a prey unto Satans Instruments;
These Are those unlearned, and unstable Souls; these Are those that Are laid out for a prey unto Satan Instruments;
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10162
as Satan goes up and down, seeking whom he may devour, so do his Instruments;
as Satan Goes up and down, seeking whom he may devour, so do his Instruments;
c-acp np1 vvz a-acp cc a-acp, vvg r-crq pns31 vmb vvi, av vdb po31 n2;
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10163
and there are a People that through the just Judgment of God, shal be a prey unto them:
and there Are a People that through the just Judgement of God, shall be a prey unto them:
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10164
and who are those, but these unlearned, and unstable souls? Some again, are unsetled in their Lives, and Practices;
and who Are those, but these unlearned, and unstable Souls? some again, Are unsettled in their Lives, and Practices;
cc q-crq vbr d, cc-acp d j, cc j n2? d av, vbr j-vvn p-acp po32 n2, cc n2;
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10167
These are those that are like to Ephraim, whose Righteousness, is like the morning dew, fading and vanishing:
These Are those that Are like to Ephraim, whose Righteousness, is like the morning due, fading and vanishing:
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10168
And both these are as the Picture, or Map in the Frame, which you may carry from one Room to another;
And both these Are as the Picture, or Map in the Frame, which you may carry from one Room to Another;
cc d d vbr p-acp dt n1, cc n1 p-acp dt n1, r-crq pn22 vmb vvi p-acp crd n1 p-acp j-jn;
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10169
hang it in this room, and it suits wel with it; carry it into another Room, hang it up there, and it suits wel with that;
hang it in this room, and it suits well with it; carry it into Another Room, hang it up there, and it suits well with that;
vvb pn31 p-acp d n1, cc pn31 vvz av p-acp pn31; vvb pn31 p-acp j-jn n1, vvb pn31 a-acp a-acp, cc pn31 vvz av p-acp d;
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10170
and whatever Room you hang it in, it can comply therewith:
and whatever Room you hang it in, it can comply therewith:
cc r-crq n1 pn22 vvb pn31 p-acp, pn31 vmb vvi av:
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10171
whereas, if it be in no Frame, only glewed, or plaistered to the wall, ye cannot remove it without tearing of it. So in this ease;
whereas, if it be in no Frame, only glued, or plastered to the wall, you cannot remove it without tearing of it. So in this ease;
cs, cs pn31 vbb p-acp dx n1, av-j vvn, cc vvn p-acp dt n1, pn22 vmbx vvi pn31 p-acp vvg pp-f pn31. av p-acp d n1;
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10172
Take a good, and gracious, fixed Soul, and you may sooner tear him, than remove him from the Truth,
Take a good, and gracious, fixed Soul, and you may sooner tear him, than remove him from the Truth,
vvb dt j, cc j, j-vvn n1, cc pn22 vmb av-c vvi pno31, cs vvb pno31 p-acp dt n1,
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10173
or the good Waies of Christ: but an unsetled person, is for every Room, and for every Company;
or the good Ways of christ: but an unsettled person, is for every Room, and for every Company;
cc dt j n2 pp-f np1: cc-acp dt j-vvn n1, vbz p-acp d n1, cc p-acp d n1;
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10174
carry him into one Company, and he can comply with it; carry him into a second, third, or fourth, he can comply with al;
carry him into one Company, and he can comply with it; carry him into a second, third, or fourth, he can comply with all;
vvb pno31 p-acp crd n1, cc pns31 vmb vvi p-acp pn31; vvb pno31 p-acp dt ord, ord, cc ord, pns31 vmb vvi p-acp d;
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10175
Why? but because his heart is unfixed, not established? But wo unto him, for he is upon the Road to Apostacy;
Why? but Because his heart is unfixed, not established? But woe unto him, for he is upon the Road to Apostasy;
q-crq? cc-acp c-acp po31 n1 vbz vvn, xx vvn? p-acp n1 p-acp pno31, c-acp pns31 vbz p-acp dt n1 p-acp n1;
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10176
Instability is the high way to Apostacy. O! the sad condition of those that are not established.
Instability is the high Way to Apostasy. OH! the sad condition of those that Are not established.
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10177
What shall we do then, that we may be established? It is a Mercy, and great Blessing for a Nation, Church, and Particular person to be s•tled; What shall we do then, that we may be established? It is a Mercy, and great Blessing for a nation, Church, and Particular person to be s•tled;
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1214
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10178
What shall we do, that in all these respects we may be established? As for a Nation, or Ch•••tian State. It must first settle Religion:What shall we do, that in all these respects we may be established? As for a nation, or Ch•••tian State. It must First settle Religion:
q-crq vmb pns12 vdi, cst p-acp d d n2 pns12 vmb vbi vvn? p-acp p-acp dt n1, cc jp n1. pn31 vmb ord vvi n1:
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10179
such a Na•ion can never be setled, til Religion be setled;
such a Na•ion can never be settled, till Religion be settled;
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10180
for Religion is the main M•st, and if that be not strengthened, al the Tackling wil be loose, Esai. 33.23. The Tacklings are loosed, saith the Proph•t;
for Religion is the main M•st, and if that be not strengthened, all the Tackling will be lose, Isaiah. 33.23. The Tacklings Are loosed, Says the Proph•t;
p-acp n1 vbz dt j n1, cc cs d vbb xx vvn, d dt n-vvg vmb vbi j, np1. crd. dt n2-vvg vbr vvn, vvz dt n1;
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10181
they could not wel strengthen their Mast, they could not spr••d their S••l: and Deut. 28.9.
they could not well strengthen their Mast, they could not spr••d their S••l: and Deuteronomy 28.9.
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10182
it's said, The Lord shal c•m•••• •e B••ssing upon thee in thy Store-houses, and in all that th us•••t ••a•• hand unto,
it's said, The Lord shall c•m•••• •e B••ssing upon thee in thy Storehouses, and in all that that us•••t ••a•• hand unto,
pn31|vbz vvn, dt n1 vmb n1 vbi vvg p-acp pno21 p-acp po21 n2, cc p-acp d cst dt j n1 n1 p-acp,
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10183
and he shal bless thee in the Land which the Lo•d thy God giveth thee, verse 8. Yea, The L•••d sh•• 〈 … 〉 &.
and he shall bless thee in the Land which the Lo•d thy God gives thee, verse 8. Yea, The L•••d sh•• 〈 … 〉 &.
cc pns31 vmb vvi pno21 p-acp dt n1 r-crq dt n1 po21 np1 vvz pno21, n1 crd uh, dt j n1 〈 … 〉 cc.
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10184
if thou shalt keep the Commandem•nt, o• he Lord 〈 … 〉 walk in his Waies, v. 9. And all the peopl• of th• Earth s••• be afraid of thee, verse 10. And if ye look in•o th• Book of the Kings,if thou shalt keep the Commandem•nt, o• he Lord 〈 … 〉 walk in his Ways, v. 9. And all the peopl• of th• Earth s••• be afraid of thee, verse 10. And if you look in•o th• Book of the Kings,
cs pns21 vm2 vvi dt n1, n1 pns31 n1 〈 … 〉 vvi p-acp po31 n2, n1 crd cc d dt n1 pp-f n1 n1 n1 vbi j pp-f pno21, n1 crd cc cs pn22 vvb av n1 n1 pp-f dt n2,
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10203
and he raised up Deborah, and Barak, who destroyed their Enemies, praised God, and setled Religion,
and he raised up Deborah, and Barak, who destroyed their Enemies, praised God, and settled Religion,
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1216
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10310
but if men be upon the Sand, they must needs fal, and great wil be their fal,
but if men be upon the Sand, they must needs fall, and great will be their fall,
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10185
and Chronicles, ye shal observe that in the latter Daies of he Kingdoms of Israel, and Judah, before the•• Ca••••ty, these Kingdoms were unsetled, only upon this account, ••cause Rel•••• was not setled;
and Chronicles, you shall observe that in the latter Days of he Kingdoms of Israel, and Judah, before the•• Ca••••ty, these Kingdoms were unsettled, only upon this account, ••cause Rel•••• was not settled;
cc n2, pn22 vmb vvi cst p-acp dt d n2 pp-f pns31 n2 pp-f np1, cc np1, p-acp n1 n1, d n2 vbdr j-vvn, av-j p-acp d n1, n1 np1 vbds xx vvn;
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10186
as Religion was setled, so the Land was se•l d; and as Religion was uns•tled, so was the Land uns• •ed.
as Religion was settled, so the Land was se•l worser; and as Religion was uns•tled, so was the Land uns• •ed.
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10187
Men think that the Settlement of Religion, is to be in a•ter Work: F••st, say they, let us look to our being, the Settlement of the Land;
Men think that the Settlement of Religion, is to be in a•ter Work: F••st, say they, let us look to our being, the Settlement of the Land;
np1 vvb cst dt n1 pp-f n1, vbz pc-acp vbi p-acp jc n1: vvb, vvb pns32, vvb pno12 vvi p-acp po12 n1, dt n1 pp-f dt n1;
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10188
and then lo•k to our Well-Being, the Se•••ent of Religion:
and then lo•k to our Well-Being, the Se•••ent of Religion:
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But if we con•ult with God in the Scriptures, we sh•• find that a Professing Nation, shal never be setled, ti• Religion be setled;
But if we con•ult with God in the Scriptures, we sh•• find that a Professing nation, shall never be settled, ti• Religion be settled;
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and as that waver•, so shal the State waver also.
and as that waver•, so shall the State waver also.
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Would you th•refore have a Land setled? pray for the Settlement o• Religion in the first place.
Would you th•refore have a Land settled? pray for the Settlement o• Religion in the First place.
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Then must th••e be care taken for a Succession of Godly Magistrates; a good M•gistrate, is a good S•e•es man:
Then must th••e be care taken for a Succession of Godly Magistrates; a good M•gistrate, is a good S•e•es man:
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but if one stere one way, and his Successor stere another way, how can the State be setled? While the Children of Israel had a good Judg, the People served the Lord;
but if one steer one Way, and his Successor steer Another Way, how can the State be settled? While the Children of Israel had a good Judge, the People served the Lord;
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but when Joshua was dead, And the Elders who had seen all the great Works of the Lord, they forsook the Lord,
but when joshua was dead, And the Elders who had seen all the great Works of the Lord, they forsook the Lord,
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and the anger of the Lord, was hot against Israel, and he delivered them into the hand of their Enemies, Judg. 2.7, 11, 12, 13, 14, 15. Then God raised up other Judges,
and the anger of the Lord, was hight against Israel, and he Delivered them into the hand of their Enemies, Judges 2.7, 11, 12, 13, 14, 15. Then God raised up other Judges,
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and the Lord was with the Judg, and delivered them out of the hand of their Enemies, verse 18. But when that Judg was dead, they returned,and the Lord was with the Judge, and Delivered them out of the hand of their Enemies, verse 18. But when that Judge was dead, they returned,
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and corrupted themselves, and so the Anger of the Lord was hot against them again, vers. 19.20.
and corrupted themselves, and so the Anger of the Lord was hight against them again, vers. 19.20.
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Then God raised up Othniel, and he judged Israel, and the Spirit of the Lord came on him,
Then God raised up Othniel, and he judged Israel, and the Spirit of the Lord Come on him,
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and the Lord delivered their Enemies into his hand, Chap. 3. and so the Land had rest fotty yeers, ver. 10, 11. But when Othniel died, the Children of Israel, did evil again,
and the Lord Delivered their Enemies into his hand, Chap. 3. and so the Land had rest fotty Years, ver. 10, 11. But when Othniel died, the Children of Israel, did evil again,
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and so the Lord delivered them into the hands of their Enemies, ver. 12, 13, 14. then God raised up Ehud, and he judged Israel,
and so the Lord Delivered them into the hands of their Enemies, ver. 12, 13, 14. then God raised up Ehud, and he judged Israel,
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and subdued their Enemies, verse 30. But when Ehud was dead, the Children of Israel did that which was evil in the sight of the Lord again, Chap. 4.1.
and subdued their Enemies, verse 30. But when Ehud was dead, the Children of Israel did that which was evil in the sighed of the Lord again, Chap. 4.1.
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and the Lord sold them into the hand of Jabin, King of Canaan. Then they cried unto the Lord,
and the Lord sold them into the hand of Jabin, King of Canaan. Then they cried unto the Lord,
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yet will not I ) then he sel, and fel fouly.yet will not I) then he sell, and fell foully.
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and the Land had rest forty yeers, Chap. 5.31. Thus unsetled was the Land, whilst there was no succession of Godly Magistrates.
and the Land had rest forty Years, Chap. 5.31. Thus unsettled was the Land, while there was no succession of Godly Magistrates.
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Would ye therefore have your Land setled? pray for a continuation, and succession of Godly Magistrates,
Would you Therefore have your Land settled? pray for a continuation, and succession of Godly Magistrates,
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and that care may be now taken for this thing: Thus shal your Land and State be established. Yet this is not enough;
and that care may be now taken for this thing: Thus shall your Land and State be established. Yet this is not enough;
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but these Godly, Righteous men, must not only do some righteous things; but govern in Righteousness:
but these Godly, Righteous men, must not only do Some righteous things; but govern in Righteousness:
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for the Throne is established by Righteousness:
for the Throne is established by Righteousness:
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Though righteous men do rule, yet if they oppress the People, and do not govern in Righteousness, the Nation cannot be setled.
Though righteous men do Rule, yet if they oppress the People, and do not govern in Righteousness, the nation cannot be settled.
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Now God hath promised a new Heaven, and a new Earth, wherein Righteousness dwels;
Now God hath promised a new Heaven, and a new Earth, wherein Righteousness dwells;
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not where righteous things shal be done, and where Righteousness shal now and then pass through it;
not where righteous things shall be done, and where Righteousness shall now and then pass through it;
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but where Righteousness shal take up its Habitation and Dwelling. Pray, and pray much for this;
but where Righteousness shall take up its Habitation and Dwelling. prey, and pray much for this;
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for by this shal your Throne be established Yet this is not al; but the Governors of a Nation, must beleeve and trust in the Lord;
for by this shall your Throne be established Yet this is not all; but the Governors of a nation, must believe and trust in the Lord;
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not ruling, and mannaging the Affairs of the Nation, by Policy only, and Moral Prud••ce;
not ruling, and managing the Affairs of the nation, by Policy only, and Moral Prud••ce;
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but they must trust in the Lord, and live, and act by Faith, in their Government;
but they must trust in the Lord, and live, and act by Faith, in their Government;
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for saith the Lord to Ahaz, If ye will not beleeve, surely ye shal not be established, Esai. 7.9.
for Says the Lord to Ahaz, If you will not believe, surely you shall not be established, Isaiah. 7.9.
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So that, if Princes, Governors, and Rulers, wil trust in their own strengh, or in their Confederacies with other Nations, they and their Land cannot be setled:
So that, if Princes, Governors, and Rulers, will trust in their own strength, or in their Confederacies with other nations, they and their Land cannot be settled:
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But if in al their deal•ngs with the Nations, they rule, and act in a way of Faith towards God,
But if in all their deal•ngs with the nations, they Rule, and act in a Way of Faith towards God,
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then shal the Land be established.
then shall the Land be established.
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And therefore let them, and al the People, remember the good Counsel of that good King Jehosaphat, 2 C•ron 20.20. Beleeve in the Lord your God, so shall you be established;
And Therefore let them, and all the People, Remember the good Counsel of that good King Jehoshaphat, 2 C•ron 20.20. Believe in the Lord your God, so shall you be established;
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beleeve his Prophets, so shal ye prosper. Secondly: As for a Church.believe his prophets, so shall you prosper. Secondly: As for a Church.
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All the Churches must know, That they are a People, which of al others, are laid out for sufferings;
All the Churches must know, That they Are a People, which of all Others, Are laid out for sufferings;
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unto them especially it is given, not only to beleeve, but to suffer for Christ; and he serious consideration hereof, wil help to establish them:
unto them especially it is given, not only to believe, but to suffer for christ; and he serious consideration hereof, will help to establish them:
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For when the Apostles went up and down, con•i•ming the Disciples and Churches, what Doctrine did they preach unto them, but this? Acts, 14.21.
For when the Apostles went up and down, con•i•ming the Disciples and Churches, what Doctrine did they preach unto them, but this? Acts, 14.21.
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so they came upon him with new volleys of Temptations, and carried him at the last:
so they Come upon him with new volleys of Temptations, and carried him At the last:
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They returned to Lystra, and to Iconium, and Antioch, confirming the souls of the Disciples, They returned to Lystra, and to Iconium, and Antioch, confirming the Souls of the Disciples,
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and exhorting them to continue in the Faith, and that we must through much tribulation, enter into the Kingdom of God: and exhorting them to continue in the Faith, and that we must through much tribulation, enter into the Kingdom of God:
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If particular Churches, would be setled, and established, they must have al the Officers, and Ordinances of Christ then;
If particular Churches, would be settled, and established, they must have all the Officers, and Ordinances of christ then;
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as a Ship under Sail, with al its Sails our, is beautiful, and doth move evenly; so shal they al•o do.
as a Ship under Sail, with all its Sails our, is beautiful, and does move evenly; so shall they al•o do.
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A Church is never setled, til it have al those Officers in it, which our Lord and Savior Christ hath appointed.
A Church is never settled, till it have all those Officers in it, which our Lord and Saviour christ hath appointed.
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And what is the reason that many are so unsetled at this day, but because they do either despise,
And what is the reason that many Are so unsettled At this day, but Because they do either despise,
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or neglect those Offices, and Officers, which are the Fruits of Christs Ascension, and which he hath given for the perfecting of the Saints,
or neglect those Offices, and Officers, which Are the Fruits of Christ Ascension, and which he hath given for the perfecting of the Saints,
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for the edifying of the Body of Christ, That we henceforth be no more Children, tossed to and fro,
for the edifying of the Body of christ, That we henceforth be no more Children, tossed to and from,
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and carryed about with every wind of Doctrine, Ephes. 4.11, 12, 13, 14. What is more uncertain than a weather-cock that is carried about with every wind? If you forsake the Ministry,and carried about with every wind of Doctrine, Ephesians 4.11, 12, 13, 14. What is more uncertain than a weathercock that is carried about with every wind? If you forsake the Ministry,
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and those Officers which Christ hath given to his Church, this wil be your state and condition, saith the Apostle here.
and those Officers which christ hath given to his Church, this will be your state and condition, Says the Apostle Here.
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Now, when Pride, or Covetousness gets into Churches, then, though they have some of Christs Officers amongst them,
Now, when Pride, or Covetousness gets into Churches, then, though they have Some of Christ Officers among them,
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yet they wil not be for al: for, say they, we are not able to maintain more than one;
yet they will not be for all: for, say they, we Are not able to maintain more than one;
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and saith that one, if another be chosen, I must have less, and rule less. O! that Churches therefore, would take heed of these great Sins, Pride, and Covetousness;
and Says that one, if Another be chosen, I must have less, and Rule less. OH! that Churches Therefore, would take heed of these great Sins, Pride, and Covetousness;
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which will alwaies keep them in an unsetled Condition.
which will always keep them in an unsettled Condition.
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Let al the Churches know, what the word of Gods Patience is, and observe, and keep the same:
Let all the Churches know, what the word of God's Patience is, and observe, and keep the same:
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For saith our Savior to the Church of Philadelphia, Because thou hast kept the word of my Patience, I will keep thee from the hour of Temptation, which shal come upon all the world;
For Says our Saviour to the Church of Philadelphia, Because thou hast kept the word of my Patience, I will keep thee from the hour of Temptation, which shall come upon all the world;
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and him that overcometh, will I make a P•ll•r in the Temple of my God, and he shal go no more out, Rev. 3.10.12. He that overcometh, is the same that keepeth the word of C••ris• Patience:and him that Overcometh, will I make a P•ll•r in the Temple of my God, and he shall go no more out, Rev. 3.10.12. He that Overcometh, is the same that Keepeth the word of C••ris• Patience:
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What is that? In al times: there is some Truth, which is the trying, suffering Truth.
What is that? In all times: there is Some Truth, which is the trying, suffering Truth.
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In Luthers Time, the Doctrine of Justi•••••ion by Faith alone, was the Word of Gods Patience;
In Luthers Time, the Doctrine of Justi•••••ion by Faith alone, was the Word of God's Patience;
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it wil make you faithful under al your Betrustments;
it will make you faithful under all your Betrustments;
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〈 ◊ 〉 Q•een Maries Time that Truth which opposed •ran•u•stantiation, was the Word of Gods Patience;
〈 ◊ 〉 Q•een Mary's Time that Truth which opposed •ran•u•stantiation, was the Word of God's Patience;
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in Athanasius his time, the D••• 〈 ◊ 〉 of Christs Deity, was the Word of Christs Patience.
in Athanasius his time, the D••• 〈 ◊ 〉 of Christ Deity, was the Word of Christ Patience.
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Ther• is alwaies some Truth or other, the profession, and owning whereof, saith, here is the Patience of the Saints.
Ther• is always Some Truth or other, the profession, and owning whereof, Says, Here is the Patience of the Saints.
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Now if the Churches keep that word, and overcome in the keeping of it, the Lord Christ wil make every Member of them,
Now if the Churches keep that word, and overcome in the keeping of it, the Lord christ will make every Member of them,
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as a Pillar in the Temple of God, that shal go no more out.
as a Pillar in the Temple of God, that shall go no more out.
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In case any Difficulty, or Trouble do arise in a Church which is beyond their own Light,
In case any Difficulty, or Trouble do arise in a Church which is beyond their own Light,
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and Strength, they must cal in the help of other Churches:
and Strength, they must call in the help of other Churches:
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For when there was such a knot as the Church of Antioch could not untie, they sent to the Church,
For when there was such a knot as the Church of Antioch could not untie, they sent to the Church,
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and Apostles at Jerusalem; who having setled the Matter, they sent the result and Decrees, unto other Churches concerned, whereby they had Peace and Establishment.
and Apostles At Jerusalem; who having settled the Matter, they sent the result and Decrees, unto other Churches concerned, whereby they had Peace and Establishment.
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But especially, it is the Duty of al the Churches to pray, and pray much for this great Mercy of Establishment;
But especially, it is the Duty of all the Churches to pray, and pray much for this great Mercy of Establishment;
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for the Lord hath said, Esai. 62.6.
for the Lord hath said, Isaiah. 62.6.
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Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, You that make mention of the Lord, keep not silence, and give him no rest, till he establish,
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and make Jerusalem a praise in the Earth. Such a time as this, there is a coming;and make Jerusalem a praise in the Earth. Such a time as this, there is a coming;
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we are commanded to pray, and to pray earnestly for it;
we Are commanded to pray, and to pray earnestly for it;
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and the Lord hath not only promised the Mercy, but to give hearts to pray for it:
and the Lord hath not only promised the Mercy, but to give hearts to pray for it:
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for saith he, I have set Watch-men upon thy walls, O Jerusalem, which shal never hold their peace, day nor night, wherefore let us give him no rest:
for Says he, I have Set Watchmen upon thy walls, Oh Jerusalem, which shall never hold their peace, day nor night, Wherefore let us give him no rest:
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So shal the Churches have rest, and be established. Thirdly: As for Particular Persons.
So shall the Churches have rest, and be established. Thirdly: As for Particular Persons.
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Would'st thou be established in the Truth, and good Waies of God? Then observe what those things are, which do make others unsetled, and take heed thereof.
Wouldst thou be established in the Truth, and good Ways of God? Then observe what those things Are, which do make Others unsettled, and take heed thereof.
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In case a man doth decay, or break in his Estate;
In case a man does decay, or break in his Estate;
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some great Merchant, Tradesman, or Farmer break, you wil diligently look into the causes of it,
Some great Merchant, Tradesman, or Farmer break, you will diligently look into the Causes of it,
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and say, this man lived at too high a rate, beyond his Estate;
and say, this man lived At too high a rate, beyond his Estate;
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or he was bound for others, or he kept ill Company, or he did not keep his Accounts wel,
or he was bound for Others, or he kept ill Company, or he did not keep his Accounts well,
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and therefore I wil take heed of these things.
and Therefore I will take heed of these things.
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whereas the Psalmist saith, He set my feet on a Rock, and established my goings, Psal. 40.2.
whereas the Psalmist Says, He Set my feet on a Rock, and established my goings, Psalm 40.2.
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Now wil ye observe the Causes of an outward Break, and wil ye not observe what are the Reasons that so many are unsetled, break,
Now will you observe the Causes of an outward Break, and will you not observe what Are the Reasons that so many Are unsettled, break,
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and decay, in the Trade of their souls? Surely, 1. Either it is because they do want primitive breakings;
and decay, in the Trade of their Souls? Surely, 1. Either it is Because they do want primitive breakings;
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for the stony Ground comes to nothing at the last, though it hath much joy at the first,
for the stony Ground comes to nothing At the last, though it hath much joy At the First,
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because it wants depth of Earth.
Because it Wants depth of Earth.
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The stick that is thrust into the Earth, is more easily pulled up, than the Plant which is rooted in the Earth.
The stick that is thrust into the Earth, is more Easily pulled up, than the Plant which is rooted in the Earth.
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So are al those who have no root in themselves. 2. Or because they take up great Resolutions, withou• answerable pre-deliberations;
So Are all those who have no root in themselves. 2. Or Because they take up great Resolutions, withou• answerable pre-deliberations;
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whereas we know that the Needle must play about the Polar Point, before it comes to stand and s•ttle;
whereas we know that the Needle must play about the Polar Point, before it comes to stand and s•ttle;
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he that would hit the mark, must take his level, before he parts with his Arrow.
he that would hit the mark, must take his level, before he parts with his Arrow.
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And if men resolve, before they have fully considered, they wil ere long, be unresolved again. 3. Or because men do not walk by a setled Rule:
And if men resolve, before they have Fully considered, they will ere long, be unresolved again. 3. Or Because men do not walk by a settled Rule:
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•e can never be setled, that doth not walk by a setled Rule: A mans own thoughts, and apprehensions, are unsetled things;
•e can never be settled, that does not walk by a settled Rule: A men own thoughts, and apprehensions, Are unsettled things;
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the Hebrew word for Thoughts, comes from a Root which signifies to move, as the tops of Trees,
the Hebrew word for Thoughts, comes from a Root which signifies to move, as the tops of Trees,
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because as the tops of the Trees waver, and are in continual motion, so are our Thoughts and Apprehensions.
Because as the tops of the Trees waver, and Are in continual motion, so Are our Thoughts and Apprehensions.
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But the Word of the Lord is setled as the Heavens, Psal. 119. Thy Word is for ever setled in Heaven.
But the Word of the Lord is settled as the Heavens, Psalm 119. Thy Word is for ever settled in Heaven.
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So long as I want the Divine Counsel of the Word, my heart is like a Vagrant, that is most unstable, said Bernard; for whilst I am not subject to God, I am contrary to my self. 4. Or because they are divided in their own hearts:
So long as I want the Divine Counsel of the Word, my heart is like a Vagrant, that is most unstable, said Bernard; for while I am not Subject to God, I am contrary to my self. 4. Or Because they Are divided in their own hearts:
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a double minded man, is unstable in al his Waies, saith the Apostle;
a double minded man, is unstable in all his Ways, Says the Apostle;
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and when men have an heart, and an heart, NONLATINALPHABET an heart for the World, yet a good mind to Christ;
and when men have an heart, and an heart, an heart for the World, yet a good mind to christ;
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how is it possible but th•y should be most unsetled? 5. Or because they are too confident of their own strength and Judgment:
how is it possible but th•y should be most unsettled? 5. Or Because they Are too confident of their own strength and Judgement:
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whereas the only way to be firm and stedfast, is to be sensible of ones own Infirmity.
whereas the only Way to be firm and steadfast, is to be sensible of ones own Infirmity.
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We read of a two-fold Confidence in Peter; a Confidence in Christ, and a Confidence in his own strength:
We read of a twofold Confidence in Peter; a Confidence in christ, and a Confidence in his own strength:
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when he was confident in Christ (saying, Master, if it be thou, command that I come unto thee ) he did not miscarry;
when he was confident in christ (saying, Master, if it be thou, command that I come unto thee) he did not miscarry;
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but when he was confident in his own strength (saying, Lord, though all men forsake thee,
but when he was confident in his own strength (saying, Lord, though all men forsake thee,
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Hold thou me up (said the Psalmist) and I shall be safe, and I will have respect unto thy Statutes continually. Hold thou me up (said the Psalmist) and I shall be safe, and I will have respect unto thy Statutes continually.
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But if men lean to their own Understanding, are confident of their own strength, and think that they are able to deal with al gain-sayers,
But if men lean to their own Understanding, Are confident of their own strength, and think that they Are able to deal with all gainsayers,
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and so wil try al things, God leaves them to their own Opinions, and they scrabble upon the door,
and so will try all things, God leaves them to their own Opinions, and they scrabble upon the door,
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and do change their behavior. 6. Or because men do forsake the Ministry, which Christ hath given to the Churches for their Edification, Perfection,
and do change their behaviour. 6. Or Because men do forsake the Ministry, which christ hath given to the Churches for their Edification, Perfection,
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and Establishment, Ephes. 4.11, 12, 13, 14.7.
and Establishment, Ephesians 4.11, 12, 13, 14.7.
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Or because they have too fair an Opinion of those that are erroneous, thinking that they may be Godly,
Or Because they have too fair an Opinion of those that Are erroneous, thinking that they may be Godly,
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though they be never so unsound in their Judgments, whereby they are drawn into Society, and Communion with them, and so fal from their own stedfastness;
though they be never so unsound in their Judgments, whereby they Are drawn into Society, and Communion with them, and so fall from their own steadfastness;
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whereas the Apost e •els us of the error of the wicked, and that men may be wicked upon the account of their errors in Judgment, James, 5.19, 20. B••thren, if any of you do err from the Truth, and one convert him;
whereas the Apost e •els us of the error of the wicked, and that men may be wicked upon the account of their errors in Judgement, James, 5.19, 20. B••thren, if any of you do err from the Truth, and one convert him;
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let him know that he which converte•h a sinner from th• E•ror of his way, shal save a Soul from death,
let him know that he which converte•h a sinner from th• E•ror of his Way, shall save a Soul from death,
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and shal hide a multitude of sins: and shall hide a multitude of Sins:
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And our Lord and Savior Christ calling upon us to beware of Fal•e Prophets, Matth. 7 15. tels us, That they are corrupt Trees,
And our Lord and Saviour christ calling upon us to beware of Fal•e prophets, Matthew 7 15. tells us, That they Are corrupt Trees,
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and cannot bring forth good Fruit, verse 16, 17, 18. As if he should say,
and cannot bring forth good Fruit, verse 16, 17, 18. As if he should say,
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if you would take heed, and beware of them, you must know them, and not think that they are good men;
if you would take heed, and beware of them, you must know them, and not think that they Are good men;
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for if you think that they may be good, notwithstanding their Errors in Doctrine, you wil be mis-led by them,
for if you think that they may be good, notwithstanding their Errors in Doctrine, you will be misled by them,
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and removed from your stedfastness. 8. Or because that men do not improve their Christian Communion for the Life and Power of Godliness;
and removed from your steadfastness. 8. Or Because that men do not improve their Christian Communion for the Life and Power of Godliness;
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but for Light only, and Discoursing Notions:
but for Light only, and Discoursing Notions:
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whereas the Apostle Paul, writing to Timothy, saith, Keep that which is committed to thy trust, avoiding oppositions of Science, falsly so called;
whereas the Apostle Paul, writing to Timothy, Says, Keep that which is committed to thy trust, avoiding oppositions of Science, falsely so called;
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which some professing, have erred concerning the Faith, 1 Tim. 6.20, 21. And what is the reason, that not only some,which Some professing, have erred Concerning the Faith, 1 Tim. 6.20, 21. And what is the reason, that not only Some,
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but many have now erred concerning the Faith, and have fallen from their stedfastness? but because they have been thus affected? 9. Or because they have not been built on the Rock Christ;
but many have now erred Concerning the Faith, and have fallen from their steadfastness? but Because they have been thus affected? 9. Or Because they have not been built on the Rock christ;
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but on some Sandy, and washy Foundation:
but on Some Sandy, and washy Foundation:
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as their Profession is great. 10. Somtimes men live high, and profess beyond that Stock of Grace which they have:
as their Profession is great. 10. Sometimes men live high, and profess beyond that Stock of Grace which they have:
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But if you would be kept and established, observe what the causes, and reasons are, of the Instability,
But if you would be kept and established, observe what the Causes, and Reasons Are, of the Instability,
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and Apostacy of others, and take heed thereof.
and Apostasy of Others, and take heed thereof.
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But what shall I do, that I may be more setled in regard of my Judgment? and that I may be established in the present Truth? But what shall I do, that I may be more settled in regard of my Judgement? and that I may be established in the present Truth?
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Get a cleer, and distinct Understanding in the things, and Truths of the Gospel:
Get a clear, and distinct Understanding in the things, and Truths of the Gospel:
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labor, not only to know, but to get a cleer, and judicious apprehension, and cleerness in the Truths of Christ;
labour, not only to know, but to get a clear, and judicious apprehension, and cleverness in the Truths of christ;
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Psal. 106. it's sa•d of the Israel•tes, That when they saw the Egyptians drowned in the Sea, They sang the Praises of God, Psalm 106. it's sa•d of the Israel•tes, That when they saw the egyptians drowned in the Sea, They sang the Praises of God,
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and beleeved his Words, verse 12. yet they so•n forgat his Works, verse 13. And why so? but because they had no cleer Understanding in them, verse 7. Our Fathers understood not thy wonders in Egypt: and believed his Words, verse 12. yet they so•n forgot his Works, verse 13. And why so? but Because they had no clear Understanding in them, verse 7. Our Father's understood not thy wonders in Egypt:
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And this Apostle Peter, doth joyn the un-learned, and un-stable man together, 2 Pet. 3. Which they that are unlearned,
And this Apostle Peter, does join the unlearned, and unstable man together, 2 Pet. 3. Which they that Are unlearned,
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and unstable, wrest to their own destruction, verse. 16. Some would have it read thus: Which those that are unteachable, and do refuse. and unstable, wrest to their own destruction, verse. 16. some would have it read thus: Which those that Are unteachable, and do refuse.
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But unlearned, suits wel enough with the Original, NONLATINALPHABET:
But unlearned, suits well enough with the Original,:
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For what is the Reason that men are so unstable, but because they are not grounded,
For what is the Reason that men Are so unstable, but Because they Are not grounded,
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and studied, in the Body of Divinity? They take up some Truths by hear-say, and Education;
and studied, in the Body of Divinity? They take up Some Truths by hearsay, and Education;
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and not being studied in them, they are soon removed from them:
and not being studied in them, they Are soon removed from them:
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Study therefore, and get a cleer, and distinct knowledg in the great Mysteries, and Truths of the Gospel. Take heed of un•etling Principles;
Study Therefore, and get a clear, and distinct knowledge in the great Mysteres, and Truths of the Gospel. Take heed of un•etling Principles;
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for they wil baptize your Judgment into a Conformity with them; such as the Apostacy of Saints, and falling from Grace.
for they will baptise your Judgement into a Conformity with them; such as the Apostasy of Saints, and falling from Grace.
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If a man hold that he may be a Saint to day, and none to morrow;
If a man hold that he may be a Saint to day, and none to morrow;
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a Saint, the third day again, and none the fourth day;
a Saint, the third day again, and none the fourth day;
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must not he needs be unsetled in his Judgment? It's commonly known, that Bertius wrote a Book de Apostasia San••orum, of the Apostacy of the Saints;
must not he needs be unsettled in his Judgement? It's commonly known, that Bertius wrote a Book de Apostasia San••orum, of the Apostasy of the Saints;
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and as wel known, that being then a Protestant, he after fel away unto Popery:
and as well known, that being then a Protestant, he After fell away unto Popery:
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and your Hive, or rather Gods House, wil keep you. Go not into those Companies, and Meetings, where the false Prophet, and unclean Spirit are,
and your Hive, or rather God's House, will keep you. Go not into those Companies, and Meetings, where the false Prophet, and unclean Spirit Are,
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and where false Doctrine is taught; False Doctrine is a great Leaven.
and where false Doctrine is taught; False Doctrine is a great Leaven.
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and when he came to France, and made a Renounciation of his former Faith, and shewed the Reasons of his Conversion to the Popish Faith, he tels us in his printed Oration, That Primus Conversionis gradus, The first step to his Popish Conversion was, The knowledg of,
and when he Come to France, and made a Renunciation of his former Faith, and showed the Reasons of his Conversion to the Popish Faith, he tells us in his printed Oration, That Primus Conversionis gradus, The First step to his Popish Conversion was, The knowledge of,
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and contending for, that Doctrine, that Faith, as an Act justifies;
and contending for, that Doctrine, that Faith, as an Act Justifies;
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and that the NONLATINALPHABET Credere, is imputed to us for our Justification in the sight of God.
and that the Believe, is imputed to us for our Justification in the sighed of God.
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And wel might that Principle have such an influence upon him, being brought forth by his former unsetling Principles.
And well might that Principle have such an influence upon him, being brought forth by his former unsettling Principles.
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Unsetling Principles, wil make an unsetled Judgment; and an unsetled Judgment, will bring forth an unsetled Life, and Practice.
Unsettling Principles, will make an unsettled Judgement; and an unsettled Judgement, will bring forth an unsettled Life, and Practice.
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Take heed therefore of unsetling Principles.
Take heed Therefore of unsettling Principles.
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Be sure that you do not make any Impression, the Rule and Square of your Judgment; judg not Doctrines by Impressions;
Be sure that you do not make any Impression, the Rule and Square of your Judgement; judge not Doctrines by Impressions;
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We have a more sure Word of Prophesie, whereunto ye shal do well, that you take heed, We have a more sure Word of Prophesy, whereunto you shall do well, that you take heed,
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as unto a light shining in a dark place, saith the Apostle, 1 Pet. 1.19. Where do ye find in al the Scripture, that God hath put Heart-Impressions into the Chair, to be Judg of Doctrines? If I judg of a Doctrine by an impression made upon my soul, the Devil knows how to fetch me off quickly from the Truth:as unto a Light shining in a dark place, Says the Apostle, 1 Pet. 1.19. Where do you find in all the Scripture, that God hath put Heart-Impressions into the Chair, to be Judge of Doctrines? If I judge of a Doctrine by an impression made upon my soul, the devil knows how to fetch me off quickly from the Truth:
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What Settlement, or Establishment of Soul can there be, whilst men wil make their Light within them, the Rule of their Judging Doctrines? The Word of God without, is my Rule;
What Settlement, or Establishment of Soul can there be, while men will make their Light within them, the Rule of their Judging Doctrines? The Word of God without, is my Rule;
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the Light within, is my Help to understand that Rule:
the Light within, is my Help to understand that Rule:
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But if I judg of Doctrines by Impressions of the Word on my heart, I can never be setled; therefore take heed of that.
But if I judge of Doctrines by Impressions of the Word on my heart, I can never be settled; Therefore take heed of that.
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Get into the House of God: Gods House, is an House of Establishment; there he commandeth his Blessing, and Life for evermore;
Get into the House of God: God's House, is an House of Establishment; there he commands his Blessing, and Life for evermore;
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there, if one fal, another may help him up; and if one err, another may inform him;
there, if one fall, Another may help him up; and if one err, Another may inform him;
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there the Lord hath promised to make men Pillars for S•edfastness:
there the Lord hath promised to make men Pillars for S•edfastness:
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And he that overcometh, I wil make him (saith Christ) a Pillar in the Temple of God, And he that Overcometh, I will make him (Says christ) a Pillar in the Temple of God,
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and he shal go no more out, Rev. 3.12. Ye know how it is with the Bee:and he shall go no more out, Rev. 3.12. You know how it is with the Bee:
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so long as it is fair, and Sun-shining weather, it is abroad in the Fields; but if the winds be high, and rough, it doth then keep its Hive.
so long as it is fair, and Sunshining weather, it is abroad in the Fields; but if the winds be high, and rough, it does then keep its Hive.
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Now, as Solomon saith, Learn of the Pismire; so say I, Learn of the Bee. Are the winds high, and rough? Keep your Hive;
Now, as Solomon Says, Learn of the Pismire; so say I, Learn of the Bee. are the winds high, and rough? Keep your Hive;
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Ye read of three Leavens in the New Testament: 1. The Leaven of Hypocrisie, Luk. 12.1. Beware of the Leaven of the Pharisees, which is Hypocrisie.
You read of three Leavens in the New Testament: 1. The Leaven of Hypocrisy, Luk. 12.1. Beware of the Leaven of the Pharisees, which is Hypocrisy.
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2. The Leaven of il Company, and Society, 1 Cor. 5. A little Leaven, leaveneth the whol Lump.
2. The Leaven of ill Company, and Society, 1 Cor. 5. A little Leaven, leaveneth the Whole Lump.
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3. The Leaven of false Doctrine, Matth. 16.6.11, 12. Gal. 6.8, 9. This Perswasion, is not of him that calleth you;
3. The Leaven of false Doctrine, Matthew 16.6.11, 12. Gal. 6.8, 9. This Persuasion, is not of him that calls you;
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a little Leaven, leaveneth the whol Lump, verse 9. Possibly al these three Leavens may be in such a Meeting:a little Leaven, leaveneth the Whole Lump, verse 9. Possibly all these three Leavens may be in such a Meeting:
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but the two last are certainly.
but the two last Are Certainly.
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And can you think to be under the power of these Leavens, and to come away unleavened? It argues unsetledness to go to such a Meeting;
And can you think to be under the power of these Leavens, and to come away unleavened? It argues unsettledness to go to such a Meeting;
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and by your going, you wil be more setled in your unsetledness: As men are confirmed in that Grace which they bring to Gods Ordinances;
and by your going, you will be more settled in your unsettledness: As men Are confirmed in that Grace which they bring to God's Ordinances;
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so they wil be confirmed in that Sin, which they carry to the Devils Ordinances:
so they will be confirmed in that since, which they carry to the Devils Ordinances:
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Who can come freely off from the Devils ground? Wil men tempt God, and think to prosper? And what is it to tempt God,
Who can come freely off from the Devils ground? Wil men tempt God, and think to prosper? And what is it to tempt God,
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but to put him upon an unnecessary Protection, and Preservation of us? Take heed therefore,
but to put him upon an unnecessary Protection, and Preservation of us? Take heed Therefore,
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how you come at such Meetings, lest you leaving God, he do leave you.
how you come At such Meetings, lest you leaving God, he do leave you.
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Whatever Truth you know, do not only know it in a Spiritual way, but put the same into practice; for he that know.
Whatever Truth you know, do not only know it in a Spiritual Way, but put the same into practice; for he that know.
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Truth carnally, is not far from error; and the way to be established in the Truth, is to walk therein;
Truth carnally, is not Far from error; and the Way to be established in the Truth, is to walk therein;
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As ye have therefore received Christ (saith the Apostle) so walk in him, rooted and built up in him, As you have Therefore received christ (Says the Apostle) so walk in him, rooted and built up in him,
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and established in the Faith, 2 Col. 6.7.and established in the Faith, 2 Col. 6.7.
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Then go to God for his Establishing Grace, and put your Judgments into the hand of Christ, to keep them for you:
Then go to God for his Establishing Grace, and put your Judgments into the hand of christ, to keep them for you:
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even as you would put your Children, or Family into Gods hand, to keep them for you,
even as you would put your Children, or Family into God's hand, to keep them for you,
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when you are absent from them; so put your Judgment into Gods hand, to keep it for you also:
when you Are absent from them; so put your Judgement into God's hand, to keep it for you also:
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For it is God alone who doth settle us, even the God of al Grace; and he hath said, Prov. 16.3. Commit thy Works unto the Lord, and thy thoughts shall be established:
For it is God alone who does settle us, even the God of all Grace; and he hath said, Curae 16.3. Commit thy Works unto the Lord, and thy thoughts shall be established:
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It is he that hangeth weights on the wings of the wind, who hath founded the Earth on nothing;
It is he that hangs weights on the wings of the wind, who hath founded the Earth on nothing;
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and therefore though your thoughts be as •leeting and uncertain as the wind;
and Therefore though your thoughts be as •leeting and uncertain as the wind;
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yet he can hang weights upon them, he can make you solid, staid, sober, who do now stagger to and fro like a Drunken man.
yet he can hang weights upon them, he can make you solid, stayed, Sobrium, who do now stagger to and from like a Drunken man.
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for faithful is he who hath called you, who wil also establish your hearts in the Truth received.
for faithful is he who hath called you, who will also establish your hearts in the Truth received.
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But what shall I do, that I may be more setled in my Life, and established in the good Waies of God? for I want Settlement in my Waies and Practices. First:But what shall I do, that I may be more settled in my Life, and established in the good Ways of God? for I want Settlement in my Ways and Practices. First:
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You must be very sensible of your own unsetledness, and be humbled for it:
You must be very sensible of your own unsettledness, and be humbled for it:
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He is not far from Grace, that is sen•ible of his sin, that is contrary to it;
He is not Far from Grace, that is sen•ible of his since, that is contrary to it;
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he is not far from Humility, that is sensible of his Pride; nor far from Sincerity, that is sensible of his Hypocrisie;
he is not Far from Humility, that is sensible of his Pride; nor Far from Sincerity, that is sensible of his Hypocrisy;
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10380
nor far from Faith, that is sensible of his Unbelief; nor far from Establishment, that is very sensible of his own Unsetledness. Secondly:
nor Far from Faith, that is sensible of his Unbelief; nor Far from Establishment, that is very sensible of his own Unsettledness. Secondly:
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10381
Labor for a serious Spirit, a staid, solid, and a serious Spirit; a serious Spirit, and an established heart go together, Prov. 4.26. Ponder the path of thy feet, and let all thy Waies be established.
Labour for a serious Spirit, a stayed, solid, and a serious Spirit; a serious Spirit, and an established heart go together, Curae 4.26. Ponder the path of thy feet, and let all thy Ways be established.
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10382
Yong men generally, are more unsettled, than Antient men: and what is the reason of it, but because Ancient men are the more serious,
Young men generally, Are more unsettled, than Ancient men: and what is the reason of it, but Because Ancient men Are the more serious,
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10383
and ponderous? yong men are the less serious, and so the more unsetled.
and ponderous? young men Are the less serious, and so the more unsettled.
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10384
Labor therefore to be more serious, for the more you think of the greatness of God,
Labour Therefore to be more serious, for the more you think of the greatness of God,
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10385
and the great things of your everlasting Estate and Condition, the more serious you wil be. Thirdly:
and the great things of your everlasting Estate and Condition, the more serious you will be. Thirdly:
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10386
Be sure that you do not live upon your Condition it self, but on the God of your Condition:
Be sure that you do not live upon your Condition it self, but on the God of your Condition:
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10387
that is perpetual, which hath a perpetuating Cause.
that is perpetual, which hath a perpetuating Cause.
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10388
God is perpetual, but your Condition is uncertain, although it be never so firm and good;
God is perpetual, but your Condition is uncertain, although it be never so firm and good;
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10389
therefore live not upon your Condition I say, but on the God of your Condition. Fourthly:
Therefore live not upon your Condition I say, but on the God of your Condition. Fourthly:
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10390
Take heed of a divided heart, that you have not a mind, and a mind; The doubleminded man, is unstable in all his waies, saith the Apostle.
Take heed of a divided heart, that you have not a mind, and a mind; The doubleminded man, is unstable in all his ways, Says the Apostle.
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10391
Now a man may h•ve a mind, and a mind, thus; when his Con•cie•ce runs one way, and his Affection anoth•r way.
Now a man may h•ve a mind, and a mind, thus; when his Con•cie•ce runs one Way, and his Affection anoth•r Way.
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10392
So it was with Herod, his Conscie•ce told him, that John was a just, and an holy man, and a p•werful Preacher;
So it was with Herod, his Conscie•ce told him, that John was a just, and an holy man, and a p•werful Preacher;
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10393
therefore his mind was to deliver him;
Therefore his mind was to deliver him;
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10394
but his affection was to gratifie the Damsel which begged Johns head, and so his mind was to kil him.
but his affection was to gratify the Damsel which begged Johns head, and so his mind was to kill him.
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10395
Pilate also had a mind, and a mind; the mind of his Con•cience was to deliver Christ;Pilate also had a mind, and a mind; the mind of his Con•cience was to deliver christ;
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10441
but by that time you have been a while Reading and Meditating, you shal be fit for Prayer;
but by that time you have been a while Reading and Meditating, you shall be fit for Prayer;
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10396
but the mind of his Affection, w•s to gratifie, and pl••e the Jews. Zedekiah had a mind, and a mind;
but the mind of his Affection, w•s to gratify, and pl••e the jews. Zedekiah had a mind, and a mind;
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10397
th• mind of his Conscience was •o spare J••emiah; but th• mind of his Affection was to gratifie hi• Nobl s:
th• mind of his Conscience was •o spare J••emiah; but th• mind of his Affection was to gratify hi• Noble s:
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10398
And between these two ••nds, how unconstant was he? So now, if the Mind of your Conscience lie one way,
And between these two ••nds, how unconstant was he? So now, if the Mind of your Conscience lie one Way,
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10399
and the mind of your Affection •e another way, you wil be wrung like Pauls Ship, between two streams;
and the mind of your Affection •e Another Way, you will be wrung like Paul's Ship, between two streams;
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10400
one while you wil be a Servant unto your Affection, another while a Servan• to your Conscience,
one while you will be a Servant unto your Affection, Another while a Servan• to your Conscience,
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10401
and so between both, you wil never be setled: take heed therefore of this divided heart;
and so between both, you will never be settled: take heed Therefore of this divided heart;
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10402
the Lord hath promised to give us one heart, Ezek. 11. oneness in regard of God, that we shal be one with him;
the Lord hath promised to give us one heart, Ezekiel 11. oneness in regard of God, that we shall be one with him;
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10403
oneness in regard of men, that we shal be one wi•h them;
oneness in regard of men, that we shall be one wi•h them;
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10404
oneness in regard of our selves, that we shal not be divided in our own souls:
oneness in regard of our selves, that we shall not be divided in our own Souls:
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10405
Therefore pray unto him for this Oneness, and he wil fulfil this his Promise. Fiftly: Be sure that you put on the whol Armor of God;
Therefore pray unto him for this Oneness, and he will fulfil this his Promise. Fifty: Be sure that you put on the Whole Armour of God;
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10406
for if you do not withstand in the day of Temptation, ye cannot stand;
for if you do not withstand in the day of Temptation, you cannot stand;
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10407
for ye fight not with flesh and blood, saith the Apostle, but with a more crafty, powerful enemy: for you fight not with Flesh and blood, Says the Apostle, but with a more crafty, powerful enemy:
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10408
and therefore, if any place lie open, he will be sure to find it out.
and Therefore, if any place lie open, he will be sure to find it out.
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10409
You know how it was with Ahab; A man drew a bow, and shot an Arrow at a venture,
You know how it was with Ahab; A man drew a bow, and shot an Arrow At a venture,
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10410
and wounded him between the Joynts of the Harness.
and wounded him between the Joints of the Harness.
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10411
Now Satan knows where your naked, open place is, and therefore if you be not harnessed al over, with every Duty, with every Truth,
Now Satan knows where your naked, open place is, and Therefore if you be not harnessed all over, with every Duty, with every Truth,
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10412
and with every Ordinance, you cannot withstand him:
and with every Ordinance, you cannot withstand him:
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10413
wherefore saith the Apostle, Take unto you, the whol Armor of God, that you may be able to withstand in the evil day,
Wherefore Says the Apostle, Take unto you, the Whole Armour of God, that you may be able to withstand in the evil day,
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10414
and having done all, to stand; stand therefore, having your loyns girt about with Truth, having on the Breast-plate of Righteousness,
and having done all, to stand; stand Therefore, having your loins girded about with Truth, having on the Breastplate of Righteousness,
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10415
and your feet shod w•th the preparation of the Go•pel of Peace:
and your feet shod w•th the preparation of the Go•pel of Peace:
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10416
Above all, take the Shield of Faith, and take the Helmet of Salvation, and the Sword of the Spirit,
Above all, take the Shield of Faith, and take the Helmet of Salvation, and the Sword of the Spirit,
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10417
and pray alwaies with all manner of prayer, and supplication, and watch thereunto, &c. Ephes. 6.13, 14, 15, 16, 17, 18. Sixtly:and pray always with all manner of prayer, and supplication, and watch thereunto, etc. Ephesians 6.13, 14, 15, 16, 17, 18. Sixty:
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10418
The more delight and contentment that you find in the good Waies of God, the more your hearts wil be fixed, established, and staked down to them:
The more delight and contentment that you find in the good Ways of God, the more your hearts will be fixed, established, and staked down to them:
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10419
Comfort, and Establishment go together, 2 Thes. 2.17. A man wil never hold to that work long, which he finds no comfort and delight in:
Comfort, and Establishment go together, 2 Thebes 2.17. A man will never hold to that work long, which he finds no Comfort and delight in:
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10420
when the Devil draws a man from Duty, he doth not tel him at the first, that the Duty is naught, or evil;
when the devil draws a man from Duty, he does not tell him At the First, that the Duty is nought, or evil;
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10421
but he labors to clog the way of that Duty with many Difficultie•;
but he labors to clog the Way of that Duty with many Difficultie•;
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10422
for saith he, if I can make this man draw heavily, and uncomfortably in his Duty, he wil soon cast it off.
for Says he, if I can make this man draw heavily, and uncomfortably in his Duty, he will soon cast it off.
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10423
And indeed, what is the reason that men are so off and on, to and fro, in the good Waies of God,
And indeed, what is the reason that men Are so off and on, to and from, in the good Ways of God,
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10424
but because they do not find delight and contentment in them? Do you therefore desire to be fixed and established? labor more and more then, to make your way to Heaven, easie, and comfortable to you.
but Because they do not find delight and contentment in them? Do you Therefore desire to be fixed and established? labour more and more then, to make your Way to Heaven, easy, and comfortable to you.
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10425
Now that the way to Heaven, may be made sweet and easie to you. 1. Be sure that you do not separate between Gods Commandement, and his Promise:
Now that the Way to Heaven, may be made sweet and easy to you. 1. Be sure that you do not separate between God's Commandment, and his Promise:
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10426
there is no one thing which God hath commanded us to do, but he hath promised strength,
there is no one thing which God hath commanded us to do, but he hath promised strength,
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10427
and Grace to perform it with: If I look upon the Command alone, then the Work doth seem hard to me;
and Grace to perform it with: If I look upon the Command alone, then the Work does seem hard to me;
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10428
but if I take in the Promise, then it is most sweet and easie. 2. Be sure that you apply your self unto Gods Work, according unto Gods Method;
but if I take in the Promise, then it is most sweet and easy. 2. Be sure that you apply your self unto God's Work, according unto God's Method;
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10429
let that be first, which he hath made first; and that last, which he hath made last:
let that be First, which he hath made First; and that last, which he hath made last:
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10430
A F•gge, or ••llet, is easily drawn from the Stack, if you begin alo••;
A F•gge, or ••llet, is Easily drawn from the Stack, if you begin alo••;
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10431
but if you wil take out that first, which doth lie below, it wil come ha•dly: So in regard of Duties;
but if you will take out that First, which does lie below, it will come ha•dly: So in regard of Duties;
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10432
there are some Duties which do lie above, and some that lie beneath; some are to be performed fir•t, and some after:
there Are Some Duties which do lie above, and Some that lie beneath; Some Are to be performed fir•t, and Some After:
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10433
first you must beleeve, and then do good;
First you must believe, and then do good;
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10434
Trust in the Lord (saith the Psalmist) and do good: But if you wil do good before you beleeve,Trust in the Lord (Says the Psalmist) and do good: But if you will do good before you believe,
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10435
then it wil come off with difficulty.
then it will come off with difficulty.
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10436
Gods own Method observed, makes his way sweet and easie. 3. Be sure that you improve,
God's own Method observed, makes his Way sweet and easy. 3. Be sure that you improve,
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10437
and make use of that variety which God hath given you: variety refresheth, and Gods variety is most refreshing:
and make use of that variety which God hath given you: variety refresheth, and God's variety is most refreshing:
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10438
But if I wil hold my self only to one Duty, when God hath given me many,
But if I will hold my self only to one Duty, when God hath given me many,
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10439
and so neglect Gods variety, no wonder that his Work is made hard and tedious: Are you therefore, weary with praying? Apply your self unto Reading.
and so neglect God's variety, no wonder that his Work is made hard and tedious: are you Therefore, weary with praying? Apply your self unto Reading.
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10440
A•e you weary in Reading? Away then to Conference. Possibly you• heart may be backward to Prayer;
A•e you weary in Reading? Away then to Conference. Possibly you• heart may be backward to Prayer;
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10443
but if you wil keep your self only to one Duty, your way to Heaven, wil be more difficult.
but if you will keep your self only to one Duty, your Way to Heaven, will be more difficult.
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10444
Observe therefore Gods vari•ty, and neglect not the same. 4. Be sure that you do not stint your self unto any Work,
Observe Therefore God's vari•ty, and neglect not the same. 4. Be sure that you do not stint your self unto any Work,
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10445
or Duty, so as to say; Thus far wil I go, and no further.
or Duty, so as to say; Thus Far will I go, and no further.
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10446
If a man be in a Journey, and hath fixed al his Stages, he rides in continual pain and fear,
If a man be in a Journey, and hath fixed all his Stages, he rides in continual pain and Fear,
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lest he should not reach his appointed place, by his time appointed:
lest he should not reach his appointed place, by his time appointed:
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10448
But if he say, I wil go as far as the Providence of God wil carry me,
But if he say, I will go as Far as the Providence of God will carry me,
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10449
then he rides more at ease in his mind al the day long. So in our Journey to Heaven;
then he rides more At ease in his mind all the day long. So in our Journey to Heaven;
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10450
if you say, thus far I wil go this day, and no further; then you wil go in continual pain, lest you should not reach your appointed St•ge:
if you say, thus Far I will go this day, and no further; then you will go in continual pain, lest you should not reach your appointed St•ge:
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10451
but if you say, I wil pray morning, evening, and as much as I can, hear as much as I can, read,
but if you say, I will pray morning, evening, and as much as I can, hear as much as I can, read,
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10452
and meditate as much as I can, I wil go as far for H••ven this day as I can,
and meditate as much as I can, I will go as Far for H••ven this day as I can,
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10453
then the Work or God wil come off w•th more ease and •weetness, and with less difficulty:
then the Work or God will come off w•th more ease and •weetness, and with less difficulty:
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10454
I speak not this against set ti•• of P•ayer, and Du•y; but against stinting, and ••nting God, •nd your own hearts.
I speak not this against Set ti•• of P•ayer, and Du•y; but against stinting, and ••nting God, •nd your own hearts.
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10455
O! let us take heed of ••a•. 5. If you would so sweeten the Waies of God,
OH! let us take heed of ••a•. 5. If you would so sweeten the Ways of God,
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10456
as that you may be more fix•d and established therein, then labor more and mo•• to natur• •ze them unto your own souls;
as that you may be more fix•d and established therein, then labour more and mo•• to natur• •ze them unto your own Souls;
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violent things nev•• hold, natu••• things do: The Sun is constant in rising every 〈 ◊ 〉, for it's natural:
violent things nev•• hold, natu••• things do: The Sun is constant in rising every 〈 ◊ 〉, for it's natural:
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10458
The Stone, if thrown up into the A•r, doth descend con•tantly; for it's natural.
The Stone, if thrown up into the A•r, does descend con•tantly; for it's natural.
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10459
So, i• the Wo•k of God be Natural to you, you wil be constant in it;
So, i• the Wo•k of God be Natural to you, you will be constant in it;
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10460
and though you be pu• by it, yet you wil return again, and again. Labor ther•fore to naturallize the Work of God to your own soul;
and though you be pu• by it, yet you will return again, and again. Labour ther•fore to naturallize the Work of God to your own soul;
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10461
so shal it be more and more sweet, and easie; and you wil be more fixed, setled, and established therein;
so shall it be more and more sweet, and easy; and you will be more fixed, settled, and established therein;
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for it is delight that doth give fixation. Seventhly: If you would be fixed, and established in the good Waies of God;
for it is delight that does give fixation. Seventhly: If you would be fixed, and established in the good Ways of God;
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10463
then consider these ensuing Motives. 1. Thereby you shal rid, and free your selves from Temptations, which wil otherwise press in, and return upon you.
then Consider these ensuing Motives. 1. Thereby you shall rid, and free your selves from Temptations, which will otherwise press in, and return upon you.
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10464
The Jews saw, that Pilate was wavering, and not fixed for Christ;
The jews saw, that Pilate was wavering, and not fixed for christ;
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10466
but when the Disciples saw, that Pauls heart was fixed on his Journey to Jerusalem, they gave over their siege,
but when the Disciples saw, that Paul's heart was fixed on his Journey to Jerusalem, they gave over their siege,
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10467
and l•ft him to his own thoughts;
and l•ft him to his own thoughts;
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10468
and though Naomi did perswade Ruth to return unto her own Country, and Kindred, ye• at the last, she left speaking to her;
and though Naomi did persuade Ruth to return unto her own Country, and Kindred, ye• At the last, she left speaking to her;
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10469
for saith the Text, She saw that she was stedfastly minded, to go with her, Ruth, 1.18.
for Says the Text, She saw that she was steadfastly minded, to go with her, Ruth, 1.18.
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10470
As an unsetled Spirit doth lie open unto new Temptations, and doth invite them; so a setled, fixed, and established heart, shal be freed from them.
As an unsettled Spirit does lie open unto new Temptations, and does invite them; so a settled, fixed, and established heart, shall be freed from them.
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10471
This fixation of Soul, is a great honor unto your Profession, and thereby ye shal walk worthy of the Gospel, Phil. 1. he that is unsetled, unconstant,
This fixation of Soul, is a great honour unto your Profession, and thereby you shall walk worthy of the Gospel, Philip 1. he that is unsettled, unconstant,
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10472
and uneven in his course, doth bring no honor unto his Profession, but laies stumbling-blocks before the blind, and doth offend the World;
and uneven in his course, does bring no honour unto his Profession, but lays stumbling-blocks before the blind, and does offend the World;
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10473
do you not see, say they, what a giddy, and unsetled People, some of these Professors are? but there,
do you not see, say they, what a giddy, and unsettled People, Some of these Professors Are? but there,
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10474
or there is a man, that doth walk closely with God, there is a Christian indeed;
or there is a man, that does walk closely with God, there is a Christian indeed;
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10475
he that keeps his constancy, keeps his dignity.
he that keeps his constancy, keeps his dignity.
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10476
Thereby you shal rejoyce the hearts of those that are set over you in the Lord, who do watch for your Souls.
Thereby you shall rejoice the hearts of those that Are Set over you in the Lord, who do watch for your Souls.
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10477
If you stand fast, we live, say they, and your constancy is our rejoycing. You have been constant in seeking •arthly things, which are in their own Nature unconstant;
If you stand fast, we live, say they, and your constancy is our rejoicing. You have been constant in seeking •arthly things, which Are in their own Nature unconstant;
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10478
and wil ye be constant in seeking unconstant things, and not constant in seeking those things that are most constant, and durable Riches? and will you be constant in seeking unconstant things, and not constant in seeking those things that Are most constant, and durable Riches?
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10479
If you be not constant in good, you wil be constant in what is evil; if not setled in the Truth, you wil be tenacious of Error:
If you be not constant in good, you will be constant in what is evil; if not settled in the Truth, you will be tenacious of Error:
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10480
which is the greatest evil, renacity in Error, or instability in Truth, I say not;
which is the greatest evil, renacity in Error, or instability in Truth, I say not;
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but seldom any are u•stable in good, but they are most tenacious in what is evil.
but seldom any Are u•stable in good, but they Are most tenacious in what is evil.
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10482
And the more unsetled you are, the more you make the way to Heaven difficult, and uneasie:
And the more unsettled you Are, the more you make the Way to Heaven difficult, and uneasy:
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10483
you think, and say, O! this Work of God is exceeding hard, and very difficult, and therefore you leave it off;
you think, and say, OH! this Work of God is exceeding hard, and very difficult, and Therefore you leave it off;
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10484
then you come to it again, and then you leave it off again; but by your leaving it off, you do make it difficult.
then you come to it again, and then you leave it off again; but by your leaving it off, you do make it difficult.
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10485
If an Horse be ••dden with an even hand, he wil go wel al the day;
If an Horse be ••dden with an even hand, he will go well all the day;
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10486
but if somtimes you ride him upon the Spir, and then he stand a while,
but if sometimes you ride him upon the Spir, and then he stand a while,
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10487
and then ride him on the Spir again, and then he stand and take cold again, he wil sooner tire:
and then ride him on the Spir again, and then he stand and take cold again, he will sooner tire:
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10488
And what is the reason that many men are so often jaded, tire, and give in,
And what is the reason that many men Are so often jaded, tire, and give in,
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but because they do not keep an even pace in good? Now therefore, as you do desire that the way to Heaven may be 〈 ◊ 〉 easie to you, that you may not be tenacious in what is evil, that you may not grieve the Ministers of the Gospel, Instruments of your Good and Conversion, that you may not lie open unto sad,
but Because they do not keep an even pace in good? Now Therefore, as you do desire that the Way to Heaven may be 〈 ◊ 〉 easy to you, that you may not be tenacious in what is evil, that you may not grieve the Ministers of the Gospel, Instruments of your Good and Conversion, that you may not lie open unto sad,
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10490
and new Temptations, and that you may not be a scandal to the good Name of God (for what hurt hath the precious Name of God done to you?) labor to be more setled, fixed, and established;
and new Temptations, and that you may not be a scandal to the good Name of God (for what hurt hath the precious Name of God done to you?) labour to be more settled, fixed, and established;
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10491
which that you may be, think, and think much on these Motives, And lastly: Go to God by Prayer, for this Fixation, and Establishment of Soul;
which that you may be, think, and think much on these Motives, And lastly: Go to God by Prayer, for this Fixation, and Establishment of Soul;
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he is apt, and ready to pardon your former unevenness, and want of Establishment: Psal. 78.37. it's said of the Israelites, that they were not stedfast in the Covenant;
he is apt, and ready to pardon your former unevenness, and want of Establishment: Psalm 78.37. it's said of the Israelites, that they were not steadfast in the Covenant;
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10493
Yet God being merciful, forgave their Iniquity, verse 38. and he it is alone, who hangeth weights on the wings of the wind;
Yet God being merciful, forgave their Iniquity, verse 38. and he it is alone, who hangs weights on the wings of the wind;
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10494
and therefore though your Spirits have been as light as the wind it self, yet he wil hang weights upon them;
and Therefore though your Spirits have been as Light as the wind it self, yet he will hang weights upon them;
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10495
therefore go to him, For be is the God of all Grace:
Therefore go to him, For be is the God of all Grace:
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10496
Who having called you to his Eternal Glory, after you have suffered a while, wil restore, strengthen, stablish, and settle you. FINIS.
Who having called you to his Eternal Glory, After you have suffered a while, will restore, strengthen, establish, and settle you. FINIS.
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10497
THE GREAT THINGS Faith can do. Hebrews, 11.32.
THE GREAT THINGS Faith can do. Hebrews, 11.32.
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10498
And what shall I say more? for the time would fail me, to tell of Gideon, and of Barak, and of Sampson, and of Jeptha, of David also,
And what shall I say more? for the time would fail me, to tell of gideon, and of Barak, and of Sampson, and of Jephtha, of David also,
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10499
and Samuel, and of the Prophets;
and Samuel, and of the prophets;
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who through Faith subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lyons, quenched the violence of fire, escaped the edg of the Sword, out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens, women received their dead, raised to life again, &c. IN this Eleventh Chapter to the Hebrews, you have a little Book of Chronicles;
who through Faith subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lyons, quenched the violence of fire, escaped the edge of the Sword, out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens, women received their dead, raised to life again, etc. IN this Eleventh Chapter to the Hebrews, you have a little Book of Chronicles;
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wherein the Beleevers of the old Testament, do stand upon Record for their great Work of Faith.
wherein the Believers of the old Testament, do stand upon Record for their great Work of Faith.
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In the former part of the Chapter, the Apostle doth instance in several Beleevers at large:
In the former part of the Chapter, the Apostle does instance in several Believers At large:
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10503
In the latter part, he is more compendious, and draws up the Instances into a narrower Room;
In the latter part, he is more compendious, and draws up the Instances into a narrower Room;
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do not stand poring upon the Difficulty of your Work, but look upon the Cal of God;
do not stand poring upon the Difficulty of your Work, but look upon the Call of God;
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for saith he, The time would fail me to ••l of Gideon, of Barak, and of Sampson, and of Jeptha, &c. Now these Beleevers that he doth instance in, in the latter part of the Chapter, are of two sorts:
for Says he, The time would fail me to ••l of gideon, of Barak, and of Sampson, and of Jephtha, etc. Now these Believers that he does instance in, in the latter part of the Chapter, Are of two sorts:
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some famous, and of good reports for their actions; and some for their sufferings: some did great things, and some suffered great things, and both by their Faith:
Some famous, and of good reports for their actions; and Some for their sufferings: Some did great things, and Some suffered great things, and both by their Faith:
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Those that suffered great things, are mentioned in the following words: Others were tortured, not accepting of deliverance.
Those that suffered great things, Are mentioned in the following words: Others were tortured, not accepting of deliverance.
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10507
Those that did great things by their Faith in these Verses:
Those that did great things by their Faith in these Verses:
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their Persons are mentioned, and the fruits and effects of their Faith, for which they are mentioned in these Verses.
their Persons Are mentioned, and the fruits and effects of their Faith, for which they Are mentioned in these Verses.
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10509
Their Persons are mentioned in Verse 32. ye have their Names there; their State, Condition, and their Order:
Their Persons Are mentioned in Verse 32. you have their Names there; their State, Condition, and their Order:
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their Names, Gideon, and Barak, and Sampson,, and Jeptha, and David: their State and Condition, some were Kings, some were Judges, some were Prophets:
their Names, gideon, and Barak, and Sampson,, and Jephtha, and David: their State and Condition, Some were Kings, Some were Judges, Some were prophets:
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10511
Faith runs through al Conditions, and Ranks of Men; Faith, and true Grace, is able to make a Plantation upon every Condition of men.
Faith runs through all Conditions, and Ranks of Men; Faith, and true Grace, is able to make a Plantation upon every Condition of men.
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10512
And as for their order here, Gideon is before Barak, and Sampson is before Jeptha: yet if you look into the Story in the Judges, you shal find Barak is before Gideon, and Jeptha before Sampson; and here Gideon set first,
And as for their order Here, gideon is before Barak, and Sampson is before Jephtha: yet if you look into the Story in the Judges, you shall find Barak is before gideon, and Jephtha before Sampson; and Here gideon Set First,
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10513
and Sampson first, why? because they excelled in Faith, and those are most excellent in Gods eyes, who are most eminent in Faith;
and Sampson First, why? Because they excelled in Faith, and those Are most excellent in God's eyes, who Are most eminent in Faith;
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those are most excellent in Gods Eyes, who most excel in Faith.
those Are most excellent in God's Eyes, who most excel in Faith.
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10515
But now as for the Fruits and Effects of their Faith, they are many, here are no less than ten mentioned in these Verses.
But now as for the Fruits and Effects of their Faith, they Are many, Here Are no less than ten mentioned in these Verses.
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First they subdued Kingdoms, verse 33. who through Faith subdued Kingdoms; so the Judges did, and so David also. And 2. They wrought Righteousness;
First they subdued Kingdoms, verse 33. who through Faith subdued Kingdoms; so the Judges did, and so David also. And 2. They wrought Righteousness;
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so Samuel did, Whose Ox have I taken? and so David did When he spared Saul. And 3. They obtained Promises;
so Samuel did, Whose Ox have I taken? and so David did When he spared Saul. And 3. They obtained Promises;
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10518
Promises, that is the thing promised;
Promises, that is the thing promised;
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God is so Faithful, saith Beza, in fulfilling his Promises, that the Promise is put for the thing promised;
God is so Faithful, Says Beza, in fulfilling his Promises, that the Promise is put for the thing promised;
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10520
they obtained the Promises, that is, the thing promised. Now the Promise they obtained, it was not the great Promise of the Messias;
they obtained the Promises, that is, the thing promised. Now the Promise they obtained, it was not the great Promise of the Messias;
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10521
for so at verse 39. They received not the Promise, that is, the great Promise of the Messias;
for so At verse 39. They received not the Promise, that is, the great Promise of the Messias;
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it wil reallize Eternity to you, and make those things visible to you, that are in themselves invisible;
it will realize Eternity to you, and make those things visible to you, that Are in themselves invisible;
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but the Promises they obtained, were particular Promises of deliverance, Victories, and Kingdoms; so they obtained Promises, and so Gideon, and Barak, David, and others did.
but the Promises they obtained, were particular Promises of deliverance, Victories, and Kingdoms; so they obtained Promises, and so gideon, and Barak, David, and Others did.
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10523
And then they stopped the mouths of Lyons; so David, and Daniel did. And they quenched the violence of Fire; so the three Children did.
And then they stopped the mouths of Lyons; so David, and daniel did. And they quenched the violence of Fire; so the three Children did.
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10524
And escaped the edg, or mouth of the Sword; so Elijah, and Elisha did. And out of weakness were made strong; so He•ekiah was.
And escaped the edge, or Mouth of the Sword; so Elijah, and Elisha did. And out of weakness were made strong; so He•ekiah was.
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And they waxed valiant in Fight, and turned to flight the Armies of the Aliens; so the Judges, and David did.
And they waxed valiant in Fight, and turned to flight the Armies of the Aliens; so the Judges, and David did.
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10526
And Women received their dead, raised to Life again; so the Woman of Sareptha, and the Shuna••te did.
And Women received their dead, raised to Life again; so the Woman of Sarepta, and the Shuna••te did.
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So that now here you may see what great things the Beleevers of the old Testament did by Faith:
So that now Here you may see what great things the Believers of the old Testament did by Faith:
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And so the Doctrine that I shal pitch upon at this time, riseth from al the words,
And so the Doctrine that I shall pitch upon At this time, Riseth from all the words,
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and not from any particular Clause, or passage, but from the whol. That true saving faith, will do very great things.
and not from any particular Clause, or passage, but from the Whole. That true Saving faith, will do very great things.
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10530
It is true Faith that the Apostle here speaks of, as appears by the whol Chapter;
It is true Faith that the Apostle Here speaks of, as appears by the Whole Chapter;
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and these things that they did, as appears to the Reader at first view, were great things:
and these things that they did, as appears to the Reader At First view, were great things:
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So that I shal not need to spend any time for cleering of the Doctrine from the words that it doth arise from;
So that I shall not need to spend any time for clearing of the Doctrine from the words that it does arise from;
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and al these Verses and words, they are witnesses to it, they cry out this Doctrine with one Voyce, True saving Faith, will do very great things.
and all these Verses and words, they Are Witnesses to it, they cry out this Doctrine with one Voice, True Saving Faith, will do very great things.
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10534
For the opening and cleering whereof, I shal labor to shew, 1. That true saving Faith, is a doing, working, stirring Grace.
For the opening and clearing whereof, I shall labour to show, 1. That true Saving Faith, is a doing, working, stirring Grace.
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10535
2. That true saving Faith, will do great things. And, 3. How Faith comes to do such great things. First:
2. That true Saving Faith, will do great things. And, 3. How Faith comes to do such great things. First:
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True saving Faith, is a doing Grace, an active, working, doing, operative Grace: the more Spirits any thing hath, the more active it is:
True Saving Faith, is a doing Grace, an active, working, doing, operative Grace: the more Spirits any thing hath, the more active it is:
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10537
Faith, true saving Faith, hath the Spirit of the Gospel in it;
Faith, true Saving Faith, hath the Spirit of the Gospel in it;
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the Gospel is the Ministration of the Spirit, and true saving Faith, it hath the Spirit of this Spiritful Dispensation;
the Gospel is the Ministration of the Spirit, and true Saving Faith, it hath the Spirit of this Spiritful Dispensation;
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and therfore it must needs be a very spiritual, and a working Grace. It is called a work it self, in 1 Thes. 1.3. Remembring without ceasing, your work Faith; and in 2 Thes. 1.11. The work of Faith with power.
and Therefore it must needs be a very spiritual, and a working Grace. It is called a work it self, in 1 Thebes 1.3. Remembering without ceasing, your work Faith; and in 2 Thebes 1.11. The work of Faith with power.
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Our Lord and Savior Christ saith, it is the Work of God; This is the Work of God, that ye beleeve;
Our Lord and Saviour christ Says, it is the Work of God; This is the Work of God, that you believe;
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and it wil make you live in continual dependance on Christ, and fetch al from him:
and it will make you live in continual dependence on christ, and fetch all from him:
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it is in it self a work. And, Secondly: It is a friend to work: true saving Faith, it is a Work, and it is a great Friend to work;
it is in it self a work. And, Secondly: It is a friend to work: true Saving Faith, it is a Work, and it is a great Friend to work;
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it is not an idle Houswife. What is our Sanctification, but our Faith incarnate; it works Love, and it works by Love;
it is not an idle Housewife. What is our Sanctification, but our Faith incarnate; it works Love, and it works by Love;
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10543
and Love is very inventive, active, and expensive: it is a friend to work; a work in it self, and a friend to work. And Thirdly:
and Love is very inventive, active, and expensive: it is a friend to work; a work in it self, and a friend to work. And Thirdly:
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10544
It is also the first worker in the Soul. Trust in the Lord, and do good;
It is also the First worker in the Soul. Trust in the Lord, and do good;
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10545
not first do good, and then trust in the Lord, trust in the Lord first, trust in the Lord, and do good:
not First doe good, and then trust in the Lord, trust in the Lord First, trust in the Lord, and do good:
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10546
it is the work that sets other works on work, the wheel that sets al other wheels a going;
it is the work that sets other works on work, the wheel that sets all other wheels a going;
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10547
without which, a man is idle, though he be at work. As a Child may be very busie at his play, yet but play;
without which, a man is idle, though he be At work. As a Child may be very busy At his play, yet but play;
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10548
and a Servant may be very busie about his own imployment, and yet his Master counts it an idleness,
and a Servant may be very busy about his own employment, and yet his Master counts it an idleness,
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because he is not about his work appointed him.
Because he is not about his work appointed him.
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10550
So now, a man may be very busie in regard of the world, and yet he may be idle God-ward, Nisi a Deo agendo, nil ages;
So now, a man may be very busy in regard of the world, and yet he may be idle Godward, Nisi a God Agendo, nil ages;
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10551
Faith must be the first Worker, and if Faith be not the first, al other works are as nothing. Yea, Fourthly:
Faith must be the First Worker, and if Faith be not the First, all other works Are as nothing. Yea, Fourthly:
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As Faith is a Work, and a Friend of Work, and a first Worker; so it is an Universal Work:
As Faith is a Work, and a Friend of Work, and a First Worker; so it is an Universal Work:
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Faith is that Grace that can turn its hand to every Work; some can work exactly at one thing, but they are bunglers at another:
Faith is that Grace that can turn its hand to every Work; Some can work exactly At one thing, but they Are bunglers At Another:
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but Faith, true saving Faith, can turn its hand to every business: Possibly a man may be sick, and he cannot pray himself; but yet he may beleeve;
but Faith, true Saving Faith, can turn its hand to every business: Possibly a man may be sick, and he cannot pray himself; but yet he may believe;
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though Prayer cannot turn its hand to this Condition, yet Faith can. Possibly a man may be very poor, and is not able to help another;
though Prayer cannot turn its hand to this Condition, yet Faith can. Possibly a man may be very poor, and is not able to help Another;
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Liberality cannot turn its hand to this Condition, but Faith can work in it. Fiftly:
Liberality cannot turn its hand to this Condition, but Faith can work in it. Fifty:
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10557
And not only so, but Faith works best, when it works alone, when it works al alone;
And not only so, but Faith works best, when it works alone, when it works all alone;
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10558
If Comfort come, and sence, and feeling come, Faith knows how to use these;
If Comfort come, and sense, and feeling come, Faith knows how to use these;
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but though a man have no Sence, and no Comfort, yet Faith can work, and Faith works best,
but though a man have no Sense, and no Comfort, yet Faith can work, and Faith works best,
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10560
when it works alone, when it work• al alone, without these auxiliaries. Sixtly: Yea, Faith works best somtimes, when it works in the dark;
when it works alone, when it work• all alone, without these auxiliaries. Sixty: Yea, Faith works best sometimes, when it works in the dark;
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10561
as it works best when it works alone, so somtimes, it works best in the dark.
as it works best when it works alone, so sometimes, it works best in the dark.
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So Parts, and Gifts, and common Grace, they wear out because there is no life in them:
So Parts, and Gifts, and Common Grace, they wear out Because there is no life in them:
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Men can work wel in the light, but not in the dark; but though a mans condition be very dark, yet Faith can work then;
Men can work well in the Light, but not in the dark; but though a men condition be very dark, yet Faith can work then;
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Faith works best when it works in the dark:
Faith works best when it works in the dark:
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10564
Faith loves to work like Christ, and Christs greatest action of Obedience, was in the darkest time,
Faith loves to work like christ, and Christ greatest actium of obedience, was in the Darkest time,
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when he was on the Cross.
when he was on the Cross.
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I remember a Speech of that good old man, Mr. Dod, when a man that was troubled in his mind lay a dying, he said to him, Sir, what wil you say to Christ? when he was dying, did he not say, My God, my God,
I Remember a Speech of that good old man, Mr. Dod, when a man that was troubled in his mind lay a dying, he said to him, Sir, what will you say to christ? when he was dying, did he not say, My God, my God,
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why hast thou forsaken me? And was not Christs highest piece of Obedience upon the Cross, in the dark, in a dark condition? Faith works best somtimes in the dark. Seventhly:why hast thou forsaken me? And was not Christ highest piece of obedience upon the Cross, in the dark, in a dark condition? Faith works best sometimes in the dark. Seventhly:
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Yet further, Faith, it works best at the last, and the longer it works, the better;
Yet further, Faith, it works best At the last, and the longer it works, the better;
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for Faith grows by experience, and the longer that Faith works, the more experience it gets;
for Faith grows by experience, and the longer that Faith works, the more experience it gets;
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and the more experience Faith gets, the stronger it is, and therefore Faith works best at the last.
and the more experience Faith gets, the Stronger it is, and Therefore Faith works best At the last.
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Now put al these together, Faith is a Work, and Faith is a Friend to Work,
Now put all these together, Faith is a Work, and Faith is a Friend to Work,
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and Faith is the first Worker, and Faith is an Universal Worker, and Faith works best when it works al alone,
and Faith is the First Worker, and Faith is an Universal Worker, and Faith works best when it works all alone,
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and Faith works best somtimes in the dark, and Faith works best at the last;
and Faith works best sometimes in the dark, and Faith works best At the last;
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and certainly you have the first, namely this, That true saving Faith is a doing Grace, it is a working Grace.
and Certainly you have the First, namely this, That true Saving Faith is a doing Grace, it is a working Grace.
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But Secondly: You wil say, What are those great things that Faith will do? for we have heard that Faith is a doing Grace, that is the Doctrine;
But Secondly: You will say, What Are those great things that Faith will do? for we have herd that Faith is a doing Grace, that is the Doctrine;
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Faith will do, and do great things; but what are those great things that Faith will do still?
Faith will do, and do great things; but what Are those great things that Faith will do still?
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Faith wil do as great things now, surely in Gospel times, new Testament times, as ever in old Testament times;
Faith will do as great things now, surely in Gospel times, new Testament times, as ever in old Testament times;
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and I shal not instance in those ten Particulars, only so far as to make forth the general Doctrine,
and I shall not instance in those ten Particulars, only so Far as to make forth the general Doctrine,
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and to bring it unto our selves, I shal shew you what great things Faith wil do stil,
and to bring it unto our selves, I shall show you what great things Faith will do still,
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and shal speak to that more Positively, and absolutely; and then Comparatively. Faith, true saving Faith, it wil resist great Temptations; it wil perform great Performances;
and shall speak to that more Positively, and absolutely; and then Comparatively. Faith, true Saving Faith, it will resist great Temptations; it will perform great Performances;
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it wil suppress al your Fears, it wil mortifie al your Cares; it wil asswage and subdue al your Griefs;
it will suppress all your Fears, it will mortify all your Cares; it will assuage and subdue all your Griefs;
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it wil make you a stranger in this World;
it will make you a stranger in this World;
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it wil keep your hearts steady and upright, in al the turnings and changes of your Life;
it will keep your hearts steady and upright, in all the turnings and changes of your Life;
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Al these things are great things, and I must not dwel upon any of them, but only touch upon each of them.
All these things Are great things, and I must not dwell upon any of them, but only touch upon each of them.
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Is it not a great matter for a man to resist, and overcome great Temptations? Joseph did so;
Is it not a great matter for a man to resist, and overcome great Temptations? Joseph did so;
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sorely tempted by his Mistris, but he overcame the Temptation, How? He beleeved, How shall I do this evil,
sorely tempted by his Mistress, but he overcame the Temptation, How? He believed, How shall I do this evil,
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and sin against my God? and since against my God?
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Is it not a great matter for a man to perform Duties to the hazard of his Life? Thus Daniel did, set open his Windows when he went to pray, prayed and kept to his Duty to the hazard of his life, why? Because he beleeved. Again,
Is it not a great matter for a man to perform Duties to the hazard of his Life? Thus daniel did, Set open his Windows when he went to pray, prayed and kept to his Duty to the hazard of his life, why? Because he believed. Again,
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Is it not a great matter to mortifie your Fears, and al your Fears, your great Fears? This Faith wil do;
Is it not a great matter to mortify your Fears, and all your Fears, your great Fears? This Faith will do;
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What time I am afraid, I will trust in thee. Again,What time I am afraid, I will trust in thee. Again,
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Is it not a great matter to mortifie your Cares, and extream thoughtfulness? This Faith wil do. In Prov. 16.3. Commit thy Work unto the Lord, and thy thoughts shal be established:
Is it not a great matter to mortify your Cares, and extreme thoughtfulness? This Faith will do. In Curae 16.3. Commit thy Work unto the Lord, and thy thoughts shall be established:
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Commit thy work, there is Faith, and thy thoughts shal be established. And,
Commit thy work, there is Faith, and thy thoughts shall be established. And,
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It is not a great matter to have your griefs asswaged when they are great? Faith wil do it.
It is not a great matter to have your griefs assuaged when they Are great? Faith will do it.
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Hannah was a Woman of a sad, and a sorrowful Spirit, and the Lord gave her in a word, a particular word,Hannah was a Woman of a sad, and a sorrowful Spirit, and the Lord gave her in a word, a particular word,
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and she beleeved, and was no more sad.
and she believed, and was no more sad.
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Is it not a great matter to be kept straight, and even, and steady, in times of Changes, the great turnings and Changes of your life? This Faith wil do.
Is it not a great matter to be kept straight, and even, and steady, in times of Changes, the great turnings and Changes of your life? This Faith will do.
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Job met with many Changes, but his heart was kept steady and upright in the midst of al;Job met with many Changes, but his heart was kept steady and upright in the midst of all;
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Lord, though thou kill me, yet will I trust in thee. Again,Lord, though thou kill me, yet will I trust in thee. Again,
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Is it not a great matter to be a stranger to the World, to be a stranger from the World? Faith wil do this.
Is it not a great matter to be a stranger to the World, to be a stranger from the World? Faith will do this.
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It is said of Abraham in Heb. 11.9. By Faith he sojourned in the Land of Promise, as in a strange Country:
It is said of Abraham in Hebrew 11.9. By Faith he sojourned in the Land of Promise, as in a strange Country:
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Mark the Expression, he sojourned in the Land of Promise. There are some outward Blessings that we have by Prayer, that we have by Promise;
Mark the Expression, he sojourned in the Land of Promise. There Are Some outward Blessings that we have by Prayer, that we have by Promise;
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it may be a Child, or such a Relation, that we have by Prayer, and by Promise,
it may be a Child, or such a Relation, that we have by Prayer, and by Promise,
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and we think we may be very indulgent to our Affection in regard of that mercy:
and we think we may be very indulgent to our Affection in regard of that mercy:
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but see here, Abraham was a stranger ger in the Land of Promise, as in a strange Country. And then again,
but see Here, Abraham was a stranger her in the Land of Promise, as in a strange Country. And then again,
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Is it not a great matter for a man to be Faithful under al his betrustments? Caleb and Joshua were so;
Is it not a great matter for a man to be Faithful under all his betrustments? Caleb and joshua were so;
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they were sent to spy out the Land of Canaan, and when the other Spies brought up an ill report, they were faithful in their Report,
they were sent to spy out the Land of Canaan, and when the other Spies brought up an ill report, they were faithful in their Report,
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why? Because they beleeved, The Lord hath given them into our hands as bread (say they) Faith wil make a man faithful under al his Betrustments. And,
why? Because they believed, The Lord hath given them into our hands as bred (say they) Faith will make a man faithful under all his Betrustments. And,
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Is it not a great matter for a man, to see those things that are invisible, to reallize Eternity,
Is it not a great matter for a man, to see those things that Are invisible, to realize Eternity,
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and to see those things that are invisible? By Faith Moses saw him that is invisible. And,
and to see those things that Are invisible? By Faith Moses saw him that is invisible. And,
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Is it not a great matter for a man to live in continual dependance on Christ,
Is it not a great matter for a man to live in continual dependence on christ,
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and fetch al from him? Faith wil do this; for as Christ could do nothing without Faith, he could do no great things there, because of their Unbelief;
and fetch all from him? Faith will do this; for as christ could do nothing without Faith, he could do no great things there, Because of their Unbelief;
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so Faith can do nothing without Christ, I live, yet not I, but Christ liveth in me, why Because I live by the Faith of the Son of God.
so Faith can do nothing without christ, I live, yet not I, but christ lives in me, why Because I live by the Faith of the Son of God.
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Faith wil make a man live in continual dependance on Christ, and fetch al from him.
Faith will make a man live in continual dependence on christ, and fetch all from him.
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Now Beloved, these are great things, every one of these is a great matter: but true saving Faith wil do al these things.
Now beloved, these Are great things, every one of these is a great matter: but true Saving Faith will do all these things.
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10618
But then to speak to it yet more Comparatively; there are two or three great Agents in the World, that are close at work,
But then to speak to it yet more Comparatively; there Are two or three great Agents in the World, that Are close At work,
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and Faith wil out-work them al, and do greater things than any of them. 1. There is a Carnal Policy, with Power, which is a great Agent,
and Faith will outwork them all, and do greater things than any of them. 1. There is a Carnal Policy, with Power, which is a great Agent,
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and Worker, in reference to the Affairs of the World. 2. There is Civil Honesty, a great Agent in reference to our dealing between man and man.
and Worker, in Referente to the Affairs of the World. 2. There is Civil Honesty, a great Agent in Referente to our dealing between man and man.
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And 3. There are Gospel Gifts, Parts, and common Grace, which are great Agents in reference to our Religion.
And 3. There Are Gospel Gifts, Parts, and Common Grace, which Are great Agents in Referente to our Religion.
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Now, not to show the difference between them, but to give you a little tast, that I may make out the general Doctrine, That Faith doth work beyond al. And First of al:
Now, not to show the difference between them, but to give you a little taste, that I may make out the general Doctrine, That Faith does work beyond all And First of all:
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If you compare it with Power, Power cloathed with Policy, or Policy cloathed with Power: Faith wil do more than al Policy and Power can do.
If you compare it with Power, Power clothed with Policy, or Policy clothed with Power: Faith will do more than all Policy and Power can do.
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And I pray turn unto 2 Chron. 13. where you shal see this cleerly proved to you, verse 3. There is a great Battel fought;
And I pray turn unto 2 Chronicles 13. where you shall see this clearly proved to you, verse 3. There is a great Battle fought;
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And Abijah set the Battel in Array, with an Army of valiant men of war, even four hundred thousand chosen men: And Abijah Set the Battle in Array, with an Army of valiant men of war, even four hundred thousand chosen men:
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Jeroboam also set the Battel in Array with eight hundred thousand chosen men, being mighty men of Valor:
Jeroboam also Set the Battle in Array with eight hundred thousand chosen men, being mighty men of Valour:
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Jeroboam had as many again, Abijah but four hundred thousand.
Jeroboam had as many again, Abijah but four hundred thousand.
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Now if you look into verse 16. it is said the Children of Israel fled before Judah, and Abijah, and his People, slew them with a great slaughter, verse 17. So there fel down slain of Israel, five hundred thousand chosen men, such a slaughter as you shal not hear of:
Now if you look into verse 16. it is said the Children of Israel fled before Judah, and Abijah, and his People, slew them with a great slaughter, verse 17. So there fell down slave of Israel, five hundred thousand chosen men, such a slaughter as you shall not hear of:
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Abijah had but four hundred thousand men, and they slew five hundred thousand, Why? they had power enough, they were as many again:Abijah had but four hundred thousand men, and they slew five hundred thousand, Why? they had power enough, they were as many again:
np1 vhd p-acp crd crd crd n2, cc pns32 vvd crd crd crd, q-crq? pns32 vhd n1 av-d, pns32 vbdr p-acp d av:
(30) sermon (DIV1)
1273
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10630
What was the matter, did they wane Policy? it is said verse 13. But Jeroboam caused an Ambushment to come about them;
What was the matter, did they wane Policy? it is said verse 13. But Jeroboam caused an Ambushment to come about them;
q-crq vbds dt n1, vdd pns32 vvi n1? pn31 vbz vvn n1 crd p-acp np1 vvd dt n1 pc-acp vvi p-acp pno32;
(30) sermon (DIV1)
1273
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10631
so they were before Judah, and the Ambushment was behind them:
so they were before Judah, and the Ambushment was behind them:
av pns32 vbdr p-acp np1, cc dt n1 vbds p-acp pno32:
(30) sermon (DIV1)
1273
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10632
here was Power, and here was Policy, and yet this great Army is beaten with half the Company, and five hundred thousand slain:
Here was Power, and Here was Policy, and yet this great Army is beaten with half the Company, and five hundred thousand slave:
av vbds n1, cc av vbds n1, cc av d j n1 vbz vvn p-acp j-jn dt n1, cc crd crd crd vvn:
(30) sermon (DIV1)
1273
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10633
How comes this to pass? Indeed you read of the Children of Judah, That they cryed unto the Lord, They cried unto the Lord, at verse 14. But if you wil have the reason, look to verse 18. Thus the Children of Israel were brought under at that time;
How comes this to pass? Indeed you read of the Children of Judah, That they cried unto the Lord, They cried unto the Lord, At verse 14. But if you will have the reason, look to verse 18. Thus the Children of Israel were brought under At that time;
q-crq vvz d pc-acp vvi? np1 pn22 vvb pp-f dt n2 pp-f np1, cst pns32 vvd p-acp dt n1, pns32 vvd p-acp dt n1, p-acp n1 crd p-acp cs pn22 vmb vhi dt n1, vvb p-acp n1 crd av dt n2 pp-f np1 vbdr vvn p-acp p-acp d n1;
(30) sermon (DIV1)
1273
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10634
and the Children of Judah prevailed, because they relied on the Lord God of their Fathers. and the Children of Judah prevailed, Because they relied on the Lord God of their Father's.
cc dt n2 pp-f np1 vvd, c-acp pns32 vvd p-acp dt n1 np1 pp-f po32 n2.
(30) sermon (DIV1)
1273
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10635
See Faith can do more than al the Power and Policy in the World can do;
See Faith can do more than all the Power and Policy in the World can do;
vvb n1 vmb vdi av-dc cs d dt n1 cc n1 p-acp dt n1 vmb vdi;
(30) sermon (DIV1)
1273
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10636
true saving Faith can do more in reference to the Affairs of the World too:
true Saving Faith can do more in Referente to the Affairs of the World too:
j j-vvg n1 vmb vdi av-dc p-acp n1 p-acp dt n2 pp-f dt n1 av:
(30) sermon (DIV1)
1273
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10637
What Power is able to turn the Tide? if the Tide come in, and go out, you may bring in your Vessels with it, or send out your Vessels;
What Power is able to turn the Tide? if the Tide come in, and go out, you may bring in your Vessels with it, or send out your Vessels;
q-crq n1 vbz j pc-acp vvi dt n1? cs dt n1 vvb p-acp, cc vvb av, pn22 vmb vvi p-acp po22 n2 p-acp pn31, cc vvi av po22 n2;
(30) sermon (DIV1)
1273
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10638
who is able to turn the Tide? What power on Earth is able to turn the Tide? And what power of men can turn the power of Providence? or Policy of men, can turn the Tide of Providence? But Faith can do it, true saving Faith can turn the Tide, even of Providence;
who is able to turn the Tide? What power on Earth is able to turn the Tide? And what power of men can turn the power of Providence? or Policy of men, can turn the Tide of Providence? But Faith can do it, true Saving Faith can turn the Tide, even of Providence;
r-crq vbz j pc-acp vvi dt n1? q-crq n1 p-acp n1 vbz j pc-acp vvi dt n1? cc q-crq n1 pp-f n2 vmb vvi dt n1 pp-f n1? cc n1 pp-f n2, vmb vvi dt n1 pp-f n1? p-acp n1 vmb vdi pn31, j j-vvg n1 vmb vvi dt n1, av pp-f n1;
(30) sermon (DIV1)
1273
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10639
and therefore it can do greater things than al Power, the greatness of the World joyned with Policy. Secondly:
and Therefore it can do greater things than all Power, the greatness of the World joined with Policy. Secondly:
cc av pn31 vmb vdi jc n2 cs d n1, dt n1 pp-f dt n1 vvn p-acp n1. ord:
(30) sermon (DIV1)
1273
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10640
There is another great Agent in the World, and that is civil honesty, and morality, which deals much between man and man;
There is Another great Agent in the World, and that is civil honesty, and morality, which deals much between man and man;
pc-acp vbz j-jn j n1 p-acp dt n1, cc d vbz j n1, cc n1, r-crq vvz d p-acp n1 cc n1;
(30) sermon (DIV1)
1274
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10641
How may it appear that Faith can do greater things than this? That appears plainly thus:
How may it appear that Faith can do greater things than this? That appears plainly thus:
q-crq vmb pn31 vvi d n1 vmb vdi jc n2 cs d? cst vvz av-j av:
(30) sermon (DIV1)
1274
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10642
Civil Honesty, and Morality, doth trade but in smal matter•, and therefore the Civil, Honest, Moral man, he never breaks in his Profession,
Civil Honesty, and Morality, does trade but in small matter•, and Therefore the Civil, Honest, Moral man, he never breaks in his Profession,
j n1, cc n1, vdz vvi cc-acp p-acp j n1, cc av dt j, j, j n1, pns31 av-x vvz p-acp po31 n1,
(30) sermon (DIV1)
1276
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10643
Why? Because he trades not in great matters.
Why? Because he trades not in great matters.
q-crq? p-acp pns31 n2 xx p-acp j n2.
(30) sermon (DIV1)
1276
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10644
When do you hear a noise of a poor mans breaking? when a great, rich Merchant breaks, you have the noise of it through the City:
When do you hear a noise of a poor men breaking? when a great, rich Merchant breaks, you have the noise of it through the city:
q-crq vdb pn22 vvi dt n1 pp-f dt j ng1 vvg? c-crq dt j, j n1 vvz, pn22 vhb dt n1 pp-f pn31 p-acp dt n1:
(30) sermon (DIV1)
1276
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10645
When do you hear of Ships, or Vessels miscarrying in narrow Waters? in the Seas, Ships that launch out to Sea, they are Shipwrack'd;
When do you hear of Ships, or Vessels miscarrying in narrow Waters? in the Seas, Ships that launch out to Sea, they Are Shipwrecked;
c-crq vdb pn22 vvi pp-f n2, cc n2 vvg p-acp j n2? p-acp dt n2, n2 cst vvi av p-acp n1, pns32 vbr j-vvn;
(30) sermon (DIV1)
1276
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10646
but those that trade in narrow Waters, they seldom, or never Shipwrack. So those Professors that launch forth into the Ocean of the Gospel, they break somtimes;
but those that trade in narrow Waters, they seldom, or never Shipwreck. So those Professors that launch forth into the Ocean of the Gospel, they break sometimes;
cc-acp d cst n1 p-acp j n2, pns32 av, cc av-x n1. av d n2 cst vvi av p-acp dt n1 pp-f dt n1, pns32 vvb av;
(30) sermon (DIV1)
1276
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10647
but the civil, moral man, he blesseth himself when he sees this; These (saies he) are unconstant men, these are uneven men, somtimes for this, and somtimes for that Opinion; but I am constant:
but the civil, moral man, he Blesses himself when he sees this; These (Says he) Are unconstant men, these Are uneven men, sometimes for this, and sometimes for that Opinion; but I am constant:
cc-acp dt j, j n1, pns31 vvz px31 c-crq pns31 vvz d; d (vvz pns31) vbr j n2, d vbr j n2, av p-acp d, cc av p-acp d n1; cc-acp pns11 vbm j:
(30) sermon (DIV1)
1276
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10648
Whereas the Truth is, it is because he trades in Warrow Water, in smal things, and so never breaks, never suffers Ship-wrack.
Whereas the Truth is, it is Because he trades in Warrow Water, in small things, and so never breaks, never suffers Shipwreck.
cs dt n1 vbz, pn31 vbz c-acp pns31 n2 p-acp np1 n1, p-acp j n2, cc av av-x vvz, av-x vvz n1.
(30) sermon (DIV1)
1276
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10649
But now, true saving Faith trades in the high things of the Gospel. Though Civility, and morality may do much between man and man;
But now, true Saving Faith trades in the high things of the Gospel. Though Civility, and morality may do much between man and man;
p-acp av, j j-vvg n1 n2 p-acp dt j n2 pp-f dt n1. cs n1, cc n1 vmb vdi av-d p-acp n1 cc n1;
(30) sermon (DIV1)
1276
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10650
yet it wil never make a man to leave al, to follow Christ: The yong man that came to Christ, said, Al these things have I done;
yet it will never make a man to leave all, to follow christ: The young man that Come to christ, said, All these things have I done;
av pn31 vmb av-x vvi dt n1 pc-acp vvi d, pc-acp vvi np1: dt j n1 cst vvd p-acp np1, vvd, d d n2 vhb pns11 vdn;
(30) sermon (DIV1)
1277
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10651
but saith Christ, Go and sel al that thou hast, and give to the poor, and come, and follow me;
but Says christ, Go and sell all that thou hast, and give to the poor, and come, and follow me;
p-acp vvz np1, vvb cc vvd d cst pns21 vh2, cc vvi p-acp dt j, cc vvb, cc vvb pno11;
(30) sermon (DIV1)
1277
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10652
he could not down with that:
he could not down with that:
pns31 vmd xx a-acp p-acp d:
(30) sermon (DIV1)
1277
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10653
So that Civility, and Morality, wil never make a man part with al to follow Chtist, but true Faith wil:
So that Civility, and Morality, will never make a man part with all to follow Christ, but true Faith will:
av cst n1, cc n1, vmb av-x vvi dt n1 n1 p-acp d pc-acp vvi n1, cc-acp j n1 vmb:
(30) sermon (DIV1)
1277
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10654
If Christ say, Follow me, Saith Faith, I will follow thee wherever thou goest.
If christ say, Follow me, Says Faith, I will follow thee wherever thou goest.
cs np1 vvb, vvb pno11, vvz n1, pns11 vmb vvi pno21 c-crq pns21 vv2.
(30) sermon (DIV1)
1277
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10655
And though a civil man may do much in a way of Righteousness between man and man,
And though a civil man may do much in a Way of Righteousness between man and man,
cc cs dt j n1 vmb vdi av-d p-acp dt n1 pp-f n1 p-acp n1 cc n1,
(30) sermon (DIV1)
1278
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10656
yet he doth not deal with God through Morality, doth not deal wiih God through man;
yet he does not deal with God through Morality, does not deal wiih God through man;
av pns31 vdz xx vvi p-acp np1 p-acp n1, vdz xx vvi uh np1 p-acp n1;
(30) sermon (DIV1)
1278
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10657
Faith doth, true saving Faith doth; I was dumb, and opened not my mouth, for thou Lord hast done it:
Faith does, true Saving Faith does; I was dumb, and opened not my Mouth, for thou Lord hast done it:
n1 vdz, j j-vvg n1 vdz; pns11 vbds j, cc vvd xx po11 n1, c-acp pns21 n1 vh2 vdn pn31:
(30) sermon (DIV1)
1278
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10658
Morality can say the first part.
Morality can say the First part.
n1 vmb vvi dt ord n1.
(30) sermon (DIV1)
1278
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10659
Suppose a Moral, and Civil man be reviled, out of the goodness of his Nature, he can say the first part, I was dumb, and opened not my mouth;
Suppose a Moral, and Civil man be reviled, out of the Goodness of his Nature, he can say the First part, I was dumb, and opened not my Mouth;
vvb dt n1, cc j n1 vbi vvn, av pp-f dt n1 pp-f po31 n1, pns31 vmb vvi dt ord n1, pns11 vbds j, cc vvd xx po11 n1;
(30) sermon (DIV1)
1278
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10660
but Morality connot speak the second part, because thou Lord hast done it.
but Morality connote speak the second part, Because thou Lord hast done it.
p-acp n1 vmbx vvi dt ord n1, c-acp pns21 n1 vh2 vdn pn31.
(30) sermon (DIV1)
1278
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10661
Morality doth not deal with God through man, but Faith doth, and so it doth greater things than this Agent. Thirdly:
Morality does not deal with God through man, but Faith does, and so it does greater things than this Agent. Thirdly:
n1 vdz xx vvi p-acp np1 p-acp n1, cc-acp n1 vdz, cc av pn31 vdz jc n2 cs d n1. ord:
(30) sermon (DIV1)
1278
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10662
How may it appear that true saving Faith, can do greater things than Gospel Parts, Gifts, and common Grace? It appears thus:
How may it appear that true Saving Faith, can do greater things than Gospel Parts, Gifts, and Common Grace? It appears thus:
c-crq vmb pn31 vvi cst j j-vvg n1, vmb vdi jc n2 cs n1 n2, n2, cc j n1? pn31 vvz av:
(30) sermon (DIV1)
1279
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10663
Though Gospel parts and Gifts, are very useful, and profitable for the edifying of the Body, for edifying of other;
Though Gospel parts and Gifts, Are very useful, and profitable for the edifying of the Body, for edifying of other;
cs n1 n2 cc n2, vbr av j, cc j p-acp dt n-vvg pp-f dt n1, p-acp vvg pp-f j-jn;
(30) sermon (DIV1)
1281
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10664
yet they wil not humble a man, and cause him to walk humbly with God: Magnum non est magna facere, it is no great matter to do great things;
yet they will not humble a man, and cause him to walk humbly with God: Magnum non est Magna facere, it is no great matter to do great things;
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(30) sermon (DIV1)
1281
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10665
but for a man to do great things, and think himself nothing, this is great. Now Parts and Gifts, they puff up;
but for a man to do great things, and think himself nothing, this is great. Now Parts and Gifts, they puff up;
cc-acp p-acp dt n1 pc-acp vdi j n2, cc vvb px31 pix, d vbz j. av n2 cc n2, pns32 vvb a-acp;
(30) sermon (DIV1)
1281
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10690
but now, true saving Faith, there is life in it, and it wil not wear out.
but now, true Saving Faith, there is life in it, and it will not wear out.
cc-acp av, j j-vvg n1, pc-acp vbz n1 p-acp pn31, cc pn31 vmb xx vvi av.
(30) sermon (DIV1)
1284
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10666
but true saving Faith doth humble. Mark the opposition in Hab. 2.4. Behold, his Soul which is lifted up, towred up, saith the Hebrew, his Soul that is towred up, is not upright in him;
but true Saving Faith does humble. Mark the opposition in Hab. 2.4. Behold, his Soul which is lifted up, towered up, Says the Hebrew, his Soul that is towered up, is not upright in him;
cc-acp j vvg n1 vdz vvi. n1 dt n1 p-acp np1 crd. vvb, po31 n1 r-crq vbz vvn a-acp, j-vvn p-acp, vvz dt njp, po31 n1 cst vbz j-vvn p-acp, vbz xx av-j p-acp pno31;
(30) sermon (DIV1)
1281
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10667
but the just shall live by his Faith. but the just shall live by his Faith.
cc-acp dt j vmb vvi p-acp po31 n1.
(30) sermon (DIV1)
1281
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10668
True saving Faith hath a, yet not I: If you look into the new Testament, you shal find there is a three-fold, yet not I: one that relates to sin, in Rom. 7. I sin, yet not I:
True Saving Faith hath a, yet not I: If you look into the new Testament, you shall find there is a threefold, yet not I: one that relates to since, in Rom. 7. I sin, yet not I:
j vvg n1 vhz av, av xx pns11: cs pn22 vvb p-acp dt j n1, pn22 vmb vvi a-acp vbz dt j, av xx pns11: crd cst vvz p-acp n1, p-acp np1 crd pns11 vvb, av xx pns11:
(30) sermon (DIV1)
1282
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10669
one that relates to Spiritual Life, I live, yet not I:
one that relates to Spiritual Life, I live, yet not I:
crd cst vvz p-acp j n1, pns11 vvb, av xx pns11:
(30) sermon (DIV1)
1282
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10670
one that relates co Duties, I have labored more abundantly than they all, yet not I.
one that relates counterfeit Duties, I have laboured more abundantly than they all, yet not I.
crd cst vvz n1 n2, pns11 vhb vvn av-dc av-j cs pns32 d, av xx pns11.
(30) sermon (DIV1)
1282
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10671
True saving faith hath this, yet not I; Parts and Gifts know not this, yet not I.
True Saving faith hath this, yet not I; Parts and Gifts know not this, yet not I.
j vvg n1 vhz d, av xx pns11; n2 cc n2 vvb xx d, av xx pns11.
(30) sermon (DIV1)
1282
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10672
Though Parts and Gifts may be very useful unto the Body, yet they wil never make a perfect change in a man:
Though Parts and Gifts may be very useful unto the Body, yet they will never make a perfect change in a man:
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(30) sermon (DIV1)
1283
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10673
Suppose a man hath very good Parts and Gifts, and withal he be given to passion, ye shal observe, his Gospel Parts and Gifts, wil never take away his Passion,
Suppose a man hath very good Parts and Gifts, and withal he be given to passion, you shall observe, his Gospel Parts and Gifts, will never take away his Passion,
vvb dt n1 vhz av j n2 cc n2, cc av pns31 vbb vvn p-acp n1, pn22 vmb vvi, po31 n1 n2 cc n2, vmb av-x vvi av po31 n1,
(30) sermon (DIV1)
1283
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10674
but he is as pass•onate now, as ever he was:
but he is as pass•onate now, as ever he was:
cc-acp pns31 vbz a-acp j av, c-acp av pns31 vbds:
(30) sermon (DIV1)
1283
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10675
Gospel Parts and Gifts never make a through change in a man, Faith doth, and Faith makes such a change,
Gospel Parts and Gifts never make a through change in a man, Faith does, and Faith makes such a change,
n1 n2 cc n2 av-x vvb dt p-acp n1 p-acp dt n1, n1 vdz, cc n1 vvz d dt n1,
(30) sermon (DIV1)
1283
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10676
as a man is directly contrary unto what he was before.
as a man is directly contrary unto what he was before.
c-acp dt n1 vbz av-j j-jn p-acp r-crq pns31 vbds a-acp.
(30) sermon (DIV1)
1283
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10677
Zacheus, an Oppressor before, now saith he, Lord, behold, the half of my Goods I give to the poor; Zacchaeus, an Oppressor before, now Says he, Lord, behold, the half of my Goods I give to the poor;
np1, dt n1 a-acp, av vvz pns31, n1, vvb, dt n-jn pp-f po11 n2-j pns11 vvb p-acp dt j;
(30) sermon (DIV1)
1283
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10678
Why? Because he was a Son of Abraham, a Beleever: and so the Jaylor;
Why? Because he was a Son of Abraham, a Believer: and so the Jailor;
c-crq? p-acp pns31 vbds dt n1 pp-f np1, dt n1: cc av dt n1;
(30) sermon (DIV1)
1283
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10679
he whipt and scourged Paul, and Sylas; but when he came to beleeve, he takes them into his Hou•e, and set meat before them;
he whipped and scourged Paul, and Silas; but when he Come to believe, he Takes them into his Hou•e, and Set meat before them;
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(30) sermon (DIV1)
1283
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10680
why for he beleeved, and al his House. True saving Faith wil make a perfect change;
why for he believed, and all his House. True Saving Faith will make a perfect change;
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(30) sermon (DIV1)
1283
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10681
but Parts and Gifts wil never do it.
but Parts and Gifts will never do it.
cc-acp n2 cc n2 vmb av-x vdi pn31.
(30) sermon (DIV1)
1283
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10682
As for common Grace, Though a man may rise to a very great Profession thereby, he wil never hold it;
As for Common Grace, Though a man may rise to a very great Profession thereby, he will never hold it;
c-acp p-acp j n1, cs dt n1 vmb vvi p-acp dt j j n1 av, pns31 vmb av-x vvi pn31;
(30) sermon (DIV1)
1284
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10683
these Colors are not laid in Gospel Oyl, and it wil never hold, it is but a varnish, and it wil off.
these Colours Are not laid in Gospel Oil, and it will never hold, it is but a varnish, and it will off.
d n2 vbr xx vvn p-acp n1 n1, cc pn31 vmb av-x vvi, pn31 vbz p-acp dt n1, cc pn31 vmb a-acp.
(30) sermon (DIV1)
1284
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10684
But saith the Apostle, We are kept by the Power of God through Faith; Faith wil hold.
But Says the Apostle, We Are kept by the Power of God through Faith; Faith will hold.
p-acp vvz dt n1, pns12 vbr vvn p-acp dt n1 pp-f np1 p-acp n1; n1 vmb vvi.
(30) sermon (DIV1)
1284
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10685
You see how it is with the Leather that a man wears on his Shoo, it wil wear out;
You see how it is with the Leather that a man wears on his Shoo, it will wear out;
pn22 vvb c-crq pn31 vbz p-acp dt n1 cst dt n1 vvz p-acp po31 n1, pn31 vmb vvi av;
(30) sermon (DIV1)
1284
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10686
there are some poor people that go without Shoos, and their Skin is thin, not so thick as the Leather,
there Are Some poor people that go without Shoes, and their Skin is thin, not so thick as the Leather,
pc-acp vbr d j n1 cst vvb p-acp n2, cc po32 n1 vbz j, xx av j c-acp dt n1,
(30) sermon (DIV1)
1284
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10687
and yet it wears not off, Why? Because there is a Life in it; the one grows thicker, and thicker; the other thinner, and thinner;
and yet it wears not off, Why? Because there is a Life in it; the one grows thicker, and thicker; the other thinner, and thinner;
cc av pn31 vvz xx a-acp, q-crq? p-acp pc-acp vbz dt n1 p-acp pn31; dt pi vvz jc, cc jc; dt n-jn jc, cc jc;
(30) sermon (DIV1)
1284
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10688
Why? Bec•use there is no Life in it.
Why? Bec•use there is no Life in it.
q-crq? n1 a-acp vbz dx n1 p-acp pn31.
(30) sermon (DIV1)
1284
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10692
it wil resist great Temptations, it wil perform great Performances, it wil mortifie al your fears, it wil subdue al your Cares, it wil asswage al your Griefs, it wil make you a stranger in this World, it wil keep your hearts steady,
it will resist great Temptations, it will perform great Performances, it will mortify all your fears, it will subdue all your Cares, it will assuage all your Griefs, it will make you a stranger in this World, it will keep your hearts steady,
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(30) sermon (DIV1)
1284
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10693
and even, and upright in al al the turns and Changes of your Life, it wil make you faithful under al your betrustmen••, it wil reallize Eternity to you, it wil make those things visible to you, that are in themselves invisible, it wil make you to live in continual dependance on Christ,
and even, and upright in all all the turns and Changes of your Life, it will make you faithful under all your betrustmen••, it will realize Eternity to you, it will make those things visible to you, that Are in themselves invisible, it will make you to live in continual dependence on christ,
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(30) sermon (DIV1)
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and fetch al from him, it wil do greater things than Policy joyned with Power, it wil do greater things than Morality,
and fetch all from him, it will do greater things than Policy joined with Power, it will do greater things than Morality,
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(30) sermon (DIV1)
1284
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10695
and Civility, it wil out-shoot that in its own Bow, and it wil do greater things than Gospel Gifts, and Parts, and common Grace:
and Civility, it will outshoot that in its own Bow, and it will do greater things than Gospel Gifts, and Parts, and Common Grace:
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(30) sermon (DIV1)
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10696
Surely then, true saving Faith, wil do great things. But then Thirdly:
Surely then, true Saving Faith, will do great things. But then Thirdly:
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(30) sermon (DIV1)
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10697
You wil ask me, How comes it to pass, that true saving Faith can do such great things?
You will ask me, How comes it to pass, that true Saving Faith can do such great things?
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(30) sermon (DIV1)
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10698
Faith goes forth in the might of Gods Power, the Almighty power of God, and therefore saith our Savior, If thou canst beleeve, al things are possible.
Faith Goes forth in the might of God's Power, the Almighty power of God, and Therefore Says our Saviour, If thou Canst believe, all things Are possible.
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(30) sermon (DIV1)
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And if you look into the Scripture, you shal find that the great Works of God, of his Almighty Power, are ascribed to Faith, both in the old Testament, a•d in the new.
And if you look into the Scripture, you shall find that the great Works of God, of his Almighty Power, Are ascribed to Faith, both in the old Testament, a•d in the new.
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(30) sermon (DIV1)
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10700
In the old Testament, the great Works of God were much exprest in Victories over Enemies;
In the old Testament, the great Works of God were much expressed in Victories over Enemies;
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(30) sermon (DIV1)
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10701
and in the new Testament, the great Works of God much in Cures of Diseases; and both these are given to Faith:
and in the new Testament, the great Works of God much in Cures of Diseases; and both these Are given to Faith:
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(30) sermon (DIV1)
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10702
the great Victories of the old Testament given to Faith; and the great miraculous Cures of the New Testament given to Faith;
the great Victories of the old Testament given to Faith; and the great miraculous Cures of the New Testament given to Faith;
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(30) sermon (DIV1)
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10703
and wil you know the reason? God wil ascribe much to that Grace, that ascribes much to him;
and will you know the reason? God will ascribe much to that Grace, that ascribes much to him;
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(30) sermon (DIV1)
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10704
and set the Crown upon the Head of that Grace, that sets the Crown upon the Head of his Son. Now the more that any man can wait upon God in the use of low,
and Set the Crown upon the Head of that Grace, that sets the Crown upon the Head of his Son. Now the more that any man can wait upon God in the use of low,
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(30) sermon (DIV1)
1286
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10705
and mean, and poor, and no means, the more he doth ascribe unto God, and to his Power.
and mean, and poor, and no means, the more he does ascribe unto God, and to his Power.
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(30) sermon (DIV1)
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10706
It is said, By Faith the Walls of Jericho fel down;
It is said, By Faith the Walls of Jericho fell down;
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(30) sermon (DIV1)
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Did Faith pul down the wals of Jericho? No, but it was the Almighty power of God that pull'd down the wals of Jericho; but this is said to be done by Faith,
Did Faith pull down the walls of Jericho? No, but it was the Almighty power of God that pulled down the walls of Jericho; but this is said to be done by Faith,
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(30) sermon (DIV1)
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why? Because they did wait upon God in the use of Rams Horns;
why? Because they did wait upon God in the use of Rams Horns;
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(30) sermon (DIV1)
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and when a man can wait upon God in nhe use of Rams Horns, then a man is said to live by Faith.
and when a man can wait upon God in nhe use of Rams Horns, then a man is said to live by Faith.
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(30) sermon (DIV1)
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10710
As Faith goes forth in the might of Gods Power, so in the might of Gods Promise;
As Faith Goes forth in the might of God's Power, so in the might of God's Promise;
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(30) sermon (DIV1)
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10711
the Promise is made to Faith, the Promise of doing great things is made to Faith. In John, 14.12.
the Promise is made to Faith, the Promise of doing great things is made to Faith. In John, 14.12.
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(30) sermon (DIV1)
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10712
Verily, verily, I say unto you, he that beleeveth on me, the works that I do, shal he do also, Verily, verily, I say unto you, he that Believeth on me, the works that I do, shall he do also,
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(30) sermon (DIV1)
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10713
and greater wo•ks than these, shal he do, because I go unto my Father: and greater wo•ks than these, shall he do, Because I go unto my Father:
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(30) sermon (DIV1)
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10714
So •ha• not only the Promise is made to Faith, but the Promise of doing great things, is made to Faith.
So •ha• not only the Promise is made to Faith, but the Promise of doing great things, is made to Faith.
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(30) sermon (DIV1)
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10715
As Faith doth go forth in the strength or the Promise, so Faith doth go forth in the strength of Gods Cal:
As Faith does go forth in the strength or the Promise, so Faith does go forth in the strength of God's Call:
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(30) sermon (DIV1)
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10716
there is much might in Gods Cal, Faith goes forth in the strength, and might of Gods Call.
there is much might in God's Call, Faith Goes forth in the strength, and might of God's Call.
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(30) sermon (DIV1)
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10717
Read what the Lord said to Gideon, in Judges, 6.14. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites:
Read what the Lord said to gideon, in Judges, 6.14. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the midianites:
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(30) sermon (DIV1)
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10718
what might was this? Go in this thy Might, have not I sent thee? here is the Might; Go in this thy Might:
what might was this? Go in this thy Might, have not I sent thee? Here is the Might; Go in this thy Might:
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(30) sermon (DIV1)
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10719
what Might? the Might of my Call.
what Might? the Might of my Call.
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(30) sermon (DIV1)
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10720
Gods Cal is a Might, and when a Man doth go forth in the Might of Gods Call, he goes forth in a mighty strength;
God's Call is a Might, and when a Man does go forth in the Might of God's Call, he Goes forth in a mighty strength;
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(30) sermon (DIV1)
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10721
Faith goes forth in the Might of Gods Call.
Faith Goes forth in the Might of God's Call.
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(30) sermon (DIV1)
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10722
As Faith goes forth in the Might of Gods Cal, so it doth go forth in the Sence of what God and Christ hath done for the Soul;
As Faith Goes forth in the Might of God's Call, so it does go forth in the Sense of what God and christ hath done for the Soul;
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(30) sermon (DIV1)
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10723
I know Faith, and Sence, and Feeling differ;
I know Faith, and Sense, and Feeling differ;
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(30) sermon (DIV1)
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but I say, Faith is very sensible of what the Father hath done, and what Christ hath done for poor sinners;
but I say, Faith is very sensible of what the Father hath done, and what christ hath done for poor Sinners;
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(30) sermon (DIV1)
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and when a man is very sensible of what great things God hath done, and Christ hath done,
and when a man is very sensible of what great things God hath done, and christ hath done,
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(30) sermon (DIV1)
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10726
then saith a man, Shal God do such great things for me? and shal Christ do such great things for me? and shal not I do great things again for God and Christ? Faith is very sensible of what God and Christ hath done for sinners.
then Says a man, Shall God do such great things for me? and shall christ do such great things for me? and shall not I do great things again for God and christ? Faith is very sensible of what God and christ hath done for Sinners.
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(30) sermon (DIV1)
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And thus Faith makes a man do great things for God, Faith goes forth in the Might of Gods Power, Faith goes forth in the Might of Gods Promise, Faith goes forth in the Might of Gods Cal,
And thus Faith makes a man do great things for God, Faith Goes forth in the Might of God's Power, Faith Goes forth in the Might of God's Promise, Faith Goes forth in the Might of God's Call,
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(30) sermon (DIV1)
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10728
and Faith goes forth in the Sence of what God and Christ hath done for the Soul. And thus it comes to pass that Faith wil do very great things.
and Faith Goes forth in the Sense of what God and christ hath done for the Soul. And thus it comes to pass that Faith will do very great things.
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(30) sermon (DIV1)
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10729
And thus now I have done with the Doctrinal Part; I come to the Application.
And thus now I have done with the Doctrinal Part; I come to the Application.
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(30) sermon (DIV1)
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10730
If this Doctrine be true, True saving Faith wil do great things, and very great things;
If this Doctrine be true, True Saving Faith will do great things, and very great things;
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(30) sermon (DIV1)
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10731
then we may here see the reason why men do no great things for God,
then we may Here see the reason why men do not great things for God,
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(30) sermon (DIV1)
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10732
why men do no great things in their Generation, and why there are no great things in their Generation,
why men do not great things in their Generation, and why there Are no great things in their Generation,
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(30) sermon (DIV1)
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10733
and why there are no great things found in mens Conversation, no great things for the most part;
and why there Are no great things found in men's Conversation, no great things for the most part;
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(30) sermon (DIV1)
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10734
It is because men do want this true saving Faith, it is a working Grace, an active Grace;
It is Because men do want this true Saving Faith, it is a working Grace, an active Grace;
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(30) sermon (DIV1)
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10735
and therefore if I be not a worker for God, it argues I have none of this Faith:
and Therefore if I be not a worker for God, it argues I have none of this Faith:
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(30) sermon (DIV1)
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10736
True saving Faith, it wil do great things for God;
True Saving Faith, it will do great things for God;
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(30) sermon (DIV1)
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10737
what shal we say to those that cannot do smal things? It's a smal thing to leave drunken Company, a smal thing to leave a foolish Fashion, a smal thing to leave an idle word, Faith, or Troth; men cannot do smal things;
what shall we say to those that cannot do small things? It's a small thing to leave drunken Company, a small thing to leave a foolish Fashion, a small thing to leave an idle word, Faith, or Troth; men cannot do small things;
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(30) sermon (DIV1)
1290
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10738
true saving Faith wil do great things, and very great things.
true Saving Faith will do great things, and very great things.
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(30) sermon (DIV1)
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10739
O! What shal we say of those that are so far from doing gre•t things, that they cannot do smal things? have they Faith? Let not men be deceived:
OH! What shall we say of those that Are so Far from doing gre•t things, that they cannot do small things? have they Faith? Let not men be deceived:
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(30) sermon (DIV1)
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10740
I say agiin, true saving Faith wil do very great things.
I say agiin, true Saving Faith will do very great things.
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(30) sermon (DIV1)
1290
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10741
Was it not a very great matter for a yong man brought up in the Court, to leave al the Court Preferment,
Was it not a very great matter for a young man brought up in the Court, to leave all the Court Preferment,
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(30) sermon (DIV1)
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10742
and to chuse Affliction wi•h the People of God, rather than the Preferments of the Court? this Moses did by Faith.
and to choose Affliction wi•h the People of God, rather than the Preferments of the Court? this Moses did by Faith.
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(30) sermon (DIV1)
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10743
Was it not a great matter for a People to venture into the Sea, meerly upon a Command? thi• Faith made the People do.
Was it not a great matter for a People to venture into the Sea, merely upon a Command? thi• Faith made the People do.
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(30) sermon (DIV1)
1290
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10744
By Faith Peter ventured on the waters of the Sea; by Faith Israel entred into the Sea:
By Faith Peter ventured on the waters of the Sea; by Faith Israel entered into the Sea:
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(30) sermon (DIV1)
1290
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10745
true saving Faith is a venturing Grace, it wil venture far for God, and far after God.
true Saving Faith is a venturing Grace, it will venture Far for God, and Far After God.
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(30) sermon (DIV1)
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10746
Was it not a great matter for Rahab the Harlot;
Was it not a great matter for Rahab the Harlot;
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(30) sermon (DIV1)
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10747
an Inn-keeper, a Whore to become a Saint, a Beleever? for a Drunkard, and for an Adulterer, to become a Beleever? is it not a great matter? By Faith, Rahab the Harlot beleeved.
an Innkeeper, a Whore to become a Saint, a Believer? for a Drunkard, and for an Adulterer, to become a Believer? is it not a great matter? By Faith, Rahab the Harlot believed.
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(30) sermon (DIV1)
1290
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10748
Certainly, where there is Faith in truth, it wil make a man do great things, there wil be somthing that is great, found in his Life and Conversation:
Certainly, where there is Faith in truth, it will make a man do great things, there will be something that is great, found in his Life and Conversation:
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(30) sermon (DIV1)
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10749
Thus it was with these men, Gideon and Barak. It wil be said that their Faith was a Faith of Miracles,
Thus it was with these men, gideon and Barak. It will be said that their Faith was a Faith of Miracles,
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(30) sermon (DIV1)
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10750
and they wrought Miracles by it; Indeed some did, al did not; for by Faith they wrought Righteousness, the Text saith, and that is not a Miracle:
and they wrought Miracles by it; Indeed Some did, all did not; for by Faith they wrought Righteousness, the Text Says, and that is not a Miracle:
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(30) sermon (DIV1)
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this is one of the great things. O! but their Faith was strong, and ours weak.
this is one of the great things. OH! but their Faith was strong, and ours weak.
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(30) sermon (DIV1)
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10752
But Gideons Faith was weak, he was fain to have two or three signs to underprop his Faith:
But Gideons Faith was weak, he was fain to have two or three Signs to underprop his Faith:
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(30) sermon (DIV1)
1290
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and Baraks Faith was weak, he would not go forth against the Enemy without the Woman Deborah. O! but these men were busied about great Works, and great Imployment.
and Baracks Faith was weak, he would not go forth against the Enemy without the Woman Deborah. OH! but these men were busied about great Works, and great Employment.
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(30) sermon (DIV1)
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Mistake not, you may do great things by Faith, in smal Imployment:
Mistake not, you may do great things by Faith, in small Employment:
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(30) sermon (DIV1)
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10755
It was no great matter of imployment for the poor Woman to give two Mites, it was a great matter she did,
It was no great matter of employment for the poor Woman to give two Mites, it was a great matter she did,
pn31 vbds dx j n1 pp-f n1 p-acp dt j n1 pc-acp vvi crd n2, pn31 vbds dt j n1 pns31 vdd,
(30) sermon (DIV1)
1290
Image 257
10756
Why? Because she did it by Faith. And so the Woman of Sarepta, when the Prophet said, give me a Cake first;
Why? Because she did it by Faith. And so the Woman of Sarepta, when the Prophet said, give me a Cake First;
q-crq? p-acp pns31 vdd pn31 p-acp n1. cc av dt n1 pp-f np1, c-crq dt n1 vvd, vvb pno11 dt n1 ord;
(30) sermon (DIV1)
1290
Image 257
10757
it was no great matter that her Faith was imployed about, a Cake, and a little that she did;
it was no great matter that her Faith was employed about, a Cake, and a little that she did;
pn31 vbds dx j n1 cst po31 n1 vbds vvn a-acp, dt n1, cc dt j cst pns31 vdd;
(30) sermon (DIV1)
1290
Image 257
10758
but a great matter in giving him first:
but a great matter in giving him First:
cc-acp dt j n1 p-acp vvg pno31 ord:
(30) sermon (DIV1)
1290
Image 257
10759
So that I say, Faith may do great things, although it be not imployed about great matters.
So that I say, Faith may do great things, although it be not employed about great matters.
av cst pns11 vvb, n1 vmb vdi j n2, cs pn31 vbb xx vvn p-acp j n2.
(30) sermon (DIV1)
1290
Image 257
10760
O! but I do great things, and therefore I hope I have this true saving Faith; I do great things: that is wel.
OH! but I do great things, and Therefore I hope I have this true Saving Faith; I do great things: that is well.
uh cc-acp pns11 vdb j n2, cc av pns11 vvb pns11 vhb d j j-vvg n1; pns11 vdb j n2: d vbz av.
(30) sermon (DIV1)
1290
Image 257
10761
But I pray, only consider this, Those things are great, which are great in their own present Generation;
But I pray, only Consider this, Those things Are great, which Are great in their own present Generation;
p-acp pns11 vvb, av-j vvb d, d n2 vbr j, r-crq vbr j p-acp po32 d j n1;
(30) sermon (DIV1)
1290
Image 257
10762
that which was a great matter heretofore, may be a smal matter now; and that which was a smal matter heretofore, may be a great matter now.
that which was a great matter heretofore, may be a small matter now; and that which was a small matter heretofore, may be a great matter now.
cst r-crq vbds dt j n1 av, vmb vbi dt j n1 av; cc cst r-crq vbds dt j n1 av, vmb vbi dt j n1 av.
(30) sermon (DIV1)
1290
Image 257
10763
In the times of the Bishops, it was a smal matter then to keep the Doctrine of Religion,
In the times of the Bishops, it was a small matter then to keep the Doctrine of Religion,
p-acp dt n2 pp-f dt n2, pn31 vbds dt j n1 av pc-acp vvi dt n1 pp-f n1,
(30) sermon (DIV1)
1290
Image 257
10764
and a great matter to oppose the Ceremonies:
and a great matter to oppose the Ceremonies:
cc dt j n1 pc-acp vvi dt n2:
(30) sermon (DIV1)
1290
Image 257
10765
Now it is a smal matter to oppose the Ceremonies, and a great matter, to keep the Truth, and the Doctrine of Religion.
Now it is a small matter to oppose the Ceremonies, and a great matter, to keep the Truth, and the Doctrine of Religion.
av pn31 vbz dt j n1 pc-acp vvi dt n2, cc dt j n1, pc-acp vvi dt n1, cc dt n1 pp-f n1.
(30) sermon (DIV1)
1290
Image 257
10766
I say, that which was a great matter before, may be a smal matter now; and that which was but a smal matter heretofore, may be a great matter now.
I say, that which was a great matter before, may be a small matter now; and that which was but a small matter heretofore, may be a great matter now.
pns11 vvb, cst r-crq vbds dt j n1 a-acp, vmb vbi dt j n1 av; cc cst r-crq vbds p-acp dt j n1 av, vmb vbi dt j n1 av.
(30) sermon (DIV1)
1290
Image 257
10767
But if your Faith be true, you wil do great things, there wil be some great thing or other found in your Life,
But if your Faith be true, you will do great things, there will be Some great thing or other found in your Life,
p-acp cs po22 n1 vbb j, pn22 vmb vdi j n2, pc-acp vmb vbi d j n1 cc n-jn vvn p-acp po22 n1,
(30) sermon (DIV1)
1290
Image 257
10768
and such as are great indeed.
and such as Are great indeed.
cc d c-acp vbr j av.
(30) sermon (DIV1)
1290
Image 257
10769
If this Doctrine be true, In case Christians, that you have any great work to do, cal in for Faith, cal in for Faith.
If this Doctrine be true, In case Christians, that you have any great work to do, call in for Faith, call in for Faith.
cs d n1 vbi j, p-acp n1 np1, cst pn22 vhb d j n1 pc-acp vdi, vvb p-acp p-acp n1, vvb p-acp p-acp n1.
(30) sermon (DIV1)
1291
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10770
In case ye have a great outward imployment, you wil send to the most skilful man in that Faculty:
In case you have a great outward employment, you will send to the most skilful man in that Faculty:
p-acp n1 pn22 vhb dt j j n1, pn22 vmb vvi p-acp dt av-ds j n1 p-acp d n1:
(30) sermon (DIV1)
1291
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10771
If it be to build a House, or go to Law, you wil cal in for the most skilful Agent.
If it be to built a House, or go to Law, you will call in for the most skilful Agent.
cs pn31 vbb pc-acp vvi dt n1, cc vvi p-acp n1, pn22 vmb vvi p-acp p-acp dt av-ds j n1.
(30) sermon (DIV1)
1291
Image 257
10772
True saving Faith is a great Agent, a great Worker;
True Saving Faith is a great Agent, a great Worker;
j vvg n1 vbz dt j n1, dt j n1;
(30) sermon (DIV1)
1291
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10773
and therefore if you have any great work to do, cal in Faith, look to your Faith.
and Therefore if you have any great work to do, call in Faith, look to your Faith.
cc av cs pn22 vhb d j n1 pc-acp vdi, vvb p-acp n1, vvb p-acp po22 n1.
(30) sermon (DIV1)
1291
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10774
It is said of Mr. Tyndal in the Story of his Life, there being a Conjurer in the Low Countries, where he lived, that would undertake to fetch a Dish of Meat off any Princes Table,
It is said of Mr. Tyndale in the Story of his Life, there being a Conjurer in the Low Countries, where he lived, that would undertake to fetch a Dish of Meat off any Princes Table,
pn31 vbz vvn pp-f n1 np1 p-acp dt n1 pp-f po31 n1, a-acp vbg dt n1 p-acp dt j n2, c-crq pns31 vvd, cst vmd vvi pc-acp vvi dt n1 pp-f n1 p-acp d ng1 n1,
(30) sermon (DIV1)
1291
Image 257
10775
and make a great Dinner for his Friends;
and make a great Dinner for his Friends;
cc vvi dt j n1 p-acp po31 n2;
(30) sermon (DIV1)
1291
Image 257
10776
and it being reported he had often done it, they being met together to behold this Skil, Mr. Tyndal would go in among them,
and it being reported he had often done it, they being met together to behold this Skill, Mr. Tyndale would go in among them,
cc pn31 vbg vvn pns31 vhd av vdi pn31, pns32 vbg vvn av pc-acp vvi d n1, n1 np1 vmd vvi p-acp p-acp pno32,
(30) sermon (DIV1)
1291
Image 257
10777
and he sets himself to beleeve that this Fellow should not be able to do it;
and he sets himself to believe that this Fellow should not be able to do it;
cc pns31 vvz px31 pc-acp vvi cst d n1 vmd xx vbi j pc-acp vdi pn31;
(30) sermon (DIV1)
1291
Image 257
10778
and when al his Company was met together, he could not do it; saith he, There sits the man that hinders me.
and when all his Company was met together, he could not do it; Says he, There sits the man that hinders me.
cc c-crq d po31 n1 vbds vvn av, pns31 vmd xx vdi pn31; vvz pns31, pc-acp vvz dt n1 cst vvz pno11.
(30) sermon (DIV1)
1291
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10779
O! Faith can do more than al the Conjurers in the World. Have you any great matter to do, Christians? Cal in for Faith:
OH! Faith can do more than all the Conjurers in the World. Have you any great matter to do, Christians? Cal in for Faith:
uh n1 vmb vdi av-dc cs d dt n2 p-acp dt n1. vhb pn22 d j n1 pc-acp vdi, np1? np1 p-acp p-acp n1:
(30) sermon (DIV1)
1291
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10780
And certainly, there are yet great things to do;
And Certainly, there Are yet great things to do;
cc av-j, pc-acp vbr av j n2 pc-acp vdi;
(30) sermon (DIV1)
1291
Image 257
10781
Antichrist to fal, the Jews to be called, great things to be done for this Land;
Antichrist to fall, the jews to be called, great things to be done for this Land;
np1 pc-acp vvi, dt np2 pc-acp vbi vvn, j n2 pc-acp vbi vdn p-acp d n1;
(30) sermon (DIV1)
1291
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10782
God hath done great things, yet greater things are to be done;
God hath done great things, yet greater things Are to be done;
np1 vhz vdn j n2, av jc n2 vbr pc-acp vbi vdn;
(30) sermon (DIV1)
1291
Image 257
10783
God hath done great things for your, and my Family, there are yet greater things to be done;
God hath done great things for your, and my Family, there Are yet greater things to be done;
np1 vhz vdn j n2 p-acp po22, cc po11 n1, pc-acp vbr av jc n2 pc-acp vbi vdn;
(30) sermon (DIV1)
1291
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10784
God hath done great things for your Soul, there are yet greater things to be done.
God hath done great things for your Soul, there Are yet greater things to be done.
np1 vhz vdn j n2 p-acp po22 n1, pc-acp vbr av jc n2 pc-acp vbi vdn.
(30) sermon (DIV1)
1291
Image 257
10785
When any great thing is to be done, Christians, Christians, Cal in for Faith, set Faith a work now.
When any great thing is to be done, Christians, Christians, Call in for Faith, Set Faith a work now.
c-crq d j n1 vbz pc-acp vbi vdn, np1, np1, vvb p-acp p-acp n1, vvb n1 dt n1 av.
(30) sermon (DIV1)
1291
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10786
You wil say, What shall we do, and bow shall we so improve our Faith, as we may do great things thereby? First of al:
You will say, What shall we do, and bow shall we so improve our Faith, as we may do great things thereby? First of all:
pn22 vmb vvi, q-crq vmb pns12 vdi, cc n1 vmb pns12 av vvb po12 n1, c-acp pns12 vmb vdi j n2 av? ord pp-f d:
(30) sermon (DIV1)
1292
Image 257
10787
Study much the greatness of God;
Study much the greatness of God;
vvb d dt n1 pp-f np1;
(30) sermon (DIV1)
1293
Image 257
10788
for the more you study the greatness of God, the more wil your mind be grandeur'd, greatened, and your Faith strengthened.
for the more you study the greatness of God, the more will your mind be grandeured, greatened, and your Faith strengthened.
p-acp dt av-dc pn22 vvb dt n1 pp-f np1, dt av-dc vmb po22 n1 vbi vvn, j-vvn, cc po22 n1 vvn.
(30) sermon (DIV1)
1293
Image 257
10789
Children do little things, because their minds are not upon great things:
Children do little things, Because their minds Are not upon great things:
np1 vdb j n2, c-acp po32 n2 vbr xx p-acp j n2:
(30) sermon (DIV1)
1293
Image 257
10790
Kings and Princes are the great men of the Earth, they do great things, for their minds are great;
Kings and Princes Are the great men of the Earth, they do great things, for their minds Are great;
n2 cc n2 vbr dt j n2 pp-f dt n1, pns32 vdb j n2, p-acp po32 n2 vbr j;
(30) sermon (DIV1)
1293
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10791
they have great minds, Why? Because their minds are exercised about great things.
they have great minds, Why? Because their minds Are exercised about great things.
pns32 vhb j n2, q-crq? p-acp po32 n2 vbr vvn p-acp j n2.
(30) sermon (DIV1)
1293
Image 257
10792
Saith Solomon, I wil build a House, a great House, Why? For it is to the great God.
Says Solomon, I will built a House, a great House, Why? For it is to the great God.
vvz np1, pns11 vmb vvi dt n1, dt j n1, q-crq? p-acp pn31 vbz p-acp dt j np1.
(30) sermon (DIV1)
1293
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10793
Would you do great things? study much the Greatness of God. Thus wil your mind be great, and your Faith strengthened to do great things. Secondly:
Would you do great things? study much the Greatness of God. Thus will your mind be great, and your Faith strengthened to do great things. Secondly:
vmd pn22 vdi j n2? vvb d dt n1 pp-f np1. av vmb po22 n1 vbb j, cc po22 n1 vvn pc-acp vdi j n2. ord:
(30) sermon (DIV1)
1293
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10794
If you would to improve your Faith, as you may do great things thereby, keep close to the Ordinances of God:
If you would to improve your Faith, as you may do great things thereby, keep close to the Ordinances of God:
cs pn22 vmd pc-acp vvi po22 n1, c-acp pn22 vmb vdi j n2 av, vvb av-j p-acp dt n2 pp-f np1:
(30) sermon (DIV1)
1294
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10795
Faith lives upon God in the Ordinances. Those that cast off the Ordinances, do not live by Faith;
Faith lives upon God in the Ordinances. Those that cast off the Ordinances, do not live by Faith;
n1 vvz p-acp np1 p-acp dt n2. d cst vvd a-acp dt n2, vdb xx vvi p-acp n1;
(30) sermon (DIV1)
1294
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10796
What then? By Experiences, by Revelations, Impressions, and Visions, I had almost said by Fancies, they do not live by Faith;
What then? By Experiences, by Revelations, Impressions, and Visions, I had almost said by Fancies, they do not live by Faith;
q-crq av? p-acp n2, p-acp n2, n2, cc n2, pns11 vhd av vvn p-acp n2, pns32 vdb xx vvi p-acp n1;
(30) sermon (DIV1)
1294
Image 257
10797
Faith lives upon God in the use of Ordinances, and it gathers strength thereby.
Faith lives upon God in the use of Ordinances, and it gathers strength thereby.
n1 vvz p-acp np1 p-acp dt n1 pp-f n2, cc pn31 vvz n1 av.
(30) sermon (DIV1)
1294
Image 257
10798
Look I pray again, into 2 Chron. 13. and you shal see how Abijah 's Faith was raised;
Look I pray again, into 2 Chronicles 13. and you shall see how Abijah is Faith was raised;
n1 pns11 vvb av, p-acp crd np1 crd cc pn22 vmb vvi c-crq np1 vbz n1 vbds vvn;
(30) sermon (DIV1)
1294
Image 257
10985
would these Soldiers say, surely the General doth not prize us, he doth not honor us,
would these Soldiers say, surely the General does not prize us, he does not honour us,
vmd d n2 vvb, av-j dt n1 vdz xx vvi pno12, pns31 vdz xx vvi pno12,
(31) sermon (DIV1)
1312
Image 269
10799
by Faith he overcame Jeroboam, and slew five hundred thousand of them together: but I pray how did he strengthen his Faith? Mark the words;
by Faith he overcame Jeroboam, and slew five hundred thousand of them together: but I pray how did he strengthen his Faith? Mark the words;
p-acp n1 pns31 vvd np1, cc vvd crd crd crd pp-f pno32 av: cc-acp pns11 vvb q-crq vdd pns31 vvi po31 n1? n1 dt n2;
(30) sermon (DIV1)
1294
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10800
And Jeroboam came out against him, and Abijah stood upon a Mountain, and said, Hear ye me Jeroboam, and all Israel, verse 4. Ought ye not to know, that the Lord God of Israel, gave the Kingdom of Israel to David for ever? And verse 9. Have ye not cast out the Priests of the Lord, the Sons of Aaron, and the Levites, and have made you Priests after the manner of the Nations of other Lands? So that whosoever cometh to consecrate himself with a yong Bullock, And Jeroboam Come out against him, and Abijah stood upon a Mountain, and said, Hear you me Jeroboam, and all Israel, verse 4. Ought you not to know, that the Lord God of Israel, gave the Kingdom of Israel to David for ever? And verse 9. Have you not cast out the Priests of the Lord, the Sons of Aaron, and the Levites, and have made you Priests After the manner of the nations of other Lands? So that whosoever comes to consecrate himself with a young Bullock,
cc np1 vvd av p-acp pno31, cc np1 vvd p-acp dt n1, cc vvd, vvb pn22 pno11 np1, cc d np1, n1 crd vmd pn22 xx pc-acp vvi, cst dt n1 np1 pp-f np1, vvd dt n1 pp-f np1 p-acp np1 p-acp av? cc n1 crd vhb pn22 xx vvi av dt n2 pp-f dt n1, dt n2 pp-f np1, cc dt np2, cc vhb vvn pn22 n2 p-acp dt n1 pp-f dt n2 pp-f j-jn n2? av d r-crq vvz pc-acp vvi px31 p-acp dt j n1,
(30) sermon (DIV1)
1294
Image 257
10801
and seven Rams, the same may be a Priest of them that are no Gods. But as for us (see how he strengthens his Faith) the Lord is our God,
and seven Rams, the same may be a Priest of them that Are no God's But as for us (see how he strengthens his Faith) the Lord is our God,
cc crd n2, dt d vmb vbi dt n1 pp-f pno32 cst vbr dx n2 cc-acp c-acp p-acp pno12 (vvb q-crq pns31 vvz po31 n1) dt n1 vbz po12 n1,
(30) sermon (DIV1)
1294
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10802
and we have not forsaken him;
and we have not forsaken him;
cc pns12 vhb xx vvn pno31;
(30) sermon (DIV1)
1294
Image 257
10803
and the Priests which Minister unto the Lord, are the Sons of Aaron, and the Levites wait upon their business,
and the Priests which Minister unto the Lord, Are the Sons of Aaron, and the Levites wait upon their business,
cc dt n2 r-crq vvb p-acp dt n1, vbr dt n2 pp-f np1, cc dt np2 vvb p-acp po32 n1,
(30) sermon (DIV1)
1294
Image 257
10804
and they burn unto the Lord, every morning, and every evening, burnt Sacrifices, and sweet Incense;
and they burn unto the Lord, every morning, and every evening, burned Sacrifices, and sweet Incense;
cc pns32 vvb p-acp dt n1, d n1, cc d n1, vvd n2, cc j n1;
(30) sermon (DIV1)
1294
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10805
the Shew-bread also set in order upon the pure Table, and the Candlestick of God, with the Lamps thereof, to burn every evening:
the Shewbread also Set in order upon the pure Table, and the Candlestick of God, with the Lamps thereof, to burn every evening:
dt n1 av vvn p-acp n1 p-acp dt j n1, cc dt n1 pp-f np1, p-acp dt n2 av, pc-acp vvi d n1:
(30) sermon (DIV1)
1294
Image 257
10806
for we keep the Charge of the Lord our God;
for we keep the Charge of the Lord our God;
c-acp pns12 vvb dt n1 pp-f dt n1 po12 n1;
(30) sermon (DIV1)
1294
Image 257
10807
but ye have forsaken him, and behold, God himself is with us for our Captain, &c. He argues God had not forsaken him,but you have forsaken him, and behold, God himself is with us for our Captain, etc. He argues God had not forsaken him,
cc-acp pn22 vhb vvn pno31, cc vvi, np1 px31 vbz p-acp pno12 p-acp po12 n1, av pns31 vvz np1 vhd xx vvn pno31,
(30) sermon (DIV1)
1294
Image 257
10808
because they had not forsaken the Ordinances.
Because they had not forsaken the Ordinances.
c-acp pns32 vhd xx vvn dt n2.
(30) sermon (DIV1)
1294
Image 257
10809
Would you therefore, so improve your Faith, as you may do great things thereby? keep close to Ordinances. Thirdly:
Would you Therefore, so improve your Faith, as you may do great things thereby? keep close to Ordinances. Thirdly:
vmd pn22 av, av vvb po22 n1, c-acp pn22 vmb vdi j n2 av? vvb av-j p-acp n2. ord:
(30) sermon (DIV1)
1294
Image 257
10810
If you would so improve your Faith, as you may do great things thereby, do not check your Faith, do not rate off your heart from beleeving, do not chide off your heart from beleeving, let your heart beleeve to the utmost.
If you would so improve your Faith, as you may do great things thereby, do not check your Faith, do not rate off your heart from believing, do not chide off your heart from believing, let your heart believe to the utmost.
cs pn22 vmd av vvi po22 n1, c-acp pn22 vmb vdi j n2 av, vdb xx vvi po22 n1, vdb xx vvi a-acp po22 n1 p-acp vvg, vdb xx vvi a-acp po22 n1 p-acp vvg, vvb po22 n1 vvi p-acp dt j.
(30) sermon (DIV1)
1295
Image 257
10811
Our Lord and Savior Christ, hath given us a very good encouragement in this respect;
Our Lord and Saviour christ, hath given us a very good encouragement in this respect;
po12 n1 cc n1 np1, vhz vvn pno12 dt j j n1 p-acp d n1;
(30) sermon (DIV1)
1295
Image 257
10812
for (saith he) I say unto you, Whatsoever things ye desire when ye pray, beleeve that ye shall receive them, and ye shall have them:
for (Says he) I say unto you, Whatsoever things you desire when you pray, believe that you shall receive them, and you shall have them:
c-acp (vvz pns31) pns11 vvb p-acp pn22, r-crq n2 pn22 vvb c-crq pn22 vvb, vvb cst pn22 vmb vvi pno32, cc pn22 vmb vhi pno32:
(30) sermon (DIV1)
1295
Image 257
10813
Do but beleeve it, saith our Savior Christ.
Do but believe it, Says our Saviour christ.
vdb p-acp vvi pn31, vvz po12 n1 np1.
(30) sermon (DIV1)
1295
Image 257
10814
I charge you saith he, do not doubt, do not chide off your Faith, do not check your Faith, do not rate off your heart from beleeving;
I charge you Says he, do not doubt, do not chide off your Faith, do not check your Faith, do not rate off your heart from believing;
pns11 vvb pn22 vvz pns31, vdb xx vvi, vdb xx vvi a-acp po22 n1, vdb xx vvi po22 n1, vdb xx vvi a-acp po22 n1 p-acp vvg;
(30) sermon (DIV1)
1295
Image 257
10815
there are many do so, they check their Faith by doubting, and rate off their Faith by Unbelief. Fourthly:
there Are many doe so, they check their Faith by doubting, and rate off their Faith by Unbelief. Fourthly:
pc-acp vbr d n1 av, pns32 vvb po32 n1 p-acp vvg, cc vvb a-acp po32 n1 p-acp n1. ord:
(30) sermon (DIV1)
1295
Image 257
10816
If you would so improve your Faith, that you may do great things thereby, use your Faith to do smal things, put your Faith to work every day, use your Faith to do smal things. It is a good Rule;
If you would so improve your Faith, that you may do great things thereby, use your Faith to do small things, put your Faith to work every day, use your Faith to do small things. It is a good Rule;
cs pn22 vmd av vvi po22 n1, cst pn22 vmb vdi j n2 av, vvb po22 n1 pc-acp vdi j n2, vvb po22 n1 pc-acp vvi d n1, vvb po22 n1 pc-acp vdi j n2. pn31 vbz dt j n1;
(30) sermon (DIV1)
1296
Image 257
10817
Do not commit any sin, because it is smal; do not neglect any Duty, because it is not great:
Do not commit any since, Because it is small; do not neglect any Duty, Because it is not great:
vdb xx vvi d n1, c-acp pn31 vbz j; vdb xx vvi d n1, c-acp pn31 vbz xx j:
(30) sermon (DIV1)
1296
Image 257
10818
and though the thing be smal, put your Faith to work in ordinary matters, put your Faith to work.
and though the thing be small, put your Faith to work in ordinary matters, put your Faith to work.
cc cs dt n1 vbb j, vvb po22 n1 pc-acp vvi p-acp j n2, vvb po22 n1 pc-acp vvi.
(30) sermon (DIV1)
1296
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10819
Somtimes you come to a great matter, and you put on your Faith there;
Sometimes you come to a great matter, and you put on your Faith there;
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(30) sermon (DIV1)
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10820
but because your Faith is not used to smal things, your Faith wil not come on here.
but Because your Faith is not used to small things, your Faith will not come on Here.
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(30) sermon (DIV1)
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10821
I remember a Speech of Mr. Greenham concerning Suffering;
I Remember a Speech of Mr. Greenham Concerning Suffering;
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(30) sermon (DIV1)
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10822
saith he, If you would suffer hard things from Papists, be content to suffer smal things from Protestants;
Says he, If you would suffer hard things from Papists, be content to suffer small things from Protestants;
vvz pns31, cs pn22 vmd vvi j n2 p-acp njp2, vbb j pc-acp vvi j n2 p-acp n2;
(30) sermon (DIV1)
1296
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10823
and if you would be able to suffer hard things from Enemies, you must be content to suffer smal things from Friends;
and if you would be able to suffer hard things from Enemies, you must be content to suffer small things from Friends;
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(30) sermon (DIV1)
1296
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10824
saith he, you wil never be able to suffer great things from Enemies, if you are not able to suffer smal things from Friends.
Says he, you will never be able to suffer great things from Enemies, if you Are not able to suffer small things from Friends.
vvz pns31, pn22 vmb av-x vbi j pc-acp vvi j n2 p-acp n2, cs pn22 vbr xx j pc-acp vvi j n2 p-acp n2.
(30) sermon (DIV1)
1296
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10825
So say I in the point of Doing;
So say I in the point of Doing;
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(30) sermon (DIV1)
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10826
You wil never be able to do great things by Faith, if your faith be not used to do smal things.
You will never be able to do great things by Faith, if your faith be not used to do small things.
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(30) sermon (DIV1)
1296
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10827
And therefore Christians, in al things you do, the Life you live in the flesh, put your faith to work in your particular Callings, in smal things;
And Therefore Christians, in all things you do, the Life you live in the Flesh, put your faith to work in your particular Callings, in small things;
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(30) sermon (DIV1)
1296
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10828
and when your faith is used to do smal things, you wil be able to do great things;
and when your faith is used to do small things, you will be able to do great things;
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(30) sermon (DIV1)
1296
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10829
but you wil never be able to improve your faith to do great things, if you use not your faith to do smal things. Fiftly, and Lastly:
but you will never be able to improve your faith to do great things, if you use not your faith to do small things. Fifty, and Lastly:
cc-acp pn22 vmb av-x vbi j pc-acp vvi po22 n1 pc-acp vdi j n2, cs pn22 vvb xx po22 n1 pc-acp vdi j n2. ord, cc ord:
(30) sermon (DIV1)
1296
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10830
Study much, and look much upon the Cal you have to any Work, and do not stand poring upon your own ability,
Study much, and look much upon the Call you have to any Work, and do not stand poring upon your own ability,
vvb av-d, cc vvb d p-acp dt vvb pn22 vhb p-acp d n1, cc vdb xx vvb j-vvg p-acp po22 d n1,
(30) sermon (DIV1)
1297
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10831
or upon the difficulty of the work:
or upon the difficulty of the work:
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(30) sermon (DIV1)
1297
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10832
Thus these Worthies, when the Lord called them, the work was great awd difficult, and they were weak;
Thus these Worthies, when the Lord called them, the work was great awed difficult, and they were weak;
av d n2-j, c-crq dt n1 vvd pno32, dt n1 vbds j vvn j, cc pns32 vbdr j;
(30) sermon (DIV1)
1297
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10833
but they looked upon Gods Cal, and they did not stand poring upon their own Abilities;
but they looked upon God's Call, and they did not stand poring upon their own Abilities;
cc-acp pns32 vvd p-acp n2 vvb, cc pns32 vdd xx vvb j-vvg p-acp po32 d n2;
(30) sermon (DIV1)
1297
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10834
but as Abraham considered not his own Body, so these, and therefore they did great things by faith.
but as Abraham considered not his own Body, so these, and Therefore they did great things by faith.
cc-acp c-acp np1 vvd xx po31 d n1, av d, cc av pns32 vdd j n2 p-acp n1.
(30) sermon (DIV1)
1297
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10835
Possibly a man is called to a Place in the Magistracy, and he looks upon it as a great Work;
Possibly a man is called to a Place in the Magistracy, and he looks upon it as a great Work;
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(30) sermon (DIV1)
1297
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10836
I am not able (saith he) it is beyond me:
I am not able (Says he) it is beyond me:
pns11 vbm xx j (vvz pns31) pn31 vbz p-acp pno11:
(30) sermon (DIV1)
1297
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10837
So a man is called to the Ministry, I have no Parts, nor Gifts, the Work is beyond me.
So a man is called to the Ministry, I have no Parts, nor Gifts, the Work is beyond me.
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(30) sermon (DIV1)
1297
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10838
So for beleeving, a man is commanded to beleeve, but I cannot beleeve, my heart is dead, I cannot beleeve:
So for believing, a man is commanded to believe, but I cannot believe, my heart is dead, I cannot believe:
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(30) sermon (DIV1)
1297
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10839
whereas now, if men did but look upon the Cal of God, they would be able to do great things for God.
whereas now, if men did but look upon the Call of God, they would be able to do great things for God.
cs av, cs n2 vdd p-acp vvi p-acp dt vvb pp-f np1, pns32 vmd vbi j pc-acp vdi j n2 p-acp np1.
(30) sermon (DIV1)
1297
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10840
Either Christian, thou art commanded to beleeve, or not: If thou are not commanded to beleeve, then Unbelief is no sin;
Either Christian, thou art commanded to believe, or not: If thou Are not commanded to believe, then Unbelief is no since;
av-d njp, pns21 vb2r vvn pc-acp vvi, cc xx: cs pns21 vbr xx vvn pc-acp vvi, cs n1 vbz dx n1;
(30) sermon (DIV1)
1297
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10843
and thus shal your faith work, and do great things. And thus I have done with the main Doctrine that grows out of these words.
and thus shall your faith work, and do great things. And thus I have done with the main Doctrine that grows out of these words.
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(30) sermon (DIV1)
1297
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10844
There are some particular Notes, that as little Twigs, do grow from this great Oak, which I shal draw out, and so conclude;
There Are Some particular Notes, that as little Twigs, do grow from this great Oak, which I shall draw out, and so conclude;
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(30) sermon (DIV1)
1297
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10845
and that is out of the 32. Verse. First;
and that is out of the 32. Verse. First;
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(30) sermon (DIV1)
1297
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10846
In that the Apostle saith, What should I say more? for the time would fail me, &c. The number of Beleevers in the times of the old Testament, it seems was not smal:
In that the Apostle Says, What should I say more? for the time would fail me, etc. The number of Believers in the times of the old Testament, it seems was not small:
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(30) sermon (DIV1)
1298
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10847
The time would fail me (saith he) to t•l of the Beleevers of the old Tastament:The time would fail me (Says he) to t•l of the Believers of the old Testament:
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(30) sermon (DIV1)
1298
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10848
few shal be saved indeed comparatively; but through Grace, many there are that do beleeve.
few shall be saved indeed comparatively; but through Grace, many there Are that do believe.
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(30) sermon (DIV1)
1298
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10849
If there were many in the old Testament times, certainly then there are many now, in the new Testament times, that do beleeve. Secondly:
If there were many in the old Testament times, Certainly then there Are many now, in the new Testament times, that do believe. Secondly:
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(30) sermon (DIV1)
1298
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10850
In that the Apostle doth here instance in Gideon, and Barak, and Sampson, and Jeptha: Gideon and Barak, he instances in them, thus much you may note;
In that the Apostle does Here instance in gideon, and Barak, and Sampson, and Jephtha: gideon and Barak, he instances in them, thus much you may note;
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(30) sermon (DIV1)
1299
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10851
God will own that Faith that is but weak at first. Gideons faith was weak at the first, Bara•ks faith was weak at the first;God will own that Faith that is but weak At First. Gideons faith was weak At the First, Bara•ks faith was weak At the First;
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(30) sermon (DIV1)
1299
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10852
it is more like to live, this faith that is weak at the first, than that which is born with Teeth;
it is more like to live, this faith that is weak At the First, than that which is born with Teeth;
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(30) sermon (DIV1)
1299
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10853
faith that is weak at the first, God wil own.
faith that is weak At the First, God will own.
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(30) sermon (DIV1)
1299
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10854
It is true, not only for Faith that is weak at first, but al weak Faith;
It is true, not only for Faith that is weak At First, but all weak Faith;
pn31 vbz j, xx av-j p-acp n1 cst vbz j p-acp ord, cc-acp d j n1;
(30) sermon (DIV1)
1299
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10855
God wil own the weak faith, and commend the strong faith; he will bear with the weak faith, and commend the strong faith.
God will own the weak faith, and commend the strong faith; he will bear with the weak faith, and commend the strong faith.
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(30) sermon (DIV1)
1299
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10856
See it in the case of Thomas; Thomas, saith he, Reach hither thy hand, and thrust thy finger into my side:
See it in the case of Thomas; Thomas, Says he, Reach hither thy hand, and thrust thy finger into my side:
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(30) sermon (DIV1)
1299
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10857
Lord, saith he, I beleeve, my Lord, and my God: wel saith Christ, Thomas thou beleevest:Lord, Says he, I believe, my Lord, and my God: well Says christ, Thomas thou Believest:
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(30) sermon (DIV1)
1299
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10858
here he owns his faith though it is weak, but commends the strong faith; Blessed is he that hath not seen, and yet hath beleeved.
Here he owns his faith though it is weak, but commends the strong faith; Blessed is he that hath not seen, and yet hath believed.
av pns31 vvz po31 n1 cs pn31 vbz j, cc-acp vvz dt j n1; vvn vbz pns31 cst vhz xx vvn, cc av vhz vvn.
(30) sermon (DIV1)
1299
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10859
Christ wil own the weak faith, and commend the strong faith; but I say, he wil own the faith that is weak at the first.
christ will own the weak faith, and commend the strong faith; but I say, he will own the faith that is weak At the First.
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(30) sermon (DIV1)
1299
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10860
May be here are some that are Beleevers, that begin to look after Christ, some yong Christians that begin to look after God,
May be Here Are Some that Are Believers, that begin to look After christ, Some young Christians that begin to look After God,
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(30) sermon (DIV1)
1299
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10861
and turn from their evil waies, and begin weakly at the first; remember this, God wil own that faith as weak as it is.
and turn from their evil ways, and begin weakly At the First; Remember this, God will own that faith as weak as it is.
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(30) sermon (DIV1)
1299
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10862
But God see here, Gideon before Barak, and Sampson before Jeptha. The Second Note from thence is,
But God see Here, gideon before Barak, and Sampson before Jephtha. The Second Note from thence is,
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(30) sermon (DIV1)
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10986
nor love us, because he puts us upon this hard Service: No, but they wil say the contrary;
nor love us, Because he puts us upon this hard Service: No, but they will say the contrary;
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(31) sermon (DIV1)
1312
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10863
Though the Lord wil own the weak faith, weak at the first; yet God doth most highly esteem of them that do most excel in faith;
Though the Lord will own the weak faith, weak At the First; yet God does most highly esteem of them that do most excel in faith;
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(30) sermon (DIV1)
1300
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10864
Gideon is before Barak, Sampson before Jeptha: those are in most account with God, that do most excel in faith. But then, Thirdly: gideon is before Barak, Sampson before Jephtha: those Are in most account with God, that do most excel in faith. But then, Thirdly:
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(30) sermon (DIV1)
1300
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10865
In that the Apostle doth here instance in Sampson for a Beleever. It is possible that a great sinner may become a true Beleever;
In that the Apostle does Here instance in Sampson for a Believer. It is possible that a great sinner may become a true Believer;
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(30) sermon (DIV1)
1301
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10866
yea, possibly a man may have true faith, yet he may fal foully, so Sampson: but if he do fal foully,
yea, possibly a man may have true faith, yet he may fall foully, so Sampson: but if he do fall foully,
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(30) sermon (DIV1)
1301
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10867
and be a Beleever, he is like to pay dearly for it, so Sampson, both his Eyes went for it:
and be a Believer, he is like to pay dearly for it, so Sampson, both his Eyes went for it:
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(30) sermon (DIV1)
1301
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10868
but though a man do pay dearly for it, yet God wil return again, and own his faith, and record his faith: so Sampsons faith is. Fourthly:
but though a man do pay dearly for it, yet God will return again, and own his faith, and record his faith: so Sampsons faith is. Fourthly:
cc-acp cs dt n1 vdb vvi av-jn p-acp pn31, av np1 vmb vvi av, cc d po31 n1, cc vvi po31 n1: av npg1 n1 vbz. ord:
(30) sermon (DIV1)
1301
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10869
In that the Apostle doth here make mention of Jeptha: Jeptha, who was a Bastard, under a reproach, yet recorded for a Beleever.
In that the Apostle does Here make mention of Jephtha: Jephtha, who was a Bastard, under a reproach, yet recorded for a Believer.
p-acp d dt n1 vdz av vvi n1 pp-f np1: np1, r-crq vbds dt n1, p-acp dt n1, av vvn p-acp dt n1.
(30) sermon (DIV1)
1302
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10870
Possibly a Bastard may become a Beleever, one that lies under great reproach in regard of Parentage, may become a true Beleever.
Possibly a Bastard may become a Believer, one that lies under great reproach in regard of Parentage, may become a true Believer.
av-j dt n1 vmb vvi dt n1, pi cst vvz p-acp j n1 p-acp n1 pp-f n1, vmb vvi dt j n1.
(30) sermon (DIV1)
1302
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10871
Behold what that is, that wil rowl away reproach from a Family, it is faith, true saving faith:
Behold what that is, that will roll away reproach from a Family, it is faith, true Saving faith:
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(30) sermon (DIV1)
1302
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10872
behold, here was a reproach upon Jeptha and his family as a Bastard;
behold, Here was a reproach upon Jephtha and his family as a Bastard;
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(30) sermon (DIV1)
1302
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10873
now he beleeves, and faith rowls away the reproach from his person, and from his family,
now he believes, and faith rowls away the reproach from his person, and from his family,
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(30) sermon (DIV1)
1302
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10874
and he is recorded for a Beleever. Let none be discouraged in regard of any reproachful Condition that they are in;
and he is recorded for a Believer. Let none be discouraged in regard of any reproachful Condition that they Are in;
cc pns31 vbz vvn p-acp dt n1. vvb pix vbi vvn p-acp n1 pp-f d j n1 cst pns32 vbr p-acp;
(30) sermon (DIV1)
1302
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10875
true faith wil rowl away the reproach, and by faith you may become of good report. Fiftly:
true faith will roll away the reproach, and by faith you may become of good report. Fifty:
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(30) sermon (DIV1)
1302
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10876
In that the Apostle doth speak of David: Of David also, and Samuel, and of the Prophets: Consider I pray, these were extraordinary men.
In that the Apostle does speak of David: Of David also, and Samuel, and of the prophets: Consider I pray, these were extraordinary men.
p-acp d dt n1 vdz vvi pp-f np1: pp-f np1 av, cc np1, cc pp-f dt n2: vvb pns11 vvb, d vbdr j n2.
(30) sermon (DIV1)
1303
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10877
When then, God hath any extraordinary work to do, he wil raise up extraordinary men to do it;
When then, God hath any extraordinary work to do, he will raise up extraordinary men to do it;
c-crq av, np1 vhz d j n1 pc-acp vdi, pns31 vmb vvi a-acp j n2 pc-acp vdi pn31;
(30) sermon (DIV1)
1303
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10878
and when God doth raise up a man ex•raordinarily, he wil give extraordinary Gifts. But mat I would have you consider thence, is this;
and when God does raise up a man ex•raordinarily, he will give extraordinary Gifts. But Mathew I would have you Consider thence, is this;
cc c-crq np1 vdz vvi a-acp dt n1 av-j, pns31 vmb vvi j n2. p-acp n1 pns11 vmd vhi pn22 vvb av, vbz d;
(30) sermon (DIV1)
1303
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10879
That we may make use of extraordinary Examples, to strengthen our ordinary faith:
That we may make use of extraordinary Examples, to strengthen our ordinary faith:
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(30) sermon (DIV1)
1303
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10880
here are extraordinary cases, and brought in by the Apostle to this end and purpose to strengthen our faith.
Here Are extraordinary cases, and brought in by the Apostle to this end and purpose to strengthen our faith.
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(30) sermon (DIV1)
1303
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10881
Be not discouraged then, when you go into Scripture, and read of extraordinary Examples; Satan tels you, I, but this is an extraordinary Example, and it reacheth not me:
Be not discouraged then, when you go into Scripture, and read of extraordinary Examples; Satan tells you, I, but this is an extraordinary Exampl, and it reaches not me:
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(30) sermon (DIV1)
1303
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10882
do not say so, God wil make use of extraordinary examples, to strengthen ordinary faith. But to end al:
do not say so, God will make use of extraordinary Examples, to strengthen ordinary faith. But to end all:
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(30) sermon (DIV1)
1303
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10883
you see what high esteem God hath of faith, these men did great Matters, Gideon, and Barak, and Sampson, and Jeptha, and David; yet their great Actions are brought in here upon the account of their faith, Fides nobilitat omnes; it is faith that raiseth a man:
you see what high esteem God hath of faith, these men did great Matters, gideon, and Barak, and Sampson, and Jephtha, and David; yet their great Actions Are brought in Here upon the account of their faith, Fides nobilitat omnes; it is faith that Raiseth a man:
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(30) sermon (DIV1)
1304
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10884
great things they did, but those things are upon record only as they were wrought by faith,
great things they did, but those things Are upon record only as they were wrought by faith,
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10885
and their faith was weak, and labored under many Infirmities.
and their faith was weak, and laboured under many Infirmities.
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10886
Look into this 11. of the Hebrews, here is no mention made of Sampsons Infirmities, here is no mention made of Rababs Infirmities;
Look into this 11. of the Hebrews, Here is no mention made of Sampsons Infirmities, Here is no mention made of Rababs Infirmities;
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10887
here is mention of their faith, but their Infirmities past by, and not once mentioned;
Here is mention of their faith, but their Infirmities passed by, and not once mentioned;
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10888
their faith is mentioned, and al the great things that they did, mentioned only upon the account of faith.
their faith is mentioned, and all the great things that they did, mentioned only upon the account of faith.
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10889
What a great esteem hath God of faith!
What a great esteem hath God of faith!
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10890
What a mighty encouragement then should this be to al that hear the Word of the Lord this day, to get faith, to strengthen your faith.
What a mighty encouragement then should this be to all that hear the Word of the Lord this day, to get faith, to strengthen your faith.
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10891
O! you that have no faith at al (and some such there may be here) you that have no faith at al, get faith, get faith;
OH! you that have no faith At all (and Some such there may be Here) you that have no faith At all, get faith, get faith;
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(30) sermon (DIV1)
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10892
and you that have true saving faith, improve it to do great things by it;
and you that have true Saving faith, improve it to do great things by it;
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(30) sermon (DIV1)
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10893
and the Truth is, if you have true saving faith, you wil do it, and there wil be some great things found in your Conversation:
and the Truth is, if you have true Saving faith, you will do it, and there will be Some great things found in your Conversation:
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(30) sermon (DIV1)
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10894
for you remember the Doctrine, True saving faith wil do very great things. And thus I have done with the first Rank of Beleevers:
for you Remember the Doctrine, True Saving faith will do very great things. And thus I have done with the First Rank of Believers:
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10895
Their Doing is first mentioned, their Suffering follows.
Their Doing is First mentioned, their Suffering follows.
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10896
THE GREAT THINGS Faith can Suffer. Hebrews, 11.35. And others were tortured, not accepting deliverance, that they might obtain a better Resurrection:
THE GREAT THINGS Faith can Suffer. Hebrews, 11.35. And Others were tortured, not accepting deliverance, that they might obtain a better Resurrection:
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(31) sermon (DIV1)
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10897
And others had tryal of cruel mockings, and scourgings: Yea, moreover of bonds, and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the Sword;
And Others had trial of cruel mockings, and scourgings: Yea, moreover of bonds, and imprisonment. They were stoned, they were sawn asunder, were tempted, were slave with the Sword;
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(31) sermon (DIV1)
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10898
they wandred about in Sheep skins, and Goat skins, being afflicted, destitute, tormented;
they wandered about in Sheep skins, and Goat skins, being afflicted, destitute, tormented;
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10899
of whom the world was not worthy, they wandred in Deserts, and in Mountains, and in Dens, and Caves of the Earth.
of whom the world was not worthy, they wandered in Deserts, and in Mountains, and in Dens, and Caves of the Earth.
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10900
THis Eleventh Chapter of the Hebrews, being a a Chronicle of the old Testament-Beleevers; we find here the report of a doing, and a suffering F•ith.
THis Eleventh Chapter of the Hebrews, being a a Chronicle of the old Testament-Beleevers; we find Here the report of a doing, and a suffering F•ith.
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10901
The Doing Faith is described, and commended by several Instances at large in the former part of the Chapter;
The Doing Faith is described, and commended by several Instances At large in the former part of the Chapter;
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10919
In Scripture Phrase, Afflictions are Deaths, and when a man is delivered from an Affliction, he hath a Resurrection:
In Scripture Phrase, Afflictions Are Death's, and when a man is Delivered from an Affliction, he hath a Resurrection:
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10902
and more compendiously, and briefly, at verse 32. What shall I say more? for the time would fail me to tell of Gideon, and of Barak, and of Sampson, and of Jeptha, of David also, and Samuel, and of the Prophets: who through Faith, subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lyons, quenched the violence of Fire, escaped the edg of the Sword;
and more compendiously, and briefly, At verse 32. What shall I say more? for the time would fail me to tell of gideon, and of Barak, and of Sampson, and of Jephtha, of David also, and Samuel, and of the prophets: who through Faith, subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lyons, quenched the violence of Fire, escaped the edge of the Sword;
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10903
out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens, women received their dead raised to life again. out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens, women received their dead raised to life again.
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10904
In the Words that I have chosen to speak unto at this time, you have another sort and Rank of Beleevers, famous in their Generation for their Suffering Faith.
In the Words that I have chosen to speak unto At this time, you have Another sort and Rank of Believers, famous in their Generation for their Suffering Faith.
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10905
I have spoken unto the former in a Neighboring Congregation, having shewed, that this Faith wil do great things.
I have spoken unto the former in a Neighbouring Congregation, having showed, that this Faith will do great things.
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10906
Now in these words, we have a Suffering Faith; for by faith they should be carried through these Sufferings;
Now in these words, we have a Suffering Faith; for by faith they should be carried through these Sufferings;
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10907
thus are the words to be understood. Others by faith were tortured; and others by faith had trial of cruel mockings, and scourgings;
thus Are the words to be understood. Others by faith were tortured; and Others by faith had trial of cruel mockings, and scourgings;
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10908
and others by faith were stoned, lawn asunder, &c. It seems then, that these the Apostle here speaks of, were such as lived in the time of the Macchabees;
and Others by faith were stoned, lawn asunder, etc. It seems then, that these the Apostle Here speaks of, were such as lived in the time of the Maccabees;
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10909
they did not l ve after Christ, for it is said at verse 39. They received not the Promise, Christ was not come when they lived.
they did not l ve After christ, for it is said At verse 39. They received not the Promise, christ was not come when they lived.
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10910
And they did not live in the times of the Prophets, or before;
And they did not live in the times of the prophets, or before;
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for the Apostle had brought down his Chronicle unto the daies of the Prophets, as ye read in verse 32. So that these must needs live in the times of the Macchabees.
for the Apostle had brought down his Chronicle unto the days of the prophets, as you read in verse 32. So that these must needs live in the times of the Maccabees.
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10912
It seems then that Ecclesiastical Histories, may at some times be made use of, in the preachi•g of •ai•h.
It seems then that Ecclesiastical Histories, may At Some times be made use of, in the preachi•g of •ai•h.
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10913
Now the things that these Beleevers suffered, were great, hard, and very many.
Now the things that these Believers suffered, were great, hard, and very many.
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10914
Here ar• nine sorts of Sufferings set down in the Text. 1. It is said that they were racked, or tortured:
Here ar• nine sorts of Sufferings Set down in the Text. 1. It is said that they were racked, or tortured:
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10915
some read it, beaten with Clubs, b•t it comes al to a reckoning; for when they were racked th•y were beaten with Clubs:
Some read it, beaten with Clubs, b•t it comes all to a reckoning; for when they were racked th•y were beaten with Clubs:
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10916
And the Apostle saith, that they accepted not deliverance, that they might be partakers of a better resurrection;
And the Apostle Says, that they accepted not deliverance, that they might be partakers of a better resurrection;
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10917
upon which words, some do think that there are degrees of •lory, and that the Suffering Saints should have a better degree of Glory at the Resurrection;
upon which words, Some do think that there Are Degrees of •lory, and that the Suffering Saints should have a better degree of Glory At the Resurrection;
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10918
but the word better, is spoken in comparison with that deliverance that was offered to them.
but the word better, is spoken in comparison with that deliverance that was offered to them.
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11069
and through all Sufferings, although they be never so great? First:and through all Sufferings, although they be never so great? First:
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10920
When a man hath been sick, and at the Grave, and raised to health again, he hath a Resurrection, in Scripture Language:
When a man hath been sick, and At the Grave, and raised to health again, he hath a Resurrection, in Scripture Language:
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10921
Now this Resurrection, or deliverance, is refused, hoping for a better Resurrection, having an eye to the great, and last, and better Resurrection.
Now this Resurrection, or deliverance, is refused, hoping for a better Resurrection, having an eye to the great, and last, and better Resurrection.
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10922
That is the first, They were tortured, or racked. And 2. They had cruel mockings;
That is the First, They were tortured, or racked. And 2. They had cruel mockings;
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10923
there is a mocking, and there is a cruel mocking, when a man shal insult over another,
there is a mocking, and there is a cruel mocking, when a man shall insult over Another,
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10924
and laugh at him in his misery, this is a cruel mocking; as the Jews derided our Savior on the Cross;
and laugh At him in his misery, this is a cruel mocking; as the jews derided our Saviour on the Cross;
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10925
this is a great aggravation of Affliction, this they endured: that is a second, They had trial of cruel mockings.
this is a great aggravation of Affliction, this they endured: that is a second, They had trial of cruel mockings.
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10926
And 3. They were scourged, and whipt up and down like Rogues, as if the World was too good for them, they not worthy to live.
And 3. They were scourged, and whipped up and down like Rogues, as if the World was too good for them, they not worthy to live.
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10927
And 4. They were in bonds, and Imprisonment. 5. They were stoned. 6. They were sawn asunder. And 7. They were tempted;
And 4. They were in bonds, and Imprisonment. 5. They were stoned. 6. They were sawn asunder. And 7. They were tempted;
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10928
some read it burned, by the change of a Letter or two, they read it so, and were burned: but it s•ems their Afflictions were filled with Temptations,
Some read it burned, by the change of a letter or two, they read it so, and were burned: but it s•ems their Afflictions were filled with Temptations,
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10929
and Temptation is a great aggravation of Affliction: so they were tempted. And 8. They were slain with the Sword.
and Temptation is a great aggravation of Affliction: so they were tempted. And 8. They were slave with the Sword.
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10930
And 9. They wandered up and down in Sheep Skins, and Goat Skins, being destiture, afflicted, tormented, in Mountains,
And 9. They wandered up and down in Sheep Skins, and Goat Skins, being destiture, afflicted, tormented, in Mountains,
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10931
and Caves, and Dens of the Earth, driven from their own Habitation; and these are such, of whom it is said here, the world was not worthy:
and Caves, and Dens of the Earth, driven from their own Habitation; and these Are such, of whom it is said Here, the world was not worthy:
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10932
And these hard things they endured by faith, faith the Apostle.
And these hard things they endured by faith, faith the Apostle.
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10933
So that here now you see what hard things faith wil suffer, true saving faith (for of that the Apostle speaks here) is a suffering Grace, a bearing Grace, it wil carry us through al Afflictions,
So that Here now you see what hard things faith will suffer, true Saving faith (for of that the Apostle speaks Here) is a suffering Grace, a bearing Grace, it will carry us through all Afflictions,
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10934
although they be never so great: and so the Doctrine from al the words is this:
although they be never so great: and so the Doctrine from all the words is this:
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10935
True saving Faith •an, and will suffer very hard things. True Saving Faith •an, and will suffer very hard things.
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10936
It is that Grace that wil carry us through al afflictions, and sufferings, though they be never •o great:
It is that Grace that will carry us through all afflictions, and sufferings, though they be never •o great:
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10937
True saving Faith can, and will suffer very hard things. True Saving Faith can, and will suffer very hard things.
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10938
This Doctrine lies upon the surface of the words, and al the words together speak it;
This Doctrine lies upon the surface of the words, and all the words together speak it;
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10939
but for the further opening, and cleering of it.
but for the further opening, and clearing of it.
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10940
First I shal labor to shew you that it is possible that a true Beleever, one very precious in the Eyes of God, may meet with most unworthy things from the hands of men. Secondly:
First I shall labour to show you that it is possible that a true Believer, one very precious in the Eyes of God, may meet with most unworthy things from the hands of men. Secondly:
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10941
That faith wil carry through these. And Thirdly: How, and by what means faith wil carry a man through these. First:
That faith will carry through these. And Thirdly: How, and by what means faith will carry a man through these. First:
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10942
It is possible that a true Beleever, one very precious in the eyes of God, may meet with most unworthy usage from the hands of men;
It is possible that a true Believer, one very precious in the eyes of God, may meet with most unworthy usage from the hands of men;
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10943
these were hard things, and unworthy that these Beleevers suffered; yet they were such of whom the world was not worthy.
these were hard things, and unworthy that these Believers suffered; yet they were such of whom the world was not worthy.
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10944
You know there is an old enmity between the Seed of the Woman, and the Seed of the Serpent;
You know there is an old enmity between the Seed of the Woman, and the Seed of the Serpent;
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a malignant disposition in the men of the world against the Saints, and People of God, they must work as they are;
a malignant disposition in the men of the world against the Saints, and People of God, they must work as they Are;
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10946
the wicked, and men of the world, are an unworthy people.
the wicked, and men of the world, Are an unworthy people.
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10947
But because you judg your selves unworthy (saith the Text) Lo, we turn to the Gentiles,
But Because you judge your selves unworthy (Says the Text) Lo, we turn to the Gentiles,
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10948
because ye judg your selves unworthy.
Because you judge your selves unworthy.
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10949
Go (saith our Savior unto his Disciples) and preach, and if any be worthy stay; Go (Says our Saviour unto his Disciples) and preach, and if any be worthy stay;
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10950
the men of the world are unworthy, an unworthy people: Yea, they are an unreasonable people, absurd men, impertinent men that have not Faith.
the men of the world Are unworthy, an unworthy people: Yea, they Are an unreasonable people, absurd men, impertinent men that have not Faith.
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10951
They are compared in Scripture unto beasts for their unreasonableness; Beware of Dogs, saith the Apostle.
They Are compared in Scripture unto beasts for their unreasonableness; Beware of Dogs, Says the Apostle.
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10952
When our Lord and Savior Christ, did send out his Disciples to preach the Gospel, Beware of men saith he;
When our Lord and Saviour christ, did send out his Disciples to preach the Gospel, Beware of men Says he;
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10953
I do not say, tak• heed, and beware of Lyons, and Bears, but beware of men, you shal find such unreasonable dealing by men, therefore beware of men.
I do not say, tak• heed, and beware of Lyons, and Bears, but beware of men, you shall find such unreasonable dealing by men, Therefore beware of men.
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10954
Now if the men of the world, be an unworthy People, and unreasonable, wil ye wonder that the Saints,
Now if the men of the world, be an unworthy People, and unreasonable, will you wonder that the Saints,
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10955
and People of God, meet somtimes with unworthy usage from them? It is possible. To raise it a little higher;
and People of God, meet sometimes with unworthy usage from them? It is possible. To raise it a little higher;
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possibly, the more precious a man is, the more unworthy usage he may meet withal.
possibly, the more precious a man is, the more unworthy usage he may meet withal.
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The Apostle Paul was a most precious man in his day, and Generation, and yet what unworthy usage had he? It is said in 1 Cor. 4.11.
The Apostle Paul was a most precious man in his day, and Generation, and yet what unworthy usage had he? It is said in 1 Cor. 4.11.
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10958
Ʋnto this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labor working with our own hands; being reviled, we bless; being persecuted, we suffer it; being defamed, we intreat: Ʋnto this present hour, we both hunger and thirst, and Are naked, and Are buffeted, and have no certain Dwelling place, and labour working with our own hands; being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat:
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we are made as the filth of the world, and the off-scouring of all things unto this day: we Are made as the filth of the world, and the offscouring of all things unto this day:
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10960
We are the filth, we are made the filth of the world, and the off-scouring of al things unto this day.
We Are the filth, we Are made the filth of the world, and the offscouring of all things unto this day.
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10961
Some think that the Apostle here, doth relate unto that of one man dying for the People, the guilt of al the People being upon him.
some think that the Apostle Here, does relate unto that of one man dying for the People, the guilt of all the People being upon him.
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Others, that it is a similitude taken from a kind of Tumbrel, and Vessel that goes up and down the City, that ye throw al the filth into.
Others, that it is a similitude taken from a kind of Tumbrel, and Vessel that Goes up and down the city, that you throw all the filth into.
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10963
But I rather take the two Greek words, NONLATINALPHABET, and NONLATINALPHABET, to relate unto that in Lament. 3. verse 45. Thou hast made us as the off-scouring,
But I rather take the two Greek words,, and, to relate unto that in Lament. 3. verse 45. Thou hast made us as the offscouring,
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10964
and reffuse in the midst of the People. and refuse in the midst of the People.
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10965
In the Hebrew, Thou hast made us the off scouring, and the filth, and reffuse in the midst of the People:
In the Hebrew, Thou hast made us the off scouring, and the filth, and refuse in the midst of the People:
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10966
Thus Paul was made, and yet Paul a precious man;
Thus Paul was made, and yet Paul a precious man;
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10967
he labored more abundantly than they al. So that I say, it is possible that the more precious a man is, the more unworthy usage he may meet withal from men
he laboured more abundantly than they all So that I say, it is possible that the more precious a man is, the more unworthy usage he may meet withal from men
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10968
Yea, to raise it a little higher:
Yea, to raise it a little higher:
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It is possible that a man may meet with most unworthy dealings therefore, because he is precious in the eyes of God;
It is possible that a man may meet with most unworthy dealings Therefore, Because he is precious in the eyes of God;
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10970
not only in regard of men; but in regard of God:
not only in regard of men; but in regard of God:
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10971
For God doth somtimes so order things in his Providence, that he doth put men to suffer hard things,
For God does sometimes so order things in his Providence, that he does put men to suffer hard things,
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10972
because they are precious in his Eyes. Ʋnto you it is given, not only to beleeve, but to suffer.
Because they Are precious in his Eyes. Ʋnto you it is given, not only to believe, but to suffer.
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10973
Suffering somtimes is a Gift, it is a great Gift: A suffering Gift, saith Chrysostom, is a greater Gift, than the Gift of Miracles;
Suffering sometimes is a Gift, it is a great Gift: A suffering Gift, Says Chrysostom, is a greater Gift, than the Gift of Miracles;
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10974
for saith he, if God do give me a Gift to work Miracles by, I am in Gods debt;
for Says he, if God do give me a Gift to work Miracles by, I am in God's debt;
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10975
but if God do give me a suffering Gift, he is pleased thereby to become my Debtor;
but if God do give me a suffering Gift, he is pleased thereby to become my Debtor;
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10976
suffering somtimes becomes as a reward for Doing.
suffering sometimes becomes as a reward for Doing.
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10977
Ye read of the Heifers that brought home the Ark out of the Philistims Country, that when they brought the Ark home, the Israelites they take the Heifers,
You read of the Heifers that brought home the Ark out of the philistines Country, that when they brought the Ark home, the Israelites they take the Heifers,
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10978
and they offer up the Heifers unto God for a Sacrifice; why so, saith one? it is an il requital to the Heifers:
and they offer up the Heifers unto God for a Sacrifice; why so, Says one? it is an ill requital to the Heifers:
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10979
No, the Heifers could not have a higher Honor put upon them; this their Suffering, is a Reward for their Doing.
No, the Heifers could not have a higher Honour put upon them; this their Suffering, is a Reward for their Doing.
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10980
And so, what greater Honor can a man have after al his Doing for God,
And so, what greater Honour can a man have After all his Doing for God,
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10981
than to be called forth to Suffer, and to bear witness to the Truth? Indeed we do not think thus,
than to be called forth to Suffer, and to bear witness to the Truth? Indeed we do not think thus,
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10982
but you wil say, O! surely God doth not love me, because he puts such hard suffering work upon me.
but you will say, OH! surely God does not love me, Because he puts such hard suffering work upon me.
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10983
But I pray tel me, Suppose that a General should have some great Work or Service to do,
But I pray tell me, Suppose that a General should have Some great Work or Service to do,
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10984
and he should single, and pick some half a dozen Soldiers for to go upon this work;
and he should single, and pick Some half a dozen Soldiers for to go upon this work;
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10987
surely the General prizeth us, loves us, and honors us, because he puts us upon such a hard Service as this is.
surely the General prizeth us, loves us, and honours us, Because he puts us upon such a hard Service as this is.
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10988
So here, it doth rather argue that the Lord doth honor, love, and prize you, in that he puts you upon a hard work, and Service.
So Here, it does rather argue that the Lord does honour, love, and prize you, in that he puts you upon a hard work, and Service.
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10989
But now, if these things be true, then surely this first Branch is sufficiently made out, That a man may be very precious in the Eyes of God,
But now, if these things be true, then surely this First Branch is sufficiently made out, That a man may be very precious in the Eyes of God,
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and yet meet with most unworthy usage from the hands of men. That is the first thing. Secondly.
and yet meet with most unworthy usage from the hands of men. That is the First thing. Secondly.
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You wil say, How shall a man be able to go through these hard things, and Sufferings? what will carry him through them?
You will say, How shall a man be able to go through these hard things, and Sufferings? what will carry him through them?
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True saving Faith wil do it, and nothing but this Faith wil do it; I had verily fainted in mine affliction (saith David) but that I beleeved.
True Saving Faith will do it, and nothing but this Faith will do it; I had verily fainted in mine affliction (Says David) but that I believed.
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It is Faith, and Faith alone, that wil keep from fainting under suffering. And to make this out a little unto y•u. First:
It is Faith, and Faith alone, that will keep from fainting under suffering. And to make this out a little unto y•u. First:
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The more assurance of Gods Love any man hath, the more able he wil be to encounter with Sufferings, and with afflictions:
The more assurance of God's Love any man hath, the more able he will be to encounter with Sufferings, and with afflictions:
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the sight of G•ds Love, doth cause Love in us to God, Amor amoris causa, Love is the cause of Love,
the sighed of G•ds Love, does cause Love in us to God, Amor amoris causa, Love is the cause of Love,
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and much Water cannot quench Love, it endures al. Now the Assurance of Gods Love grows upon Faith, it is the Flower of Faith;
and much Water cannot quench Love, it endures all Now the Assurance of God's Love grows upon Faith, it is the Flower of Faith;
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Faith is the Stalk, Assurance is the Flower; Assurance is the Cream of Faith, Let us draw neer with ful assurance of Faith. Secondly:
Faith is the Stalk, Assurance is the Flower; Assurance is the Cream of Faith, Let us draw near with full assurance of Faith. Secondly:
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The more that any man is •ble to gather up, and to mannage his Experiences, the more able he wil be to suffer, to encounter with Sufferings;
The more that any man is •ble to gather up, and to manage his Experiences, the more able he will be to suffer, to encounter with Sufferings;
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Experience is a great Help in Suffering times. Now it is Faith, and only Faith, that can gather up, and mannage Experiences.
Experience is a great Help in Suffering times. Now it is Faith, and only Faith, that can gather up, and manage Experiences.
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The Lord (saith he) that delivered me from the Lyon, and the Bear: it was Faith that did gather up this Experience, and did mannage it.
The Lord (Says he) that Delivered me from the lion, and the Bear: it was Faith that did gather up this Experience, and did manage it.
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So in Psal. 56. When I cry unto thee (at verse 9.) then shall mine Enemies turn back:
So in Psalm 56. When I cry unto thee (At verse 9.) then shall mine Enemies turn back:
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how do you know this? saith he, this I know, how? for God is for me;
how do you know this? Says he, this I know, how? for God is for me;
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this I know, for God is for me: I have this experience of God, that he is with me, and for me; and therefore I know it. But Thirdly:
this I know, for God is for me: I have this experience of God, that he is with me, and for me; and Therefore I know it. But Thirdly:
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The more that any man is able to apply the Promise, the more able he wil be to suffer, to incounter with Sufferings;
The more that any man is able to apply the Promise, the more able he will be to suffer, to encounter with Sufferings;
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the Promise is a great Shelter in a rainy day.
the Promise is a great Shelter in a rainy day.
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Now Faith, true sav•ng Faith, wil shew one the hand of a Father upon the Rod.
Now Faith, true sav•ng Faith, will show one the hand of a Father upon the Rod.
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Now there is nothing but Faith that can apply the Promise, the Promise is the Plaister that none but the warm hand of Faith can lay on upon the Sore;
Now there is nothing but Faith that can apply the Promise, the Promise is the Plaster that none but the warm hand of Faith can lay on upon the Soar;
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if it be laid on by any other hands, it wil not stick.
if it be laid on by any other hands, it will not stick.
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I have heard of a poor, doubting Soul, drawi•g neer to her Death, and the Minister pressing one Promise after another;
I have herd of a poor, doubting Soul, drawi•g near to her Death, and the Minister pressing one Promise After Another;
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O Sir (saith she) these are gracious Promises; but they wil not stick upon my heart.
Oh Sir (Says she) these Are gracious Promises; but they will not stick upon my heart.
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And what is the Reason that the Promise indeed doth not stick upon many hearts,
And what is the Reason that the Promise indeed does not stick upon many hearts,
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but because it is laid on by the chil, and cold hand of Unbelief? Remember Faith hath a warm hand,
but Because it is laid on by the Chil, and cold hand of Unbelief? remember Faith hath a warm hand,
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and only Faith hath a warm hand to lay on the Promise. But then again. Fourthly:
and only Faith hath a warm hand to lay on the Promise. But then again. Fourthly:
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The more that any man doth see his Call cleerly, his Cal to Suffer, the more able he wil be to encounter with his Sufferings.
The more that any man does see his Call clearly, his Call to Suffer, the more able he will be to encounter with his Sufferings.
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Now it is Faith only that doth Trade with the Call of God; Gods Call is a great Wal, a strong Wal;
Now it is Faith only that does Trade with the Call of God; God's Call is a great Wall, a strong Wall;
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Gods Call can make a Wal of Water.
God's Call can make a Wall of Water.
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When the Children of Israel went through the red Sea, the Water stood like a Wal on each side;
When the Children of Israel went through the read Sea, the Water stood like a Wall on each side;
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it was Gods Cal that made those Wals:
it was God's Call that made those Walls:
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there is nothing but Faith that doth converse with the Call of God, and makes out the Cal of God. Three things cal us to suffer: 1. The Commandement of Christ, If thou wilt be my Disciple, thou must deny thy self, and take up thy Cross.
there is nothing but Faith that does converse with the Call of God, and makes out the Call of God. Three things call us to suffer: 1. The Commandment of christ, If thou wilt be my Disciple, thou must deny thy self, and take up thy Cross.
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2. The Example of Christ, for thereunto are we called, in 1 Pet. 2.5. Christ hath left us an example of Suffering.
2. The Exampl of christ, for thereunto Are we called, in 1 Pet. 2.5. christ hath left us an Exampl of Suffering.
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And 3. Suffering strength with suffering opportunity. Now there is nothing but Faith is able to discern these things;
And 3. Suffering strength with suffering opportunity. Now there is nothing but Faith is able to discern these things;
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and therfore Faith, and Faith alone, is that Grace under Christ, which can carry us through our affliction,
and Therefore Faith, and Faith alone, is that Grace under christ, which can carry us through our affliction,
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and Suffering, although they be never so great.
and Suffering, although they be never so great.
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But you wil say, We have heard, and read of many that have suffered hard things,
But you will say, We have herd, and read of many that have suffered hard things,
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and yet had none of this Faith, no true saving Faith, and yet have suffered great, and hard things. and yet had none of this Faith, no true Saving Faith, and yet have suffered great, and hard things.
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True, you have heard, it may be, of some Jesuites, dying for their Religion;
True, you have herd, it may be, of Some Jesuits, dying for their Religion;
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it is possible that a wicked man may suffer much, and that upon the account of his Religion too:
it is possible that a wicked man may suffer much, and that upon the account of his Religion too:
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but as Austin speaks, There is an unlikeness of suffering in the likeness of Suffering;
but as Austin speaks, There is an unlikeness of suffering in the likeness of Suffering;
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As saith he, Gold is in the same Fire with the Wood, and with the Straw;
As Says he, Gold is in the same Fire with the Wood, and with the Straw;
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with the same Fire, the Straw is consumed, and the Gold is refined: Things suffered may be alike, and yet a great unlikeness in the suffering.
with the same Fire, the Straw is consumed, and the Gold is refined: Things suffered may be alike, and yet a great unlikeness in the suffering.
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And to cleer up this to you, that you may see that Faith alone is able to do this. First:
And to clear up this to you, that you may see that Faith alone is able to do this. First:
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Though a wicked man may suffer very great, and hard things, yet he may also suffer as an evil Doer:
Though a wicked man may suffer very great, and hard things, yet he may also suffer as an evil Doer:
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If ye suffer for evil doing (saith the Apostle) what thanks have ye? But Faith, true saving Faith, it doth wel, and suffers ill. And Secondly:If you suffer for evil doing (Says the Apostle) what thanks have you? But Faith, true Saving Faith, it does well, and suffers ill. And Secondly:
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Though a wicked man may suffer much, and very hard things, yet he doth not suffer upon choyce, he would chuse rather,
Though a wicked man may suffer much, and very hard things, yet he does not suffer upon choice, he would choose rather,
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if it were at his choyce, to make a breach upon Conscience, than a breach in his Estate,
if it were At his choice, to make a breach upon Conscience, than a breach in his Estate,
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for to lose his Conscience, than to lose his Life; he doth not suffer upon choyce. Faith doth.
for to loose his Conscience, than to loose his Life; he does not suffer upon choice. Faith does.
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By Faith Moses chose rather to suffer Affliction with the People of God. True saving Faith, it suffers great, and hard things, and that upon choyce. And Thirdly:
By Faith Moses chosen rather to suffer Affliction with the People of God. True Saving Faith, it suffers great, and hard things, and that upon choice. And Thirdly:
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Though a wicked man may suffer much, yet he doth not lay the stress of al upon the word of Faith, the stress of al is laid upon somwhat else.
Though a wicked man may suffer much, yet he does not lay the stress of all upon the word of Faith, the stress of all is laid upon somewhat Else.
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Faith loves to suffer, and it laies the stress of al a mans Sufferings, upon the word of Faith. Fourthly:
Faith loves to suffer, and it lays the stress of all a men Sufferings, upon the word of Faith. Fourthly:
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Though a wicked man may suffer much, and that upon an account of Religion; yet it may be he is sullen, or froward, or discontented, not cheerful: but Faith suffers cheerfully.
Though a wicked man may suffer much, and that upon an account of Religion; yet it may be he is sullen, or froward, or discontented, not cheerful: but Faith suffers cheerfully.
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Paul, and Silas, sung in the Stocks, and the Primitive Christians took with joyfulness, the spoiling of their Goods.Paul, and Silas, sung in the Stocks, and the Primitive Christians took with joyfulness, the spoiling of their Goods.
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And so the Martyrs in Queen Maries daies.
And so the Martyrs in Queen Mary's days.
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It is reported that when Mr. Philpot was in the Dungeon, the Bishop sent to him to know why he was so merry? Seeing a pair of Stocks in the Dungeon, (saith he) there's a pair of Organs that I have not played on yet, making himself cheerful in the time he was in the Dungeon:
It is reported that when Mr. Philpot was in the Dungeon, the Bishop sent to him to know why he was so merry? Seeing a pair of Stocks in the Dungeon, (Says he) there's a pair of Organs that I have not played on yet, making himself cheerful in the time he was in the Dungeon:
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And meeting with a Minister that had recanted, and informing him better, the Minister made a Recantation of his Recantation,
And meeting with a Minister that had recanted, and informing him better, the Minister made a Recantation of his Recantation,
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and was as cheerful as any others. Faith suffers cheerfully. Fiftly: Though a wicked man may suffer much, and that upon the account of his Religion;
and was as cheerful as any Others. Faith suffers cheerfully. Fifty: Though a wicked man may suffer much, and that upon the account of his Religion;
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yet he wil rest upon his Sufferings. Faith wil make one suffer, and keep one from resting upon ones Suffering.
yet he will rest upon his Sufferings. Faith will make one suffer, and keep one from resting upon ones Suffering.
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As in regard of Duty, Faith wil make one perform a Duty, and it wil keep one from resting upon that Performance:
As in regard of Duty, Faith will make one perform a Duty, and it will keep one from resting upon that Performance:
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The Lord giveth, and the Lord taketh away, saith Faith:The Lord gives, and the Lord Takes away, Says Faith:
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So in regard of Sufferings, Faith wil make one suffer, and it wil keep one from resting upon ones Suffering:
So in regard of Sufferings, Faith will make one suffer, and it will keep one from resting upon ones Suffering:
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In case that a man hath done much, Faith wil put him on to suffer, as if he had done nothing;
In case that a man hath done much, Faith will put him on to suffer, as if he had done nothing;
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and in case a man hath suffered much, Faith wil put him upon doing, as if he had suffered nothing:
and in case a man hath suffered much, Faith will put him upon doing, as if he had suffered nothing:
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according to that of our Savior; He that will be my Disciple, let him deny himself, and take up his Cross, and follow me;
according to that of our Saviour; He that will be my Disciple, let him deny himself, and take up his Cross, and follow me;
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follow me, when? after a suffering; not to sit down, and rest there, but to follow me after a Suffering. Again Sixtly:
follow me, when? After a suffering; not to fit down, and rest there, but to follow me After a Suffering. Again Sixty:
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Though a wicked man may suffer much, and that upon the account of his Religion, and be very confident;
Though a wicked man may suffer much, and that upon the account of his Religion, and be very confident;
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yet he wil give in at last.
yet he will give in At last.
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I have read of a great Atheist that was burnt to Death in Paris, for blaspheming of Jesus Christ;
I have read of a great Atheist that was burned to Death in paris, for blaspheming of jesus christ;
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and as he was going to the Stake, saith he to the Fryars and Priests that followed him; Behold!
and as he was going to the Stake, Says he to the Friars and Priests that followed him; Behold!
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how boldly I go to the Fire:
how boldly I go to the Fire:
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as for your Lord and Master Christ, he went trembling to his death, and sweat drops of blood;
as for your Lord and Master christ, he went trembling to his death, and sweat drops of blood;
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but I, in the strength of Reason, under which I sacrifice my Life, go with boldness unto these flames:
but I, in the strength of Reason, under which I sacrifice my Life, go with boldness unto these flames:
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But when he came there, and his Tongue was cut out for Blasphemy, the Story saith, that then he cried out,
But when he Come there, and his Tongue was Cut out for Blasphemy, the Story Says, that then he cried out,
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and roared out like a Bull;
and roared out like a Bull;
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vidi ego hominem, saith the Author, I saw the man, I saw him when he was at the Stake:Vidi ego hominem, Says the Author, I saw the man, I saw him when he was At the Stake:
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In the time of his Liberty, he was loose; in the time of his Imprisonment, he was sullen;
In the time of his Liberty, he was lose; in the time of his Imprisonment, he was sullen;
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and when he was at the Stake, he was mad, with horror of Conscience, mad. O! but true saving Faith wil not flinch, and give in at last.
and when he was At the Stake, he was mad, with horror of Conscience, mad. OH! but true Saving Faith will not flinch, and give in At last.
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The three Children, did not only come to the Fire, but rid out the storm. But I say no more in this, only thus. Seventhly:
The three Children, did not only come to the Fire, but rid out the storm. But I say no more in this, only thus. Seventhly:
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Though a wicked man may suffer much, and that upon the account of his Religion; yet he doth not bring forth the quiet fruit of Righteousness:
Though a wicked man may suffer much, and that upon the account of his Religion; yet he does not bring forth the quiet fruit of Righteousness:
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but true saving Faith doth, it suffers, and brings forth the quiet fruit of Righteousness. So that now you see by al this, that it is Faith alone;
but true Saving Faith does, it suffers, and brings forth the quiet fruit of Righteousness. So that now you see by all this, that it is Faith alone;
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it is true saving Faith, and Faith alone, that wil carry a man through Sufferings. But then, Thirdly.
it is true Saving Faith, and Faith alone, that will carry a man through Sufferings. But then, Thirdly.
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You wil say, How, and by what means, can Faith do this? What is there in Faith to do it, to carry a man through hard things,
You will say, How, and by what means, can Faith do this? What is there in Faith to do it, to carry a man through hard things,
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It is the work of Faith, to make a man resign, and give up his wil, to the wil of God;
It is the work of Faith, to make a man resign, and give up his will, to the will of God;
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and when a man can do so, what may he not suffer? Secondly:
and when a man can do so, what may he not suffer? Secondly:
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It is the work of Faith, the proper work of Faith, to cleave close unto the Commandement of God.
It is the work of Faith, the proper work of Faith, to cleave close unto the Commandment of God.
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True, Satan, I am an unworthy Creature; but God hath commanded me to beleeve: True, I am a great Sinner;
True, Satan, I am an unworthy Creature; but God hath commanded me to believe: True, I am a great Sinner;
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but God hath commanded me to beleeve.
but God hath commanded me to believe.
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Faith doth peremptorily stick unto the Commandement, and it leaves God to answer unto the Objections,
Faith does peremptorily stick unto the Commandment, and it leaves God to answer unto the Objections,
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and Inconveniences that follow upon his Obedience to the Commandement, it leaves that to God.
and Inconveniences that follow upon his obedience to the Commandment, it leaves that to God.
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11077
By Faith Abraham, when he was called to go out, obeyed, not knowing whether he should go.
By Faith Abraham, when he was called to go out, obeyed, not knowing whither he should go.
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Now when a man can do this, what may he not suffer? Thirdly:
Now when a man can do this, what may he not suffer? Thirdly:
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11079
It is the proper Work of Faith to close with the Gospel, whereby the Soul doth receive the fulness of the Spirit, the Promise of the Father.
It is the proper Work of Faith to close with the Gospel, whereby the Soul does receive the fullness of the Spirit, the Promise of the Father.
pn31 vbz dt j n1 pp-f n1 pc-acp vvi p-acp dt n1, c-crq dt n1 vdz vvi dt n1 pp-f dt n1, dt n1 pp-f dt n1.
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Now when a mans heart is filled with the Spirit of God, what may he not suffer? Pray do but consider the Apostles,
Now when a men heart is filled with the Spirit of God, what may he not suffer? Pray do but Consider the Apostles,
av c-crq dt ng1 n1 vbz vvn p-acp dt n1 pp-f np1, r-crq vmb pns31 xx vvi? uh-v vdb p-acp vvi dt n2,
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after that the Spirit came upon them, you know they would suffer any thing, though it were never so great:
After that the Spirit Come upon them, you know they would suffer any thing, though it were never so great:
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before the Spirit came upon them, though they had the Personal presence of Christ, they could not suffer any thing,
before the Spirit Come upon them, though they had the Personal presence of christ, they could not suffer any thing,
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though it was never so smal.
though it was never so small.
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11084
Now Faith doth close with the Promise of the Gospel, whereby the Soul doth receive the Spirit of God, the Promise of the Father. Fourthly:
Now Faith does close with the Promise of the Gospel, whereby the Soul does receive the Spirit of God, the Promise of the Father. Fourthly:
av n1 vdz vvi p-acp dt n1 pp-f dt n1, c-crq dt n1 vdz vvi dt n1 pp-f np1, dt n1 pp-f dt n1. ord:
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It is the proper Work of Faith, to look upon the recompence of Reward.
It is the proper Work of Faith, to look upon the recompense of Reward.
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By Faith Moses had an Eye to the recompence of Reward, and so chose Affliction with the People of God.
By Faith Moses had an Eye to the recompense of Reward, and so chosen Affliction with the People of God.
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11087
Saith our Savior to his Disciples, Let not your hearts be troubled; How so Lord? Saith he, I go to prepare a place for you:
Says our Saviour to his Disciples, Let not your hearts be troubled; How so Lord? Says he, I go to prepare a place for you:
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In my Fathers House, there are many Mansions. Faith shews one the Glory, and the Joyes of Heaven;In my Father's House, there Are many Mansions. Faith shows one the Glory, and the Joys of Heaven;
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and when a man sees those things, what may he not suffer? Fiftly:
and when a man sees those things, what may he not suffer? Fifty:
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11090
The more that a man can see the hand of God as a Father upon the Rod, the more able he wil be to suffer, and the more cheerful.
The more that a man can see the hand of God as a Father upon the Rod, the more able he will be to suffer, and the more cheerful.
dt av-dc cst dt n1 vmb vvi dt n1 pp-f np1 p-acp dt n1 p-acp dt n1, dt av-dc j pns31 vmb vbi pc-acp vvi, cc dt av-dc j.
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11091
Ye bring a Child to School, and he sees the School hung with Rods, in every corner a Rod, and the Child is afraid:
You bring a Child to School, and he sees the School hung with Rods, in every corner a Rod, and the Child is afraid:
pn22 vvb dt n1 pc-acp vvi, cc pns31 vvz dt n1 vvd p-acp n2, p-acp d n1 dt n1, cc dt n1 vbz j:
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but if his Fathers House be set with Rods, the Child is not afraid in his Fathers House.
but if his Father's House be Set with Rods, the Child is not afraid in his Father's House.
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I was dumb, and opened not my mouth, for thou Lord hast done it, saith Faith. Sixtly:I was dumb, and opened not my Mouth, for thou Lord hast done it, Says Faith. Sixty:
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11096
The more a man can see to the end of his Affliction, and Suffering, the more able he wil be to go through it.
The more a man can see to the end of his Affliction, and Suffering, the more able he will be to go through it.
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Now Faith tels a man that there is an end:
Now Faith tells a man that there is an end:
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11098
No temptation (saith the word of Faith) hath befallen you, but what is common; No temptation (Says the word of Faith) hath befallen you, but what is Common;
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and with the Temptation, there is an out-let, there is a door, a door in the Ark,
and with the Temptation, there is an outlet, there is a door, a door in the Ark,
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11100
although the door may be under water, and the out-let may be under water.
although the door may be under water, and the outlet may be under water.
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Faith doth not only tel a man that there is an end, but that the end shal be good,
Faith does not only tell a man that there is an end, but that the end shall be good,
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and al shal work together for his good;
and all shall work together for his good;
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yea, it tels a man, that his affliction shall be but for a moment, and that moment shal be recompenced with abundance of Comfort, Psal. 30. ver. 5. For his Anger endureth but a moment; in his Favor is Life:
yea, it tells a man, that his affliction shall be but for a moment, and that moment shall be recompensed with abundance of Comfort, Psalm 30. ver. 5. For his Anger Endureth but a moment; in his Favour is Life:
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Weeping may endure for a night, but Joy cometh in the morning. So also in Isa. 54. verse 7. For a smal moment have I forsaken thee;
Weeping may endure for a night, but Joy comes in the morning. So also in Isaiah 54. verse 7. For a small moment have I forsaken thee;
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11105
but with great mercy will I gather thee: In a little Wrath I hid my Face from thee for a moment;
but with great mercy will I gather thee: In a little Wrath I hid my Face from thee for a moment;
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but with everlasting kindness, will I have mercy on thee, saith the Lord thy Redeemer: Faith tels us this.but with everlasting kindness, will I have mercy on thee, Says the Lord thy Redeemer: Faith tells us this.
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11107
Now when a man knows, and considers this, what may he not suffer? Seventhly: It is the proper work of Faith, to look on both sides of the Dispensation;
Now when a man knows, and considers this, what may he not suffer? Seventhly: It is the proper work of Faith, to look on both sides of the Dispensation;
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there is a dark side, and there is a light side, in Affliction, and Suffering:
there is a dark side, and there is a Light side, in Affliction, and Suffering:
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Sence and Reason looks only on the dark side, but Faith looks to both sides of the Dispensation.
Sense and Reason looks only on the dark side, but Faith looks to both sides of the Dispensation.
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It is written of Mr. Latimer, the blessed Martyr, that when he was to go to the Stake, taking leave of his fellow Prisoners, saith he, Be of good Comfort, O my Friends, and Brethren;
It is written of Mr. Latimer, the blessed Martyr, that when he was to go to the Stake, taking leave of his fellow Prisoners, Says he, Be of good Comfort, Oh my Friends, and Brothers;
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for though we go to the Stake to day, and be burnt to Fire, we shal light such a Candle in England, as shal never be put out;
for though we go to the Stake to day, and be burned to Fire, we shall Light such a Candle in England, as shall never be put out;
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we shal make such a Fire in England to day, as shal never be quenched: he saw both sides of the Dispensation, because he beleeved.
we shall make such a Fire in England to day, as shall never be quenched: he saw both sides of the Dispensation, Because he believed.
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Faith wil shew one both sides of the Dispensation. Eightly:
Faith will show one both sides of the Dispensation. Eighth:
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It is the proper Work of Faith, to see one contrary in another, or through another:
It is the proper Work of Faith, to see one contrary in Another, or through Another:
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it wil see the Smiles of God, in the midst of Frowns; it wil see Love, in the midst of Anger;
it will see the Smiles of God, in the midst of Frowns; it will see Love, in the midst of Anger;
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And so in prosperous times men do not see the Nests of their hearts and lives;
And so in prosperous times men do not see the Nests of their hearts and lives;
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it will see Order in the midst of Confusion; it wil see Mercy in the midst o• Misery;
it will see Order in the midst of Confusion; it will see Mercy in the midst o• Misery;
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it wil see a door of Hope in the Valley of Achor. Faith, it looks upon things with the Prospective of the Promise;
it will see a door of Hope in the Valley of Achor. Faith, it looks upon things with the Prospective of the Promise;
pn31 vmb vvi dt n1 pp-f n1 p-acp dt n1 pp-f np1. n1, pn31 vvz p-acp n2 p-acp dt n-jn pp-f dt n1;
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and the Promise speaks on this wise, in Deut. 32. verse 36. saith the Lord there, The Lord shall judg his People,
and the Promise speaks on this wise, in Deuteronomy 32. verse 36. Says the Lord there, The Lord shall judge his People,
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and repent himself for his Servants, when he sees that their power is gone, and there is none shut up, or left. and Repent himself for his Servants, when he sees that their power is gone, and there is none shut up, or left.
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Faith (I say) sees one contrary in another, or beyond another; and when a man can do so, what may he not suffer? And Ninthly, and lastly:
Faith (I say) sees one contrary in Another, or beyond Another; and when a man can do so, what may he not suffer? And Ninthly, and lastly:
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If God do engage to help and succor in afflictions, and if the Lord do count himself engaged to succor, deliver,
If God do engage to help and succour in afflictions, and if the Lord do count himself engaged to succour, deliver,
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and help in Affliction, because men trust in the Lord; surely Faith can do very much in the day of Affliction.
and help in Affliction, Because men trust in the Lord; surely Faith can do very much in the day of Affliction.
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Now I pray look into Scripture, and you shal see that the Lord is engaged upon this account, in Psal 37. last;
Now I pray look into Scripture, and you shall see that the Lord is engaged upon this account, in Psalm 37. last;
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And the Lord shall help them, and deliver them; he shall deliver them from the wicked, and slave them, because they trust in him. And the Lord shall help them, and deliver them; he shall deliver them from the wicked, and slave them, Because they trust in him.
cc dt n1 vmb vvi pno32, cc vvi pno32; pns31 vmb vvi pno32 p-acp dt j, cc n1 pno32, c-acp pns32 vvb p-acp pno31.
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So in Isai. 26. verse 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee.
So in Isaiah 26. verse 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, Because he Trusteth in thee.
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Mark the words, Thou wilt keep him in perfect peace, so you read it; but in the Hebrew, the words run thus; Thou wilt keep peace, peace;
Mark the words, Thou wilt keep him in perfect peace, so you read it; but in the Hebrew, the words run thus; Thou wilt keep peace, peace;
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not peace and doubting, not peace and trouble; but peace, peace, why? because he trusteth in thee.
not peace and doubting, not peace and trouble; but peace, peace, why? Because he Trusteth in thee.
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But I cannot trust in God, I have no assurance of Gods Love:
But I cannot trust in God, I have no assurance of God's Love:
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Mark the words, he wil keep him in peace, peace, whose mind is stayed on thee;
Mark the words, he will keep him in peace, peace, whose mind is stayed on thee;
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he doth not say, who hath assurance of Gods Love, but if it be but a Faith of Relyance,
he does not say, who hath assurance of God's Love, but if it be but a Faith of Reliance,
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though it be not a Faith of Assurance;
though it be not a Faith of Assurance;
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he wil keep him in peace, peace, whose mind is stayed on thee, because he trusteth in thee.
he will keep him in peace, peace, whose mind is stayed on thee, Because he Trusteth in thee.
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Now if the Lord be thus engaged to help, and succor men that do beleeve, then certainly Faith can do very much in a suffering day.
Now if the Lord be thus engaged to help, and succour men that do believe, then Certainly Faith can do very much in a suffering day.
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Now I have given you an account of the General, how it comes to pass that Faith can do it:
Now I have given you an account of the General, how it comes to pass that Faith can do it:
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Faith wil carry us through al our Sufferings, though they be never so great, and you see how Faith can do it,
Faith will carry us through all our Sufferings, though they be never so great, and you see how Faith can do it,
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and so the Doctrine is cleer.
and so the Doctrine is clear.
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Now for Application.
Now for Application.
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and such of whom the World was not worthy.
and such of whom the World was not worthy.
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11138
If true saving Faith be such an accommodation unto al our Suffering, then in case that any of you are to suffer any great Suffering, the first thing you do, cal in for Faith:
If true Saving Faith be such an accommodation unto all our Suffering, then in case that any of you Are to suffer any great Suffering, the First thing you do, call in for Faith:
cs j j-vvg n1 vbb d dt n1 p-acp d po12 vvg, av p-acp n1 cst d pp-f pn22 vbr pc-acp vvi d j vvg, dt ord n1 pn22 vdb, vvb p-acp p-acp n1:
(32) application (DIV2)
1338
Image 269
11139
As I said upon the former Doctrine, seeing that Faith wil do great things; and therefore if you have any great thing to do, cal in for Faith:
As I said upon the former Doctrine, seeing that Faith will do great things; and Therefore if you have any great thing to do, call in for Faith:
c-acp pns11 vvd p-acp dt j n1, vvg d n1 vmb vdi j n2; cc av cs pn22 vhb d j n1 pc-acp vdi, vvb p-acp p-acp n1:
(32) application (DIV2)
1338
Image 269
11140
So now I say upon this Doctrine, Seeing that true saving Faith can, and wil suffer very hard things, in case you have any thing to suffer,
So now I say upon this Doctrine, Seeing that true Saving Faith can, and will suffer very hard things, in case you have any thing to suffer,
av av pns11 vvb p-acp d n1, vvg cst j j-vvg n1 vmb, cc vmb vvi av j n2, p-acp n1 pn22 vhb d n1 pc-acp vvi,
(32) application (DIV2)
1338
Image 269
11141
first cal in for Faith, cal in for Faith.
First call in for Faith, call in for Faith.
ord vvb p-acp p-acp n1, vvb p-acp p-acp n1.
(32) application (DIV2)
1338
Image 269
11142
If you have a great sickness, you wil send for the best Physitian that hath the most skil at such a Disease.
If you have a great sickness, you will send for the best physician that hath the most skill At such a Disease.
cs pn22 vhb dt j n1, pn22 vmb vvi p-acp dt js n1 cst vhz dt av-ds n1 p-acp d dt n1.
(32) application (DIV2)
1338
Image 269
11143
Faith hath the best skil at your Suffering, and therefore send, and call in for Faith as soon:
Faith hath the best skill At your Suffering, and Therefore send, and call in for Faith as soon:
n1 vhz dt js n1 p-acp po22 vvg, cc av vvb, cc vvb p-acp p-acp n1 c-acp av:
(32) application (DIV2)
1338
Image 269
11144
as ever you come to the brink of these Waters, cal for your Faith, and look to your Faith.
as ever you come to the brink of these Waters, call for your Faith, and look to your Faith.
c-acp av pn22 vvb p-acp dt n1 pp-f d n2, vvb p-acp po22 n1, cc vvb p-acp po22 n1.
(32) application (DIV2)
1338
Image 269
11145
You wil say, But these are no suffering times, the Winter is past, and there is no suffering now.
You will say, But these Are no suffering times, the Winter is past, and there is no suffering now.
pn22 vmb vvi, p-acp d vbr dx j-vvg n2, dt n1 vbz j, cc pc-acp vbz dx vvg av.
(32) application (DIV2)
1339
Image 269
11146
Then bless God, and praise the Lord that you have so much Gospel Liberty as you have.
Then bless God, and praise the Lord that you have so much Gospel Liberty as you have.
av vvb np1, cc vvi dt n1 cst pn22 vhb av d n1 n1 c-acp pn22 vhb.
(32) application (DIV2)
1340
Image 269
11147
But our Lord and Savior saith, that in the last daies, there shal be such great tribulation as never was;
But our Lord and Saviour Says, that in the last days, there shall be such great tribulation as never was;
p-acp po12 n1 cc n1 vvz, cst p-acp dt ord n2, pc-acp vmb vbi d j n1 c-acp av-x vbds;
(32) application (DIV2)
1340
Image 269
11148
and I am sure we are fallen into the last daies: our Brethren in the Vallies of P•edmont, they have suffered;
and I am sure we Are fallen into the last days: our Brothers in the Valleys of P•edmont, they have suffered;
cc pns11 vbm j pns12 vbr vvn p-acp dt ord n2: po12 n2 p-acp dt n2 pp-f np1, pns32 vhb vvn;
(32) application (DIV2)
1340
Image 269
11149
and the Apostle commands us to be in bonds with those that are in bonds, and to be afflicted with those that are afflicted;
and the Apostle commands us to be in bonds with those that Are in bonds, and to be afflicted with those that Are afflicted;
cc dt n1 vvz pno12 pc-acp vbi p-acp n2 p-acp d cst vbr p-acp n2, cc pc-acp vbi vvn p-acp d cst vbr vvn;
(32) application (DIV2)
1340
Image 269
11150
what do you know what your Faith may do for them? But to come a little neerer our selves;
what do you know what your Faith may do for them? But to come a little nearer our selves;
q-crq vdb pn22 vvb r-crq po22 n1 vmb vdi p-acp pno32? p-acp pc-acp vvi dt j av-jc po12 n2;
(32) application (DIV2)
1340
Image 269
11151
Is there never a Servant here that suffers from an evil Master, that would fain go to the Ordinance, frequent the Ordinance,
Is there never a Servant Here that suffers from an evil Master, that would fain go to the Ordinance, frequent the Ordinance,
vbz pc-acp av-x dt n1 av cst vvz p-acp dt j-jn n1, cst vmd av-j vvi p-acp dt n1, vvi dt n1,
(32) application (DIV2)
1341
Image 269
11152
but checked, scorned, and despised by his Master? Is there never a Husband here,
but checked, scorned, and despised by his Master? Is there never a Husband Here,
cc-acp vvd, j-vvn, cc vvn p-acp po31 n1? vbz pc-acp av-x dt n1 av,
(32) application (DIV2)
1341
Image 269
11153
or Wife here, that suffers hard things from his, or her Relation, meerly upon the account of Religion? Is there never a man or woman here, that hath suffered hard things from the hand of his,
or Wife Here, that suffers hard things from his, or her Relation, merely upon the account of Religion? Is there never a man or woman Here, that hath suffered hard things from the hand of his,
cc n1 av, cst vvz j n2 p-acp png31, cc po31 n1, av-j p-acp dt n1 pp-f n1? vbz pc-acp av-x dt n1 cc n1 av, cst vhz vvn j n2 p-acp dt n1 pp-f png31,
(32) application (DIV2)
1341
Image 269
11154
or her Kindred, since they began to look towards Christ? Is there never a Professor here that suffers from the hand of some Professor? what devouring among us, biting, consuming one another? Of al reproachings,
or her Kindred, since they began to look towards christ? Is there never a Professor Here that suffers from the hand of Some Professor? what devouring among us, biting, consuming one Another? Of all reproachings,
cc po31 n1, c-acp pns32 vvd pc-acp vvi p-acp np1? vbz pc-acp av-x dt n1 av cst vvz p-acp dt n1 pp-f d n1? r-crq vvg p-acp pno12, vvg, vvg pi j-jn? pp-f d n2-vvg,
(32) application (DIV2)
1341
Image 269
11155
and sufferings, you wil find those most bitter that come from Professors, when one Professor doth reproach another,
and sufferings, you will find those most bitter that come from Professors, when one Professor does reproach Another,
cc n2, pn22 vmb vvi d av-ds j cst vvb p-acp n2, c-crq crd n1 vdz vvi j-jn,
(32) application (DIV2)
1341
Image 269
11156
and slander another, and persecute another.
and slander Another, and persecute Another.
cc vvi j-jn, cc vvi j-jn.
(32) application (DIV2)
1341
Image 269
11157
Now, if there be any here, unto you I speak, cal in for Faith, whatsoever your Sufferings be, cal in for Faith.
Now, if there be any Here, unto you I speak, call in for Faith, whatsoever your Sufferings be, call in for Faith.
av, cs pc-acp vbb d av, p-acp pn22 pns11 vvb, vvb p-acp p-acp n1, r-crq po22 n2 vbb, vvb p-acp p-acp n1.
(32) application (DIV2)
1341
Image 269
11158
But suppose there be none of these Sufferings among us, who knows how soon you,
But suppose there be none of these Sufferings among us, who knows how soon you,
p-acp vvb pc-acp vbi pix pp-f d n2 p-acp pno12, r-crq vvz c-crq av pn22,
(32) application (DIV2)
1342
Image 269
11159
or I may be called forth to Sufferings, if not in the PublicK, yet in our Particular? I have heard of a good man,
or I may be called forth to Sufferings, if not in the Public, yet in our Particular? I have herd of a good man,
cc pns11 vmb vbi vvn av p-acp n2, cs xx p-acp dt j, av p-acp po12 j-jn? pns11 vhb vvn pp-f dt j n1,
(32) application (DIV2)
1342
Image 269
11160
and woman, that were feasting at a great Dinner upon the account of Gods Goodness, and Mercy to their Family;
and woman, that were feasting At a great Dinner upon the account of God's goodness, and Mercy to their Family;
cc n1, cst vbdr vvg p-acp dt j n1 p-acp dt n1 pp-f npg1 n1, cc n1 p-acp po32 n1;
(32) application (DIV2)
1342
Image 269
11161
and while they were at Dinner, celebrating the goodness of the Lord to their Family, them and their Children, comes a Messenger in,
and while they were At Dinner, celebrating the Goodness of the Lord to their Family, them and their Children, comes a Messenger in,
cc cs pns32 vbdr p-acp n1, vvg dt n1 pp-f dt n1 p-acp po32 n1, pno32 cc po32 n2, vvz dt n1 p-acp,
(32) application (DIV2)
1342
Image 269
11162
and saith, One of your Children is dropt into the Well, and drowned Beloved in the Lord, Who knows how soon a Relation of yours,
and Says, One of your Children is dropped into the Well, and drowned beloved in the Lord, Who knows how soon a Relation of yours,
cc vvz, crd pp-f po22 n2 vbz vvn p-acp dt av, cc vvd vvn p-acp dt n1, r-crq vvz c-crq av dt n1 pp-f png22,
(32) application (DIV2)
1342
Image 269
11163
or mine, may be in the Well? how soon such a Comfort of yours,
or mine, may be in the Well? how soon such a Comfort of yours,
cc png11, vmb vbi p-acp dt av? uh-crq av d dt n1 pp-f png22,
(32) application (DIV2)
1342
Image 269
11164
or mine, may be in the Well? Wherefore cal in for Faith, in al your Sufferings cal in for Faith.
or mine, may be in the Well? Wherefore call in for Faith, in all your Sufferings call in for Faith.
cc png11, vmb vbi p-acp dt av? q-crq vvb p-acp p-acp n1, p-acp d po22 n2 vvb p-acp p-acp n1.
(32) application (DIV2)
1342
Image 269
11165
You wil say unto me, What shall we do that we may so strengthen, or improve our Faith,
You will say unto me, What shall we do that we may so strengthen, or improve our Faith,
pn22 vmb vvi p-acp pno11, q-crq vmb pns12 vdi cst pns12 vmb av vvi, cc vvb po12 n1,
(32) application (DIV2)
1343
Image 269
11166
as that we may bear up in a way of beleeving against Sufferings;
as that we may bear up in a Way of believing against Sufferings;
c-acp cst pns12 vmb vvi a-acp p-acp dt n1 pp-f vvg p-acp n2;
(32) application (DIV2)
1343
Image 269
11167
for I am a man, or a woman that (I confess) have met with Sufferings,
for I am a man, or a woman that (I confess) have met with Sufferings,
c-acp pns11 vbm dt n1, cc dt n1 cst (pns11 vvb) vhb vvn p-acp n2,
(32) application (DIV2)
1343
Image 269
11168
and I am seldom out of Sufferings, somtimes in my Body, somtimes in my Name, somtimes in my Estate, somtimes in my Relation,
and I am seldom out of Sufferings, sometimes in my Body, sometimes in my Name, sometimes in my Estate, sometimes in my Relation,
cc pns11 vbm av av pp-f n2, av p-acp po11 n1, av p-acp po11 n1, av p-acp po11 n1, av p-acp po11 n1,
(32) application (DIV2)
1343
Image 269
11169
and the Lord knows what I may be called to suffer;
and the Lord knows what I may be called to suffer;
cc dt n1 vvz r-crq pns11 vmb vbi vvn pc-acp vvi;
(32) application (DIV2)
1343
Image 269
11170
what shall we do, that we may so strengthen, or improve our Faith, that we may bear up in a way of beleeving, against al our Sufferings? what shall we do, that we may so strengthen, or improve our Faith, that we may bear up in a Way of believing, against all our Sufferings?
q-crq vmb pns12 vdi, cst pns12 vmb av vvi, cc vvb po12 n1, cst pns12 vmb vvi a-acp p-acp dt n1 pp-f vvg, p-acp d po12 n2?
(32) application (DIV2)
1343
Image 269
11171
First of al, Consider frequently what great things the Lord hath done for you already: I will remember the years of the right hand of the most high;
First of all, Consider frequently what great things the Lord hath done for you already: I will Remember the Years of the right hand of the most high;
ord pp-f d, vvb av-j r-crq j n2 dt n1 vhz vdn p-acp pn22 av: pns11 vmb vvi dt n2 pp-f dt j-jn n1 pp-f dt av-ds j;
(32) application (DIV2)
1344
Image 269
11172
I will remember all thy wondrous works, saith the Psalmist; stirring up his Faith, and getting strength from Faith.I will Remember all thy wondrous works, Says the Psalmist; stirring up his Faith, and getting strength from Faith.
pns11 vmb vvi d po21 j n2, vvz dt n1; vvg a-acp po31 n1, cc vvg n1 p-acp n1.
(32) application (DIV2)
1344
Image 269
11173
The Consideration of what great things God hath done for you already, wil engage your heart,
The Consideration of what great things God hath done for you already, will engage your heart,
dt n1 pp-f r-crq j n2 np1 vhz vdn p-acp pn22 av, vmb vvi po22 n1,
(32) application (DIV2)
1344
Image 269
11174
and make you willing to suffer:
and make you willing to suffer:
cc vvb pn22 j pc-acp vvi:
(32) application (DIV2)
1344
Image 269
11175
For Example, go along wih me a little, and I wil instance only in that great matter of your first Conversion, and turning to God.
For Exampl, go along with me a little, and I will instance only in that great matter of your First Conversion, and turning to God.
p-acp n1, vvb a-acp p-acp pno11 dt j, cc pns11 vmb n1 av-j p-acp cst j n1 pp-f po22 ord n1, cc vvg p-acp np1.
(32) application (DIV2)
1344
Image 269
11176
That day that thou were converted, and brought home to God, al thy sins were pardoned, past, present, and to come;
That day that thou were converted, and brought home to God, all thy Sins were pardoned, past, present, and to come;
cst n1 cst pns21 vbdr vvn, cc vvd av-an p-acp np1, d po21 n2 vbdr vvn, j, j, cc pc-acp vvi;
(32) application (DIV2)
1344
Image 269
11177
I say, vertually those that are to come.
I say, virtually those that Are to come.
pns11 vvb, av-j d cst vbr pc-acp vvi.
(32) application (DIV2)
1344
Image 269
11178
That day that thou were converted, and brought home to God, thou wert made the Child of God,
That day that thou were converted, and brought home to God, thou Wertenberg made the Child of God,
cst n1 cst pns21 vbdr vvn, cc vvd av-an p-acp np1, pns21 vbd2r vvn dt n1 pp-f np1,
(32) application (DIV2)
1344
Image 269
11179
and Heir of the Kingdom which is incorruptible, undefiled; and which fadeth not away.
and Heir of the Kingdom which is incorruptible, undefiled; and which fades not away.
cc n1 pp-f dt n1 r-crq vbz j, j; cc r-crq vvz xx av.
(32) application (DIV2)
1344
Image 269
11327
A true Beleever is very sensible of his Unbelief;
A true Believer is very sensible of his Unbelief;
dt j n1 vbz av j pp-f po31 n1;
(32) application (DIV2)
1359
Image 269
11180
That day thou wert converted, and brought home to God, thou hadst the Key of the Scripture put into thy bosom, I say, thou hadst the Key of the Scripture put into thy bosom to wear it, I mean the Spirit of God:
That day thou Wertenberg converted, and brought home to God, thou Hadst the Key of the Scripture put into thy bosom, I say, thou Hadst the Key of the Scripture put into thy bosom to wear it, I mean the Spirit of God:
cst n1 pns21 vbd2r vvn, cc vvd av-an p-acp np1, pns21 vhd2 dt n1 pp-f dt n1 vvn p-acp po21 n1, pns11 vvb, pns21 vhd2 dt n1 pp-f dt n1 vvd p-acp po21 n1 pc-acp vvi pn31, pns11 vvb dt n1 pp-f np1:
(32) application (DIV2)
1344
Image 269
11181
That day that thou were converted, and brought home to God, thy old Nature was taken away,
That day that thou were converted, and brought home to God, thy old Nature was taken away,
cst n1 cst pns21 vbdr vvn, cc vvd av-an p-acp np1, po21 j n1 vbds vvn av,
(32) application (DIV2)
1344
Image 269
11182
and thou were made partaker of the Divine Nature.
and thou were made partaker of the Divine Nature.
cc pns21 vbdr vvn n1 pp-f dt j-jn n1.
(32) application (DIV2)
1344
Image 269
11183
That day that thou were converted, and brought home to God, thou wert received into Union with Christ,
That day that thou were converted, and brought home to God, thou Wertenberg received into union with christ,
cst n1 cst pns21 vbdr vvn, cc vvd av-an p-acp np1, pns21 vbd2r vvn p-acp n1 p-acp np1,
(32) application (DIV2)
1344
Image 269
11184
and into Communion, thou wert received into Union, and into Communion with the Father, and with Jesus Christ.
and into Communion, thou Wertenberg received into union, and into Communion with the Father, and with jesus christ.
cc p-acp n1, pns21 vbd2r vvn p-acp n1, cc p-acp n1 p-acp dt n1, cc p-acp np1 np1.
(32) application (DIV2)
1344
Image 269
11185
That day that thou wert converted, and brought home to God, thy Soul was freed; those that the Son makes free, they are free indeed;
That day that thou Wertenberg converted, and brought home to God, thy Soul was freed; those that the Son makes free, they Are free indeed;
cst n1 cst pns21 vbd2r vvn, cc vvd av-an p-acp np1, po21 n1 vbds vvn; d cst dt n1 vvz j, pns32 vbr j av;
(32) application (DIV2)
1344
Image 269
11186
though your wil were not libera, yet it was liberata; as soon as a man is converted,
though your will were not Libera, yet it was liberata; as soon as a man is converted,
cs po22 n1 vbdr xx fw-fr, av pn31 vbds fw-la; a-acp av c-acp dt n1 vbz vvn,
(32) application (DIV2)
1344
Image 269
11187
and brought home to God, he is free to Duty, though not free from Duty; and he is free from his sin, though he be not free to his sin.
and brought home to God, he is free to Duty, though not free from Duty; and he is free from his since, though he be not free to his since.
cc vvd av-an p-acp np1, pns31 vbz j p-acp n1, cs xx j p-acp n1; cc pns31 vbz j p-acp po31 n1, cs pns31 vbb xx j p-acp po31 n1.
(32) application (DIV2)
1344
Image 269
11188
That day thou wert converted, and brought home to God, thou wert received unto the special Protection of God,
That day thou Wertenberg converted, and brought home to God, thou Wertenberg received unto the special Protection of God,
cst n1 pns21 vbd2r vvn, cc vvd av-an p-acp np1, pns21 vbd2r vvn p-acp dt j n1 pp-f np1,
(32) application (DIV2)
1344
Image 269
11189
though not to free, yet to sanctifie, and sweeten your Affliction.
though not to free, yet to sanctify, and sweeten your Affliction.
cs xx pc-acp vvi, av pc-acp vvi, cc vvb po22 n1.
(32) application (DIV2)
1344
Image 269
11190
That day you were converted, and brought home to God, you had a Right, and Title given you unto al the Ordinances, Jus ad rem, though not in re; they are your Fathers Plate,
That day you were converted, and brought home to God, you had a Right, and Title given you unto all the Ordinances, Jus ad remembering, though not in re; they Are your Father's Plate,
cst n1 pn22 vbdr vvn, cc vvd av-an p-acp np1, pn22 vhd dt j-jn, cc n1 vvn pn22 p-acp d dt n2, fw-la fw-la vvg, c-acp xx p-acp zz; pns32 vbr po22 ng1 n1,
(32) application (DIV2)
1344
Image 269
11191
and as a Child you may drink out of your Fathers Plate.
and as a Child you may drink out of your Father's Plate.
cc p-acp dt n1 pn22 vmb vvi av pp-f po22 ng1 n1.
(32) application (DIV2)
1344
Image 269
11192
That day thou wert converted, and brought home to God, thou hadst a special Right and Title given thee unto al the Creatures:
That day thou Wertenberg converted, and brought home to God, thou Hadst a special Right and Title given thee unto all the Creatures:
cst n1 pns21 vbd2r vvn, cc vvd av-an p-acp np1, pns21 vhd2 dt j n-jn cc n1 vvn pno21 p-acp d dt n2:
(32) application (DIV2)
1344
Image 269
11193
you may look up to Heaven, and see the Stars, and say, these are my Fathers Candles;
you may look up to Heaven, and see the Stars, and say, these Are my Father's Candles;
pn22 vmb vvi a-acp p-acp n1, cc vvi dt n2, cc vvi, d vbr po11 ng1 n2;
(32) application (DIV2)
1344
Image 269
11194
and when you hear the Thunder, you may say, this is my Fathers Voyce, and when you see the Sea, you may say, this is my Fathers Fish-pond;
and when you hear the Thunder, you may say, this is my Father's Voice, and when you see the Sea, you may say, this is my Father's Fishpond;
cc c-crq pn22 vvb dt n1, pn22 vmb vvi, d vbz po11 ng1 n1, cc c-crq pn22 vvb dt n1, pn22 vmb vvi, d vbz po11 ng1 n1;
(32) application (DIV2)
1344
Image 269
11195
and when you see the Godly men of the World, you may say, these are my Fathers Children;
and when you see the Godly men of the World, you may say, these Are my Father's Children;
cc c-crq pn22 vvb dt j n2 pp-f dt n1, pn22 vmb vvi, d vbr po11 ng1 n2;
(32) application (DIV2)
1344
Image 269
11196
and when you see wicked men, you may say, these are my Fathers Dish-clouts to make his Children clean;
and when you see wicked men, you may say, these Are my Father's Dishclouts to make his Children clean;
cc c-crq pn22 vvb j n2, pn22 vmb vvi, d vbr po11 ng1 n2 pc-acp vvi po31 n2 j;
(32) application (DIV2)
1344
Image 269
11197
and when you consider of the Devils, you may say, these are my Fathers Hang-men, his Executioners;
and when you Consider of the Devils, you may say, these Are my Father's Hangmen, his Executioners;
cc c-crq pn22 vvb pp-f dt n2, pn22 vmb vvi, d vbr po11 ng1 n2, po31 n2;
(32) application (DIV2)
1344
Image 269
11198
and when you see the Gold, and Riches, and Wealth of the World, you may say, this is my Fathers Dung-hil.
and when you see the Gold, and Riches, and Wealth of the World, you may say, this is my Father's Dunghill.
cc c-crq pn22 vvb dt n1, cc n2, cc n1 pp-f dt n1, pn22 vmb vvi, d vbz po11 ng1 n1.
(32) application (DIV2)
1344
Image 269
11199
I say, that day thou art converted, and brought home to God, God doth great things for you in that moment.
I say, that day thou art converted, and brought home to God, God does great things for you in that moment.
pns11 vvb, cst n1 pns21 vb2r vvn, cc vvd av-an p-acp np1, np1 vdz j n2 p-acp pn22 p-acp d n1.
(32) application (DIV2)
1344
Image 269
11200
Now the more that you consider what great things God hath done for you, the more your heart is engaged to God;
Now the more that you Consider what great things God hath done for you, the more your heart is engaged to God;
av dt av-dc cst pn22 vvb r-crq j n2 np1 vhz vdn p-acp pn22, dt av-dc po22 n1 vbz vvn p-acp np1;
(32) application (DIV2)
1344
Image 269
11201
and the more your heart is engaged, the more willing, and able you wil be to suffer. Secondly:
and the more your heart is engaged, the more willing, and able you will be to suffer. Secondly:
cc dt av-dc po22 n1 vbz vvn, dt av-dc j, cc j pn22 vmb vbi pc-acp vvi. ord:
(32) application (DIV2)
1344
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If you would strengthen your Faith to suffer great, and hard things, study much the Book of the Revelation, which is a standing Cordial for the relief of the Saints, in suffering in Anti-christian times;
If you would strengthen your Faith to suffer great, and hard things, study much the Book of the Revelation, which is a standing Cordial for the relief of the Saints, in suffering in Antichristian times;
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(32) application (DIV2)
1345
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and study, and read, and commend to your Children, the Book of Martyrs, where you have Examples to the Life, of the People of God, dying for the Faith:
and study, and read, and commend to your Children, the Book of Martyrs, where you have Examples to the Life, of the People of God, dying for the Faith:
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(32) application (DIV2)
1345
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but above al things, study much the Sufferings of Christ. Faith, true saving Faith, it loves to dwel in the Wounds of Christ;
but above all things, study much the Sufferings of christ. Faith, true Saving Faith, it loves to dwell in the Wounds of christ;
cc-acp p-acp d n2, vvb d dt n2 pp-f np1. n1, j j-vvg n1, pn31 vvz pc-acp vvi p-acp dt n2 pp-f np1;
(32) application (DIV2)
1345
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and beleeve it, the sight of a suffering Christ wil teach one to suffer; nothing like it:
and believe it, the sighed of a suffering christ will teach one to suffer; nothing like it:
cc vvb pn31, dt n1 pp-f dt n1 np1 vmb vvi pi pc-acp vvi; pix av-j pn31:
(32) application (DIV2)
1345
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the example of Christ, especially the sight of Christs Sufferings, wil not only teach you to suffer,
the Exampl of christ, especially the sighed of Christ Sufferings, will not only teach you to suffer,
dt n1 pp-f np1, av-j dt n1 pp-f npg1 n2, vmb xx av-j vvi pn22 pc-acp vvi,
(32) application (DIV2)
1345
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but wil sanctifie your heart by the Suffering, and wil provoke you to suffer.
but will sanctify your heart by the Suffering, and will provoke you to suffer.
cc-acp vmb vvi po22 n1 p-acp dt vvg, cc vmb vvi pn22 pc-acp vvi.
(32) application (DIV2)
1345
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What! shal the Lord Christ suffer such great things for me, and shal I suffer nothing for him? Study the Sufferings of Christ. Thirdly:
What! shall the Lord christ suffer such great things for me, and shall I suffer nothing for him? Study the Sufferings of christ. Thirdly:
uh vmb dt n1 np1 vvi d j n2 p-acp pno11, cc vmb pns11 vvi pix p-acp pno31? n1 dt n2 pp-f np1. ord:
(32) application (DIV2)
1345
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11209
If you would so strengthen your Faith as you may be able to suffer hard things, consider much,
If you would so strengthen your Faith as you may be able to suffer hard things, Consider much,
cs pn22 vmd av vvi po22 n1 c-acp pn22 vmb vbi j pc-acp vvi j n2, vvb d,
(32) application (DIV2)
1346
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11210
and frequently, the great gains of Suffering, possess your heart therewithal. Beloved, Suffering times are gaining times;
and frequently, the great gains of Suffering, possess your heart therewithal. beloved, Suffering times Are gaining times;
cc av-j, dt j n2 pp-f vvg, vvb po22 n1 av. j-vvn, vvg n2 vbr vvg n2;
(32) application (DIV2)
1346
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11211
and if your heart, and mind were but possest with that Truth, it would not be a hard thing to suffer hard things, and that by Faith:
and if your heart, and mind were but possessed with that Truth, it would not be a hard thing to suffer hard things, and that by Faith:
cc cs po22 n1, cc n1 vbdr cc-acp vvd p-acp d n1, pn31 vmd xx vbi dt j n1 pc-acp vvi j n2, cc cst p-acp n1:
(32) application (DIV2)
1346
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11212
I shal therefore spend a little time to make out this, for the strengthening of your Faith, that suffering times are gaining times. Suffering times are Teaching times;
I shall Therefore spend a little time to make out this, for the strengthening of your Faith, that suffering times Are gaining times. Suffering times Are Teaching times;
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(32) application (DIV2)
1346
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11213
Blessed is the man whom thou chastisest, correctest, and teachest out of thy Law: Schola Crucis, Schola Lucis: Blessed is the man whom thou chastisest, correctest, and Teachest out of thy Law: School Crucis, School Lucis:
vvn vbz dt n1 ro-crq pns21 vv2, js, cc vv2 av pp-f po21 n1: np1 fw-la, np1 fw-la:
(32) application (DIV2)
1347
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11214
The Cross is Gods free School, where we learn much: Suffering times are teaching times. As Suffering times are teaching times, so suffering times are sindiscovering times;
The Cross is God's free School, where we Learn much: Suffering times Are teaching times. As Suffering times Are teaching times, so suffering times Are sindiscovering times;
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(32) application (DIV2)
1347
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11215
Afflictions recal sins past, and prevent sin to come;
Afflictions Recall Sins past, and prevent since to come;
n2 vvb n2 j, cc vvi n1 pc-acp vvi;
(32) application (DIV2)
1348
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11216
Afflictions shew us the emptiness of the Creature, the fulness of God, the vileness of sin.
Afflictions show us the emptiness of the Creature, the fullness of God, the vileness of since.
n2 vvb pno12 dt n1 pp-f dt n1, dt n1 pp-f np1, dt n1 pp-f n1.
(32) application (DIV2)
1348
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11217
When Adonibezek had his Thumbs and Toes cut off, he could remember his own sin.
When Adonibezek had his Thumbs and Toes Cut off, he could Remember his own since.
c-crq np1 vhd po31 n2 cc n2 vvn a-acp, pns31 vmd vvi po31 d n1.
(32) application (DIV2)
1348
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11218
You see how it is in Winter, when the Leaves are off the Hedges, you can see where the Birds Nests were;
You see how it is in Winter, when the Leaves Are off the Hedges, you can see where the Birds Nests were;
pn22 vvb c-crq pn31 vbz p-acp n1, c-crq dt n2 vbr p-acp dt n2, pn22 vmb vvi c-crq dt n2 n2 vbdr;
(32) application (DIV2)
1348
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11219
when the Leaves were on in Summer time, you could not see those Nests:
when the Leaves were on in Summer time, you could not see those Nests:
c-crq dt n2 vbdr a-acp p-acp n1 n1, pn22 vmd xx vvi d n2:
(32) application (DIV2)
1348
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11221
but when their Leaves are off, then their Nests are seen. Suffering times, are sin-discovering times.
but when their Leaves Are off, then their Nests Are seen. Suffering times, Are sindiscovering times.
cc-acp c-crq po32 n2 vbr a-acp, cs po32 n2 vbr vvn. vvg n2, vbr j n2.
(32) application (DIV2)
1348
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11222
As Suffering times, are sin-discovering times; so Suffering times, are Self-bethinking times.
As Suffering times, Are sindiscovering times; so Suffering times, Are Self-bethinking times.
p-acp vvg n2, vbr j n2; av vvg n2, vbr j n2.
(32) application (DIV2)
1349
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11223
You see many a man run on in the day of his Prosperity, and never bethinks himself.
You see many a man run on in the day of his Prosperity, and never bethinks himself.
pn22 vvb d dt n1 vvb a-acp p-acp dt n1 pp-f po31 n1, cc av-x vvz px31.
(32) application (DIV2)
1349
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11224
When the Prodigal was pinched, then he bethought himself; and Manasses in Prison, then he bethought himself:
When the Prodigal was pinched, then he bethought himself; and Manasses in Prison, then he bethought himself:
c-crq dt n-jn vbds vvn, cs pns31 vvd px31; cc np1 p-acp n1, cs pns31 vvd px31:
(32) application (DIV2)
1349
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11225
and saith Solomon, praying for the People in Adversity, If then they shal bethink themselves.
and Says Solomon, praying for the People in Adversity, If then they shall bethink themselves.
cc vvz np1, vvg p-acp dt n1 p-acp n1, cs av pns32 vmb vvi px32.
(32) application (DIV2)
1349
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11226
There is many a man that (I may say) doth owe his Convertion to his Affliction, and can say.
There is many a man that (I may say) does owe his Conversion to his Affliction, and can say.
pc-acp vbz d dt n1 cst (pns11 vmb vvi) vdz vvi po31 n1 p-acp po31 n1, cc vmb vvi.
(32) application (DIV2)
1349
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11227
If I had not been afflicted, I had never been converted. Suffering times, are Self-bethinking times.
If I had not been afflicted, I had never been converted. Suffering times, Are Self-bethinking times.
cs pns11 vhd xx vbn vvn, pns11 vhd av-x vbn vvn. vvg n2, vbr j n2.
(32) application (DIV2)
1349
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11228
As Suffering times, are Self-bethinking times; so Suffering times, are fruitful, and growing times:
As Suffering times, Are Self-bethinking times; so Suffering times, Are fruitful, and growing times:
p-acp vvg n2, vbr j n2; av vvg n2, vbr j, cc vvg n2:
(32) application (DIV2)
1350
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11229
Every Branch in me he pruneth, that it may bring forth more Fruit. Suffering times then, are growing times.Every Branch in me he pruneth, that it may bring forth more Fruit. Suffering times then, Are growing times.
d n1 p-acp pno11 pns31 vvz, cst pn31 vmb vvi av n1 np1 vvg n2 av, vbr vvg n2.
(32) application (DIV2)
1350
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11230
As Suffering times, are growing times; so Suffering times are Truth-advancing times: In the time of Prosperity we lose Truth, in time of Adversity we find Truth,
As Suffering times, Are growing times; so Suffering times Are Truth-advancing times: In the time of Prosperity we loose Truth, in time of Adversity we find Truth,
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(32) application (DIV2)
1351
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11231
and bear our Testimony for Truth, then Truth is advanced.
and bear our Testimony for Truth, then Truth is advanced.
cc vvb po12 n1 p-acp n1, cs n1 vbz vvn.
(32) application (DIV2)
1351
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11232
It is a good Observation that Marloret hath upon Dan. 8. to shew that Truths were advanced by Suffering;
It is a good Observation that Marloret hath upon Dan. 8. to show that Truths were advanced by Suffering;
pn31 vbz dt j n1 cst np1 vhz p-acp np1 crd p-acp vvi d n2 vbdr vvn p-acp vvg;
(32) application (DIV2)
1351
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11233
verse 11. it is said of the little Horn, He hath magnified himself even to the Prince of the Host,
verse 11. it is said of the little Horn, He hath magnified himself even to the Prince of the Host,
n1 crd pn31 vbz vvn pp-f dt j n1, pns31 vhz vvn px31 av p-acp dt n1 pp-f dt n1,
(32) application (DIV2)
1351
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11234
and by him the dayly sacrifice was taken away, and the place of the Sanctuary was cast down:
and by him the daily sacrifice was taken away, and the place of the Sanctuary was cast down:
cc p-acp pno31 dt j n1 vbds vvn av, cc dt n1 pp-f dt n1 vbds vvn a-acp:
(32) application (DIV2)
1351
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11235
And an Host was given him against the dayly Sacrifice by reason of Transgression, & it cast down the Truth to the ground, and it practiced, & prospered: And an Host was given him against the daily Sacrifice by reason of Transgression, & it cast down the Truth to the ground, and it practiced, & prospered:
cc dt n1 vbds vvn pno31 p-acp dt j n1 p-acp n1 pp-f n1, cc pn31 vvd a-acp dt n1 p-acp dt n1, cc pn31 vvd, cc vvd:
(32) application (DIV2)
1351
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11236
That is (saith he) not the Horn, as it is ordinarily carried;
That is (Says he) not the Horn, as it is ordinarily carried;
cst vbz (vvz pns31) xx dt n1, c-acp pn31 vbz av-j vvn;
(32) application (DIV2)
1351
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for it is in the Feminine Gender, which only can relate to the word Truth, not to the Horn;
for it is in the Faemin Gender, which only can relate to the word Truth, not to the Horn;
p-acp pn31 vbz p-acp dt j n1, r-crq av-j vmb vvi p-acp dt n1 n1, xx p-acp dt n1;
(32) application (DIV2)
1351
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11238
he cast down the Tru h, and the Truth practiced and prevailed. So that Suffering times, are Truth-advancing Times.
he cast down the True h, and the Truth practiced and prevailed. So that Suffering times, Are Truth-advancing Times.
pns31 vvd a-acp dt j zz, cc dt n1 vvd cc vvn. av cst vvg n2, vbr j n2.
(32) application (DIV2)
1351
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11239
As Suffering times, are Truth-advancing Times; so Suffering times, are uniting times: In times of Prosperity, Professors they wrangle, fal out, divide;
As Suffering times, Are Truth-advancing Times; so Suffering times, Are uniting times: In times of Prosperity, Professors they wrangle, fall out, divide;
p-acp vvg n2, vbr j n2; av vvg n2, vbr n-vvg n2: p-acp n2 pp-f n1, n2 pns32 vvb, vvi av, vvb;
(32) application (DIV2)
1352
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11240
but when the Shepheards Dog comes, then the Sheep run together. Suffering times are uniting times.
but when the Shepherds Dog comes, then the Sheep run together. Suffering times Are uniting times.
cc-acp c-crq dt ng1 n1 vvz, cs dt n1 vvb av. vvg n2 vbr n-vvg n2.
(32) application (DIV2)
1352
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11241
As Suffering times, are uniting times; so Suffering times, are Praying times:
As Suffering times, Are uniting times; so Suffering times, Are Praying times:
p-acp vvg n2, vbr n-vvg n2; av vvg n2, vbr vvg n2:
(32) application (DIV2)
1353
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11242
He that wil pray, we say, let him go to Sea, there he wil be sick,
He that will pray, we say, let him go to Sea, there he will be sick,
pns31 cst vmb vvi, pns12 vvb, vvb pno31 vvi p-acp n1, a-acp pns31 vmb vbi j,
(32) application (DIV2)
1353
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11399
The Providence of God maketh nothing lawful that is in it self unlawful:
The Providence of God makes nothing lawful that is in it self unlawful:
dt n1 pp-f np1 vvz pix j cst vbz p-acp pn31 n1 j:
(35) sermon (DIV2)
1359
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and that wil make him pray, that is the meaning; In their affliction they will seek me early. Suffering times, are praying times.
and that will make him pray, that is the meaning; In their affliction they will seek me early. Suffering times, Are praying times.
cc cst vmb vvi pno31 vvi, cst vbz dt n1; p-acp po32 n1 pns32 vmb vvi pno11 av-j. vvg n2, vbr vvg n2.
(32) application (DIV2)
1353
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11244
As Suffering times, are praying times; so Suffering times, are Soul-assuring times:
As Suffering times, Are praying times; so Suffering times, Are Soul-assuring times:
p-acp vvg n2, vbr vvg n2; av vvg n2, vbr j n2:
(32) application (DIV2)
1354
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11245
There is many a man or woman goes up and down many years doub•ing, and hath no assurance;
There is many a man or woman Goes up and down many Years doub•ing, and hath no assurance;
pc-acp vbz d dt n1 cc n1 vvz a-acp cc a-acp d n2 vvg, cc vhz dx n1;
(32) application (DIV2)
1354
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and when they grow sick, God doth send in his Evidence for Heaven by the hand of that sickness,
and when they grow sick, God does send in his Evidence for Heaven by the hand of that sickness,
cc c-crq pns32 vvb j, np1 vdz vvi p-acp po31 n1 p-acp n1 p-acp dt n1 pp-f d n1,
(32) application (DIV2)
1354
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and he hath Assurance for Heaven that never had it before: according to that in Hos. 2.14. I will allure her, and bring her into the Wilderness, and speak to her heart.
and he hath Assurance for Heaven that never had it before: according to that in Hos. 2.14. I will allure her, and bring her into the Wilderness, and speak to her heart.
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(32) application (DIV2)
1354
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11248
Comfort ye, comfort ye my People, saith your God: speak ye comfortably to Jerusalem, because her Iniquity is pardoned: Comfort you, Comfort you my People, Says your God: speak you comfortably to Jerusalem, Because her Iniquity is pardoned:
n1 pn22, vvb pn22 po11 n1, vvz po22 n1: vvb pn22 av-j p-acp np1, p-acp po31 n1 vbz vvn:
(32) application (DIV2)
1354
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11249
When? In the day of her Warfare: for her Warfare is accomplished, her Iniquity is pardoned;
When? In the day of her Warfare: for her Warfare is accomplished, her Iniquity is pardoned;
c-crq? p-acp dt n1 pp-f po31 n1: p-acp po31 n1 vbz vvn, po31 n1 vbz vvn;
(32) application (DIV2)
1354
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for she hath received double from the hand of the Lord. Suffering times, are Soul-assuring times.for she hath received double from the hand of the Lord. Suffering times, Are Soul-assuring times.
c-acp pns31 vhz vvn j-jn p-acp dt n1 pp-f dt n1. vvg n2, vbr j n2.
(32) application (DIV2)
1354
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11251
As Suffering times, are Soul-assuring times; so Suffering times are Weaning times: when this Mustard is laid upon the Breast of the World, then are we Weaned. Suffering times, are Weaning times. Lastly:
As Suffering times, Are Soul-assuring times; so Suffering times Are Weaning times: when this Mustard is laid upon the Breast of the World, then Are we Weaned. Suffering times, Are Weaning times. Lastly:
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(32) application (DIV2)
1355
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Suffering times, are Heavenly times, and glorious times; when the World is most bitter, Heaven tasts most sweet, and glorious;
Suffering times, Are Heavenly times, and glorious times; when the World is most bitter, Heaven tastes most sweet, and glorious;
vvg n2, vbr j n2, cc j n2; c-crq dt n1 vbz av-ds j, n1 vvz av-ds j, cc j;
(32) application (DIV2)
1356
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for saith the Apostle, Then shal the Spirit of God, and of Glory rest upon you:
for Says the Apostle, Then shall the Spirit of God, and of Glory rest upon you:
p-acp vvz dt n1, av vmb dt n1 pp-f np1, cc pp-f n1 n1 p-acp pn22:
(32) application (DIV2)
1356
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When? In Suffering times, When the People of the Lord doth Suffer, the Spirit of Glory shal rest upon them. Suffering times, are Glorious times.
When? In Suffering times, When the People of the Lord does Suffer, the Spirit of Glory shall rest upon them. Suffering times, Are Glorious times.
c-crq? p-acp vvg n2, c-crq dt n1 pp-f dt n1 vdz vvi, dt n1 pp-f n1 vmb vvi p-acp pno32. vvg n2, vbr j n2.
(32) application (DIV2)
1356
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And if al th•se things be true, then surely you wil say with me, Suffering times are gaining times.
And if all th•se things be true, then surely you will say with me, Suffering times Are gaining times.
cc cs d j n2 vbb j, av av-j pn22 vmb vvi p-acp pno11, vvg n2 vbr vvg n2.
(32) application (DIV2)
1356
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And if you would but think of this, and possess your heart with it, you would be more willing, and able to suffer.
And if you would but think of this, and possess your heart with it, you would be more willing, and able to suffer.
cc cs pn22 vmd cc-acp vvi pp-f d, cc vvb po22 n1 p-acp pn31, pn22 vmd vbi av-dc j, cc j pc-acp vvi.
(32) application (DIV2)
1356
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11257
Christians, they boggle at Sufferings, and they startle at Sufferings; what is the reason? they do not know the Gains of Suffering.
Christians, they boggle At Sufferings, and they startle At Sufferings; what is the reason? they do not know the Gains of Suffering.
np1, pns32 vvb p-acp n2, cc pns32 vvi p-acp n2; q-crq vbz dt n1? pns32 vdb xx vvi dt n2 pp-f vvg.
(32) application (DIV2)
1356
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But is this true, That Suffering times, are garning times? that Suffering times, are teaching times? that Suffering times, are Sin-discovering times? that Suffering times, are Self-bethinking times? that Suffering times, are growing times? that Suffering times, are Truth-advancing times? that suffering times are Uniting times? that Suffering times, are praying times? that Suffering times, are Soul-assuring times? that Suffering times, are Weaning times? that Suffering times, are Glorious times? then surely, Suffering times, are Gaining times.
But is this true, That Suffering times, Are garning times? that Suffering times, Are teaching times? that Suffering times, Are Sindiscovering times? that Suffering times, Are Self-bethinking times? that Suffering times, Are growing times? that Suffering times, Are Truth-advancing times? that suffering times Are Uniting times? that Suffering times, Are praying times? that Suffering times, Are Soul-assuring times? that Suffering times, Are Weaning times? that Suffering times, Are Glorious times? then surely, Suffering times, Are Gaining times.
cc-acp vbz d j, cst vvg n2, vbr vvg n2? cst vvg n2, vbr vvg n2? cst vvg n2, vbr j n2? cst vvg n2, vbr j n2? cst vvg n2, vbr vvg n2? cst vvg n2, vbr j n2? d j-vvg n2 vbr n-vvg n2? cst vvg n2, vbr vvg n2? cst vvg n2, vbr j n2? cst vvg n2, vbr vvg n2? cst vvg n2, vbr j n2? av av-j, vvg n2, vbr vvg n2.
(32) application (DIV2)
1356
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And if thou would'st strengthen thy Faith (Christian) so as thou maiest be able to endure hard things, think upon this much,
And if thou Wouldst strengthen thy Faith (Christian) so as thou Mayest be able to endure hard things, think upon this much,
cc cs pns21 vmd2 vvi po21 n1 (np1) av c-acp pns21 vm2 vbi j pc-acp vvi j n2, vvb p-acp d d,
(32) application (DIV2)
1356
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11260
and press it upon thy own Soul, carry this away with thee, if no more; Suffering times are gaining times;
and press it upon thy own Soul, carry this away with thee, if no more; Suffering times Are gaining times;
cc vvb pn31 p-acp po21 d n1, vvb d av p-acp pno21, cs dx av-dc; vvg n2 vbr vvg n2;
(32) application (DIV2)
1356
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11261
O my Soul, Suffering times, are gaining times: and thus you shal be able to hold out, and suffer.
Oh my Soul, Suffering times, Are gaining times: and thus you shall be able to hold out, and suffer.
uh po11 n1, vvg n2, vbr vvg n2: cc av pn22 vmb vbi j pc-acp vvi av, cc vvi.
(32) application (DIV2)
1356
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11262
And thus I have done with the main Doctrine. There are two or three Observations that lie about the words;
And thus I have done with the main Doctrine. There Are two or three Observations that lie about the words;
cc av pns11 vhb vdn p-acp dt j n1. pc-acp vbr crd cc crd n2 cst vvb p-acp dt n2;
(32) application (DIV2)
1356
Image 269
11263
I wil only give you them, and so conclude. First you may consider here, what the Persons were that suffered hard things;
I will only give you them, and so conclude. First you may Consider Here, what the Persons were that suffered hard things;
pns11 vmb av-j vvi pn22 pno32, cc av vvi. ord pn22 vmb vvi av, q-crq dt n2 vbdr d vvn j n2;
(32) application (DIV2)
1356
Image 269
11264
the Text saith, they were such, of whom the World was not worthy:
the Text Says, they were such, of whom the World was not worthy:
dt n1 vvz, pns32 vbdr d, pp-f ro-crq dt n1 vbds xx j:
(32) application (DIV2)
1357
Image 269
11265
then greatness of Sufferings, and Affliction, are no sufficient reason why you should doubt of Gods Love,
then greatness of Sufferings, and Affliction, Are no sufficient reason why you should doubt of God's Love,
av n1 pp-f n2, cc n1, vbr dx j n1 c-crq pn22 vmd vvi pp-f npg1 n1,
(32) application (DIV2)
1357
Image 269
11266
or of your own everlasting Condition.
or of your own everlasting Condition.
cc pp-f po22 d j n1.
(32) application (DIV2)
1357
Image 269
11267
Here were very hard things that these Beleevers suffered, and yet they were such of whom the World was not worthy:
Here were very hard things that these Believers suffered, and yet they were such of whom the World was not worthy:
av vbdr av j n2 cst d n2 vvd, cc av pns32 vbdr d pp-f r-crq dt n1 vbds xx j:
(32) application (DIV2)
1357
Image 269
11268
Shal I then doubt of my Condition, or question Gods Love, because my Afflictions are great? I must not.
Shall I then doubt of my Condition, or question God's Love, Because my Afflictions Are great? I must not.
vmb pns11 av vvb pp-f po11 n1, cc vvi npg1 n1, c-acp po11 n2 vbr j? pns11 vmb xx.
(32) application (DIV2)
1357
Image 269
11269
But you wil say, My Afflictions are very strange, and none like mine; one cannot hear of such an Affliction as mine is, not in an Age.
But you will say, My Afflictions Are very strange, and none like mine; one cannot hear of such an Affliction as mine is, not in an Age.
p-acp pn22 vmb vvi, po11 n2 vbr av j, cc pix j png11; pi vmbx vvi pp-f d dt n1 c-acp png11 vbz, xx p-acp dt n1.
(32) application (DIV2)
1357
Image 269
11270
And I pray, in your Age, have you heard of a Man or Woman sawn asunder? thus were these, of whom the World was not worthy.
And I pray, in your Age, have you herd of a Man or Woman sawn asunder? thus were these, of whom the World was not worthy.
cc pns11 vvb, p-acp po22 n1, vhb pn22 vvn pp-f dt n1 cc n1 vvn av? av vbdr d, pp-f ro-crq dt n1 vbds xx j.
(32) application (DIV2)
1357
Image 269
11271
But my Afflictions are thick, they come very thick. And so did theirs here. But my Afflictions are filled with Temptations;
But my Afflictions Are thick, they come very thick. And so did theirs hear. But my Afflictions Are filled with Temptations;
p-acp po11 n2 vbr j, pns32 vvb av j. cc av vdd png32 vvi. p-acp po11 n2 vbr vvn p-acp n2;
(32) application (DIV2)
1357
Image 269
11272
I am not only afflicted, but I am tempted, and Temptations grow upon mine Afflictions.
I am not only afflicted, but I am tempted, and Temptations grow upon mine Afflictions.
pns11 vbm xx av-j vvn, cc-acp pns11 vbm vvn, cc n2 vvb p-acp po11 n2.
(32) application (DIV2)
1357
Image 269
11273
So it was with these here, they were tempted, not only afflicted, but tempted, and yet such of whom the World was not worthy.
So it was with these Here, they were tempted, not only afflicted, but tempted, and yet such of whom the World was not worthy.
av pn31 vbds p-acp d av, pns32 vbdr vvn, xx av-j vvn, cc-acp vvn, cc av d pp-f r-crq dt n1 vbds xx j.
(32) application (DIV2)
1357
Image 269
11274
But my Afflictions are such as make me Unserviceable.
But my Afflictions Are such as make me Unserviceable.
p-acp po11 n2 vbr d c-acp vvb pno11 j-u.
(32) application (DIV2)
1357
Image 269
11275
So in the eye of Reason these Afflictions made these Beleevers, they were whipped up and down like Rogues:
So in the eye of Reason these Afflictions made these Believers, they were whipped up and down like Rogues:
av p-acp dt n1 pp-f n1 d n2 vvd d n2, pns32 vbdr vvn a-acp cc a-acp j n2:
(32) application (DIV2)
1357
Image 269
11276
and I pray you tel me, who would ever have thought in the eye of Reason, that Pauls Ministry should have done any great good,
and I pray you tell me, who would ever have Thought in the eye of Reason, that Paul's Ministry should have done any great good,
cc pns11 vvb pn22 vvb pno11, r-crq vmd av vhi vvn p-acp dt n1 pp-f n1, cst npg1 n1 vmd vhi vdn d j j,
(32) application (DIV2)
1357
Image 269
11277
after he had been whipped up and down like a Rogue? yet Pauls Ministry was blessed,
After he had been whipped up and down like a Rogue? yet Paul's Ministry was blessed,
c-acp pns31 vhd vbn vvn a-acp cc a-acp av-j dt n1? av npg1 n1 vbds vvn,
(32) application (DIV2)
1357
Image 269
11278
and though you think your Afflictions make you unserviceable, if God cal you to them, he wil take care for your Service.
and though you think your Afflictions make you unserviceable, if God call you to them, he will take care for your Service.
cc cs pn22 vvb po22 n2 vvb pn22 j, cs np1 vvb pn22 p-acp pno32, pns31 vmb vvi n1 p-acp po22 n1.
(32) application (DIV2)
1357
Image 269
11279
But my Afflictions are such as find me al alone;
But my Afflictions Are such as find me all alone;
p-acp po11 n2 vbr d c-acp vvb pno11 d j;
(32) application (DIV2)
1357
Image 269
11280
I am afflicted, and afflicted, a man or woman of Affliction, and I have none to pity me.
I am afflicted, and afflicted, a man or woman of Affliction, and I have none to pity me.
pns11 vbm vvn, cc vvn, dt n1 cc n1 pp-f n1, cc pns11 vhb pix pc-acp vvi pno11.
(32) application (DIV2)
1357
Image 269
11281
So it was here with some of these;
So it was Here with Some of these;
av pn31 vbds av p-acp d pp-f d;
(32) application (DIV2)
1357
Image 269
11282
they wandred in the Wilderness, and they were in the Caves, and Dens of the Earth,
they wandered in the Wilderness, and they were in the Caves, and Dens of the Earth,
pns32 vvd p-acp dt n1, cc pns32 vbdr p-acp dt n2, cc n2 pp-f dt n1,
(32) application (DIV2)
1357
Image 269
11284
Possibly then, thy Afflictions, man or woman, may be very great, and yet thou maiest be precious in the Eyes of God,
Possibly then, thy Afflictions, man or woman, may be very great, and yet thou Mayest be precious in the Eyes of God,
av-j av, po21 n2, n1 cc n1, vmb vbi av j, cc av pns21 vm2 vbi j p-acp dt n2 pp-f np1,
(32) application (DIV2)
1357
Image 269
11285
and such a one of whom the world is not worthy.
and such a one of whom the world is not worthy.
cc d dt pi pp-f ro-crq dt n1 vbz xx j.
(32) application (DIV2)
1357
Image 269
11286
And therefore now, if there be ever a man or woman here in al this Congregation, that labors under any great burden, I say to that Person, question not thy Condition, doubt not concerning Gods Love,
And Therefore now, if there be ever a man or woman Here in all this Congregation, that labors under any great burden, I say to that Person, question not thy Condition, doubt not Concerning God's Love,
cc av av, cs pc-acp vbi av dt n1 cc n1 av p-acp d d n1, cst vvz p-acp d j n1, pns11 vvb p-acp d n1, vvb xx po21 n1, vvb xx vvg npg1 n1,
(32) application (DIV2)
1357
Image 269
11287
because of the greatness of thy Affliction;
Because of the greatness of thy Affliction;
c-acp pp-f dt n1 pp-f po21 n1;
(32) application (DIV2)
1357
Image 269
11288
thy Affliction may be very great, and yet thou maist be a Person, of whom the World is not worthy in Gods account.
thy Affliction may be very great, and yet thou Mayest be a Person, of whom the World is not worthy in God's account.
po21 n1 vmb vbi av j, cc av pns21 vm2 vbi dt n1, pp-f ro-crq dt n1 vbz xx j p-acp npg1 n1.
(32) application (DIV2)
1357
Image 269
11289
I wil give you this Parable, apply it your self:
I will give you this Parable, apply it your self:
pns11 vmb vvi pn22 d n1, vvb pn31 po22 n1:
(32) application (DIV2)
1357
Image 269
11290
Suppose you see a company of children playing together one while, and may be afterwards fighting;
Suppose you see a company of children playing together one while, and may be afterwards fighting;
vvb pn22 vvb dt n1 pp-f n2 vvg av crd n1, cc vmb vbi av vvg;
(32) application (DIV2)
1357
Image 269
11291
and then you see a man come and carry away one of these Children, and he strikes him,
and then you see a man come and carry away one of these Children, and he strikes him,
cc cs pn22 vvb dt n1 vvb cc vvi av crd pp-f d n2, cc pns31 vvz pno31,
(32) application (DIV2)
1357
Image 269
11292
but he lets the other alone, and he strikes them not;
but he lets the other alone, and he strikes them not;
cc-acp pns31 vvz dt j-jn j, cc pns31 vvz pno32 xx;
(32) application (DIV2)
1357
Image 269
11293
which of these Children, wil you say, this man is a Father unto? wil ye not say, in al likelyhood he is a Father unto that Child that he carries away, and strikes.
which of these Children, will you say, this man is a Father unto? will you not say, in all likelihood he is a Father unto that Child that he carries away, and strikes.
r-crq pp-f d n2, vmb pn22 vvb, d n1 vbz dt n1 p-acp? vmb pn22 xx vvi, p-acp d n1 pns31 vbz dt n1 p-acp d n1 cst pns31 vvz av, cc vvz.
(32) application (DIV2)
1357
Image 269
11294
I leave you to apply it. Secondly: You may observe upon what accompt they suffer these hard, and grievous things;
I leave you to apply it. Secondly: You may observe upon what account they suffer these hard, and grievous things;
pns11 vvb pn22 pc-acp vvi pn31. ord: pn22 vmb vvi p-acp r-crq n1 pns32 vvb d j, cc j n2;
(32) application (DIV2)
1357
Image 269
11295
upon the accompt, saith the Text, of a better Resurrection:
upon the account, Says the Text, of a better Resurrection:
p-acp dt n1, vvz dt n1, pp-f dt jc n1:
(32) application (DIV2)
1358
Image 269
11296
Then what shal we say to those that would steal away from you, the Doctrine of the Resurrection? It may be, men wil not speak out here with you,
Then what shall we say to those that would steal away from you, the Doctrine of the Resurrection? It may be, men will not speak out Here with you,
av q-crq vmb pns12 vvi p-acp d cst vmd vvi av p-acp pn22, dt n1 pp-f dt n1? pn31 vmb vbi, n2 vmb xx vvi av av p-acp pn22,
(32) application (DIV2)
1358
Image 269
11297
but they have done it with us, and nibble at this Doctrine:
but they have done it with us, and nibble At this Doctrine:
cc-acp pns32 vhb vdn pn31 p-acp pno12, cc n1 p-acp d n1:
(32) application (DIV2)
1358
Image 269
11298
What shal we say to them? they are Enemies to your Faith, they are Enemies to your great relief in Suffering times, they are Enemies to your good Conscience, a good Conscience is a great matter in Suffering times.
What shall we say to them? they Are Enemies to your Faith, they Are Enemies to your great relief in Suffering times, they Are Enemies to your good Conscience, a good Conscience is a great matter in Suffering times.
q-crq vmb pns12 vvi p-acp pno32? pns32 vbr n2 p-acp po22 n1, pns32 vbr n2 p-acp po22 j n1 p-acp vvg n2, pns32 vbr n2 p-acp po22 j n1, dt j n1 vbz dt j n1 p-acp vvg n2.
(32) application (DIV2)
1358
Image 269
11299
I remember a Speech of a good Minister, when he was silenced in the Bishops time,
I Remember a Speech of a good Minister, when he was silenced in the Bishops time,
pns11 vvb dt n1 pp-f dt j n1, c-crq pns31 vbds vvn p-acp dt ng1 n1,
(32) application (DIV2)
1358
Image 269
11300
and had his Living taken from him;
and had his Living taken from him;
cc vhd po31 n-vvg vvn p-acp pno31;
(32) application (DIV2)
1358
Image 269
11301
Wel (saith he) I praise the Lord, though I have lost my Living, I have saved my Conscience and this Conscience is a great matter in Suffering times.
Well (Says he) I praise the Lord, though I have lost my Living, I have saved my Conscience and this Conscience is a great matter in Suffering times.
uh (vvz pns31) pns11 vvb dt n1, cs pns11 vhb vvn po11 n-vvg, pns11 vhb vvn po11 n1 cc d n1 vbz dt j n1 p-acp vvg n2.
(32) application (DIV2)
1358
Image 269
11302
Now by their having an expectance of a better Resurrection, they refused the present Deliverance, and so kept their Conscience.
Now by their having an expectance of a better Resurrection, they refused the present Deliverance, and so kept their Conscience.
av p-acp po32 vhg dt n1 pp-f dt jc n1, pns32 vvd dt j n1, cc av vvd po32 n1.
(32) application (DIV2)
1358
Image 269
11303
Do there therefore come in men among you, to steal away this great Doctrine of our Resurrection? avoid them, avoid them, that they may be ashamed, hold close to this Doctrine:
Do there Therefore come in men among you, to steal away this great Doctrine of our Resurrection? avoid them, avoid them, that they may be ashamed, hold close to this Doctrine:
vdb zz av vvn p-acp n2 p-acp pn22, pc-acp vvi av d j n1 pp-f po12 n1? vvb pno32, vvb pno32, cst pns32 vmb vbi j, vvb av-j p-acp d n1:
(32) application (DIV2)
1358
Image 269
11304
As you desire (Christians) to have Comfort in a rainy day, and a bottom for your Faith in Suffering times, hold fast this Doctrine of the Resurrection,
As you desire (Christians) to have Comfort in a rainy day, and a bottom for your Faith in Suffering times, hold fast this Doctrine of the Resurrection,
c-acp pn22 vvb (np1) pc-acp vhi n1 p-acp dt j n1, cc dt n1 p-acp po22 n1 p-acp vvg n2, vvb av-j d n1 pp-f dt n1,
(32) application (DIV2)
1358
Image 269
11305
and this Doctrine that you have been instructed in from the Word. Thirdly, and so to end:
and this Doctrine that you have been instructed in from the Word. Thirdly, and so to end:
cc d n1 cst pn22 vhb vbn vvn p-acp p-acp dt n1. ord, cc av pc-acp vvi:
(32) application (DIV2)
1358
Image 269
11306
Ye may observe here, by what means they suffered these hard things, and that is, as you have heard, by Faith;
You may observe Here, by what means they suffered these hard things, and that is, as you have herd, by Faith;
pn22 vmb vvi av, p-acp r-crq n2 pns32 vvd d j n2, cc d vbz, c-acp pn22 vhb vvn, p-acp n1;
(32) application (DIV2)
1359
Image 269
11307
surely then, it is no easie thing to beleeve, with this true saving Faith; a hard thing to beleeve.
surely then, it is no easy thing to believe, with this true Saving Faith; a hard thing to believe.
av-j av, pn31 vbz dx j n1 pc-acp vvi, p-acp d j j-vvg n1; dt j n1 pc-acp vvi.
(32) application (DIV2)
1359
Image 269
11308
This true saving Faith can do great things, and it can suffer hard things;
This true Saving Faith can do great things, and it can suffer hard things;
d j j-vvg n1 vmb vdi j n2, cc pn31 vmb vvi j n2;
(32) application (DIV2)
1359
Image 269
11309
true saving Faith wil make it easie to do great things, and easie to suffer hard things.
true Saving Faith will make it easy to do great things, and easy to suffer hard things.
j j-vvg n1 vmb vvi pn31 j pc-acp vdi j n2, cc j pc-acp vvi j n2.
(32) application (DIV2)
1359
Image 269
11310
But it is hard to get this true saving Faith.
But it is hard to get this true Saving Faith.
p-acp pn31 vbz j pc-acp vvi d j j-vvg n1.
(32) application (DIV2)
1359
Image 269
11311
You wil say, If a man were in the Sun, he might go round the World in a day;
You will say, If a man were in the Sun, he might go round the World in a day;
pn22 vmb vvi, cs dt n1 vbdr p-acp dt n1, pns31 vmd vvi av-j dt n1 p-acp dt n1;
(32) application (DIV2)
1359
Image 269
11312
but it is hard to get into the Sun. So this true saving Faith, wil make a man to do great things, and to suffer hard things;
but it is hard to get into the Sun. So this true Saving Faith, will make a man to do great things, and to suffer hard things;
cc-acp pn31 vbz j pc-acp vvi p-acp dt n1 av d j j-vvg n1, vmb vvi dt n1 pc-acp vdi j n2, cc pc-acp vvi j n2;
(32) application (DIV2)
1359
Image 269
11313
but it is a hard thing to get it, and few there be that have it.
but it is a hard thing to get it, and few there be that have it.
cc-acp pn31 vbz dt j n1 pc-acp vvi pn31, cc d pc-acp vbi cst vhb pn31.
(32) application (DIV2)
1359
Image 269
11314
We read of Elias, that when the Lord had given him a power to shut Heaven, that it rained not for three yeers,
We read of Elias, that when the Lord had given him a power to shut Heaven, that it reigned not for three Years,
pns12 vvb pp-f np1, cst c-crq dt n1 vhd vvn pno31 dt n1 pc-acp vvi n1, cst pn31 vvd xx p-acp crd n2,
(32) application (DIV2)
1359
Image 269
11315
and an half, he went away, and hid himself; they could find him before: ordinary men might be found;
and an half, he went away, and hid himself; they could find him before: ordinary men might be found;
cc dt n-jn, pns31 vvd av, cc vvd px31; pns32 vmd vvi pno31 a-acp: j n2 vmd vbi vvn;
(32) application (DIV2)
1359
Image 269
11316
but Elias that did this great Work, could not be found. So an ordinary Faith may be found out;
but Elias that did this great Work, could not be found. So an ordinary Faith may be found out;
cc-acp np1 cst vdd d j n1, vmd xx vbi vvn. np1 dt j n1 vmb vbi vvn av;
(32) application (DIV2)
1359
Image 269
11317
but this true saving Faith, that doth great things, and suffers hard things, is hardly to be found.
but this true Saving Faith, that does great things, and suffers hard things, is hardly to be found.
cc-acp d j j-vvg n1, cst vdz j n2, cc vvz j n2, vbz av pc-acp vbi vvn.
(32) application (DIV2)
1359
Image 269
11318
There is a common Faith that grows every where: As it is in your Flowers and Plants;
There is a Common Faith that grows every where: As it is in your Flowers and Plants;
pc-acp vbz dt j n1 cst vvz d c-crq: c-acp pn31 vbz p-acp po22 n2 cc n2;
(32) application (DIV2)
1359
Image 269
11319
ye have your Field Time, and your Garden Time; ye have your Field Rose, and your Garden Rose;
you have your Field Time, and your Garden Time; you have your Field Rose, and your Garden Rose;
pn22 vhb po22 n1 n1, cc po22 n1 n1; pn22 vhb po22 n1 vvd, cc po22 n1 vvd;
(32) application (DIV2)
1359
Image 269
11320
your Field Rose grows every where, but your Garden Rose grows not every where: You have Pibble Stones every where, but Diamonds are not to be found every where.
your Field Rose grows every where, but your Garden Rose grows not every where: You have Pebble Stones every where, but Diamonds Are not to be found every where.
po22 n1 n1 vvz d q-crq, cc-acp po22 n1 n1 vvz xx d c-crq: pn22 vhb n1 n2 d c-crq, cc-acp n2 vbr xx pc-acp vbi vvn d c-crq.
(32) application (DIV2)
1359
Image 269
11321
So there is a Pibble Faith, and a Field Faith, an ordinary Faith, and this you may have every where:
So there is a Pebble Faith, and a Field Faith, an ordinary Faith, and this you may have every where:
av a-acp vbz dt n1 n1, cc dt n1 n1, dt j n1, cc d pn22 vmb vhi d c-crq:
(32) application (DIV2)
1359
Image 269
11322
But this Diamond, this Garden Faith, to suffer hard things, it is hard to be found, few there be that have it,
But this Diamond, this Garden Faith, to suffer hard things, it is hard to be found, few there be that have it,
cc-acp d n1, d n1 n1, pc-acp vvi j n2, pn31 vbz j pc-acp vbi vvn, d pc-acp vbi cst vhb pn31,
(32) application (DIV2)
1359
Image 269
11323
and therefore few can do great things for God, or suffer hard things from men.
and Therefore few can do great things for God, or suffer hard things from men.
cc av d vmb vdi j n2 p-acp np1, cc vvi j n2 p-acp n2.
(32) application (DIV2)
1359
Image 269
11324
Wherefore beloved in the Lord, give me leave to end with this Exhortation, to beseech you in Christ Jesus, to get this Faith, above al getting, get this Faith;
Wherefore Beloved in the Lord, give me leave to end with this Exhortation, to beseech you in christ jesus, to get this Faith, above all getting, get this Faith;
c-crq vvn p-acp dt n1, vvb pno11 n1 pc-acp vvi p-acp d n1, pc-acp vvi pn22 p-acp np1 np1, pc-acp vvi d n1, p-acp d n-vvg, vvb d n1;
(32) application (DIV2)
1359
Image 269
11325
you that have not this true saving Faith, get it. Some there be here, it may be, that have Faith good enough to swear by;
you that have not this true Saving Faith, get it. some there be Here, it may be, that have Faith good enough to swear by;
pn22 cst vhb xx d j j-vvg n1, vvb pn31. d a-acp vbi av, pn31 vmb vbi, cst vhb n1 j av-d pc-acp vvi p-acp;
(32) application (DIV2)
1359
Image 269
11326
but not Faith good enough to live by: true saving Faith, a Beleever can live by, but he cannot swear by it.
but not Faith good enough to live by: true Saving Faith, a Believer can live by, but he cannot swear by it.
cc-acp xx n1 j av-d pc-acp vvi p-acp: j vvg n1, dt n1 vmb vvi p-acp, cc-acp pns31 vmbx vvi p-acp pn31.
(32) application (DIV2)
1359
Image 269
11328
saith he, there was never a more unbeleeving heart than mine, I think there is not a man,
Says he, there was never a more unbelieving heart than mine, I think there is not a man,
vvz pns31, pc-acp vbds av-x dt av-dc vvg n1 cs png11, pns11 vvb pc-acp vbz xx dt n1,
(32) application (DIV2)
1359
Image 269
11329
or woman in the World, is troubled with such an unbeleeving heart as I. True saving Faith is sensible of Unbeleef;
or woman in the World, is troubled with such an unbelieving heart as I. True Saving Faith is sensible of Unbelief;
cc n1 p-acp dt n1, vbz vvn p-acp d dt vvg n1 c-acp pns11. j vvg n1 vbz j pp-f n1;
(32) application (DIV2)
1359
Image 269
11330
and therefore you that have not this true saving Faith, labor to get it; above al get it:
and Therefore you that have not this true Saving Faith, labour to get it; above all get it:
cc av pn22 cst vhb xx d j j-vvg n1, n1 pc-acp vvi pn31; p-acp d vvb pn31:
(32) application (DIV2)
1359
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Get this true saving Faith, and you that have this true saving Faith, improve it, use it, do great things for God,
Get this true Saving Faith, and you that have this true Saving Faith, improve it, use it, do great things for God,
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and suffer hard things from man;
and suffer hard things from man;
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yea, certainly, if you have this true saving Faith, you wil be able to do great things for God,
yea, Certainly, if you have this true Saving Faith, you will be able to do great things for God,
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and to suffer very hard things from man;
and to suffer very hard things from man;
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for that is the Doctrine at this time, True saving Faith can, and will suffer very hard things. FINIS.
for that is the Doctrine At this time, True Saving Faith can, and will suffer very hard things. FINIS.
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SCRIPTURE-LIGHT, The most Sure LIGHT. The Contents.
SCRIPTURE LIGHT, The most Sure LIGHT. The Contents.
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Sermon I.
Sermon I.
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THe Words opened Page 1 An Exhortation to a great Duty ibid. The Duty commanded, commended ibid. The Duty is urged, and amplified by divers Arguments.
THe Words opened Page 1 an Exhortation to a great Duty Ibid. The Duty commanded, commended Ibid. The Duty is urged, and amplified by diverse Arguments.
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1 It is a word of Prophesi•. ibid. 2 A more sure word Page 4 It is meant comparatively. Arguments taken from the use.1 It is a word of Prophesi•. Ibid. 2 A more sure word Page 4 It is meant comparatively. Arguments taken from the use.
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Fulness of the •o d to us. How long we must take heed to it;
Fullness of the •o worser to us. How long we must take heed to it;
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which is the second thing whereby this Duty is amplified ibid. 1 It is not understood of Supernatural Revelation.
which is the second thing whereby this Duty is amplified Ibid. 1 It is not understood of Supernatural Revelation.
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ib. 2 It is no• spoken to the beleeving few, in respect of the old Testament ibid. 3 It is not meant only of those glorious time• yet to come Page 5 4 It is not meant of Heavenly Glory ibid. 5 The word Until, not taken exclusively ibid. DOCT.ib. 2 It is no• spoken to the believing few, in respect of the old Testament Ibid. 3 It is not meant only of those glorious time• yet to come Page 5 4 It is not meant of Heavenly Glory Ibid. 5 The word Until, not taken exclusively Ibid. DOCT.
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Scripture Light is our greatest, and most sure Light;
Scripture Light is our greatest, and most sure Light;
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whereunto we shal do wel that me take heed, &c. Page 6 Opening of it Page 6 1 A good man may be in the dark, in a dark place, state,
whereunto we shall do well that me take heed, etc. Page 6 Opening of it Page 6 1 A good man may be in the dark, in a dark place, state,
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and condition ibid. 2 Though he be in the dark, yet God hath not left him without Scripture Light to walk by.
and condition Ibid. 2 Though he be in the dark, yet God hath not left him without Scripture Light to walk by.
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3 The Scripture Light, in the most excellent, safe, and sure Light.3 The Scripture Light, in the most excellent, safe, and sure Light.
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4 It is the duty of al the Saints to take heed thereunto, and to walk thereby, especially in dark times and places.4 It is the duty of all the Saints to take heed thereunto, and to walk thereby, especially in dark times and places.
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I. A good man may be in the dark ibid. 1 Proved by Examples of persons and places Page 7 2 From times of Affliction.I A good man may be in the dark Ibid. 1 Proved by Examples of Persons and places Page 7 2 From times of Affliction.
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ib. 3 From great streights ibid. 4 From times of Offences.ib. 3 From great straights Ibid. 4 From times of Offences.
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ib. 5 A good man may err, and be mistaken in erroneous times Page 8 6 A good man may be engaged in some dissention ibid. 7 He may be under some desertion Page 9 8 He may be under some temptation ibid. II. Though a good man be in the dark,ib. 5 A good man may err, and be mistaken in erroneous times Page 8 6 A good man may be engaged in Some dissension Ibid. 7 He may be under Some desertion Page 9 8 He may be under Some temptation Ibid. II Though a good man be in the dark,
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yet he hath Scripture Light to walk by Page 10 Quest. 1. Have not wicked men Scripture Light to walk by in their darkness? ibid. Answ. It is n• ••ght to them ibid. Quest. 2. M•• 〈 … 〉 mans Eyes be 〈 … 〉 the Scripture 〈 … 〉 Page 11 Answ. 1 In some things they may ib 2 He doth not shut his eyes from any Scripture Light,
yet he hath Scripture Light to walk by Page 10 Quest. 1. Have not wicked men Scripture Light to walk by in their darkness? Ibid. Answer It is n• ••ght to them Ibid. Quest. 2. M•• 〈 … 〉 men Eyes be 〈 … 〉 the Scripture 〈 … 〉 Page 11 Answer 1 In Some things they may ib 2 He does not shut his eyes from any Scripture Light,
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if he be in health, and not under some temptation.
if he be in health, and not under Some temptation.
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ibid. 3 A good man feels more than he can speak ibid. 4 He hath his intervals of sight,Ibid. 3 A good man feels more than he can speak Ibid. 4 He hath his intervals of sighed,
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though some things be hidden from him Page 12 5 Though he be in the dark,
though Some things be hidden from him Page 12 5 Though he be in the dark,
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yet God doth not leave him so ibid. III. Scripture Light, the most excellent, safe,
yet God does not leave him so Ibid. III. Scripture Light, the most excellent, safe,
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and sure Light ibid. 1 It is a true light ibid. 2 It is an admirable wonderful light Page 13 3 It is a safe and sure light.
and sure Light Ibid. 1 It is a true Light Ibid. 2 It is an admirable wondered Light Page 13 3 It is a safe and sure Light.
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ib. 4 It is a pleasant satisfying light ibid. 5 It is a full, and sufficient light ibid. 6 It is a cleer light in al Truths necessary to Salvation Page 14 7 It is the most excellent Light, compared with seven or eight false Lights, in these daies cried up by men for great lights ibid. 1 Revelations or Visions. 2 Dreams.ib. 4 It is a pleasant satisfying Light Ibid. 5 It is a full, and sufficient Light Ibid. 6 It is a clear Light in all Truths necessary to Salvation Page 14 7 It is the most excellent Light, compared with seven or eight false Lights, in these days cried up by men for great lights Ibid. 1 Revelations or Visions. 2 Dreams.
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3 Impressions on the heart, with, or without the Word 4 Experience. 5 The Law and light within 6 Providence. 7 Reason. 8 Judicial Astrology. Quest.3 Impressions on the heart, with, or without the Word 4 Experience. 5 The Law and Light within 6 Providence. 7 Reason. 8 Judicial Astrology. Quest.
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Wherein doth Scripture light exceed Revelations or Visions? Page 14 Answ. 1 It is more full ibid. 2 It is the highest light Page 15 3 It is more certain and sure, the other are uncertain ibid. 4 There is no danger in taking heed to Scripture light;
Wherein does Scripture Light exceed Revelations or Visions? Page 14 Answer 1 It is more full Ibid. 2 It is the highest Light Page 15 3 It is more certain and sure, the other Are uncertain Ibid. 4 There is no danger in taking heed to Scripture Light;
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to the other there is, for three Reasons Page 16 Quest.
to the other there is, for three Reasons Page 16 Quest.
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May not God speak extraordinarily in our daies, by Visions and Revelations? Page 17 Answ. affirmatively. He may.
May not God speak extraordinarily in our days, by Visions and Revelations? Page 17 Answer affirmatively. He may.
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ibid. The matter set with bounds.Ibid. The matter Set with bounds.
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1 We must not have itching Ears after Visions and Revelations, though we are bound to receive them when God speaks by them;1 We must not have itching Ears After Visions and Revelations, though we Are bound to receive them when God speaks by them;
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for we may not tempt God Page 18 2 If the Revelation be contrary to Scripture, it is from the Devil ibid. 3 It is not from the Lord,
for we may not tempt God Page 18 2 If the Revelation be contrary to Scripture, it is from the devil Ibid. 3 It is not from the Lord,
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if it be brought to confirm the Gospel;
if it be brought to confirm the Gospel;
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for the Doctrine of the Gospel is sufficiently confirmed already ibid. 4 By extraordinary means a mans heart must not be drawn off from the ordinary means Page 19 5 All Visions and Revelations must be tried by the Touch-stone of the Scripture ibid.
for the Doctrine of the Gospel is sufficiently confirmed already Ibid. 4 By extraordinary means a men heart must not be drawn off from the ordinary means Page 19 5 All Visions and Revelations must be tried by the Touchstone of the Scripture Ibid.
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Sermon II. Scripture Light compared with Dreams and Voyces Page 20 Scripture Light the best, comparatively ibid. 1 Dreams are commonly vain ibid. 2 Dreams are uncertain to know whether they be Natural, or Supernatural;
Sermon II Scripture Light compared with Dreams and Voices Page 20 Scripture Light the best, comparatively Ibid. 1 Dreams Are commonly vain Ibid. 2 Dreams Are uncertain to know whither they be Natural, or Supernatural;
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from God, or from the Devil Page 21 Quest.
from God, or from the devil Page 21 Quest.
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May not God speak to us by a Dream now if he will? ibid. Answ. Affirmatively. He may if he please:
May not God speak to us by a Dream now if he will? Ibid. Answer Affirmatively. He may if he please:
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but we have no order to wait for it: nor is it a sign of Gods love to me ibid. Quest.
but we have no order to wait for it: nor is it a Signen of God's love to me Ibid. Quest.
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Is not an immediate voyce from God to be compared with Scripture? Page 22 Answ. It may be from Hel,
Is not an immediate voice from God to be compared with Scripture? Page 22 Answer It may be from Hell,
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or Heaven, from an Angel, or from God himself? yet the Scripture is beyond al Dreams, and immediate Voyces.
or Heaven, from an Angel, or from God himself? yet the Scripture is beyond all Dreams, and immediate Voices.
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ibid. The written Word is better than Impressions upon the Soul Page 23 1 The written Word is our dayly food, Impressions are not Page 23 2 All Impressions are from the written word ibid. 3 Impressions are dangerous to walk by, the written word not Page 24 Quest.Ibid. The written Word is better than Impressions upon the Soul Page 23 1 The written Word is our daily food, Impressions Are not Page 23 2 All Impressions Are from the written word Ibid. 3 Impressions Are dangerous to walk by, the written word not Page 24 Quest.
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Is there no use of Impressions, with, or without a particular Word? Is there no light that shines through them? ibid. Answ. Affirmatively. 1 They comfort in temptations ibid. 2 They may guide a doubtful soul ibid. 3 They may strengthen the heart ibid. Negatively 1 Impressions are no Judg of true Doctrine,
Is there no use of Impressions, with, or without a particular Word? Is there no Light that shines through them? Ibid. Answer Affirmatively. 1 They Comfort in temptations Ibid. 2 They may guide a doubtful soul Ibid. 3 They may strengthen the heart Ibid. Negatively 1 Impressions Are no Judge of true Doctrine,
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but the written Word is Page 25 2 Impressions may bring much comfort upon the heart, especially coming with the Word,
but the written Word is Page 25 2 Impressions may bring much Comfort upon the heart, especially coming with the Word,
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yet they may be delusions of the Devil, if it be not according to the true sence and scope of the Word set upon the heart Page 26 3 Though the impression be of God,
yet they may be delusions of the devil, if it be not according to the true sense and scope of the Word Set upon the heart Page 26 3 Though the impression be of God,
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yet if the Application be beyond Impression, I still err ibid. The Light of Scripture, is beyond the Light and Law of Grace in the Saints Page 27 1 The Light within us here, is imperfect, the Law of God perfect ibid. 2 The light within us, cannot convince others ibid. Quest.
yet if the Application be beyond Impression, I still err Ibid. The Light of Scripture, is beyond the Light and Law of Grace in the Saints Page 27 1 The Light within us Here, is imperfect, the Law of God perfect Ibid. 2 The Light within us, cannot convince Others Ibid. Quest.
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Is there no use of the light within us? doth not God direct thereby? ibid. Answ. Affirmatively 1 It is a Candle of the Lord in the soul Page 28 2 It inclines us to good,
Is there no use of the Light within us? does not God Direct thereby? Ibid. Answer Affirmatively 1 It is a Candle of the Lord in the soul Page 28 2 It inclines us to good,
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but the Scripture is the Rule only, whereby to make up our Judgment, what is lawful, what not. Page 32 INSTANCE, VII.
but the Scripture is the Rule only, whereby to make up our Judgement, what is lawful, what not. Page 32 INSTANCE, VII.
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as it discovers evil ibid. 3 It enableth a man to do good, and is that principle whence all good actions flow ibid. Negatively Though it be a principle of good,
as it discovers evil Ibid. 3 It enableth a man to do good, and is that principle whence all good actions flow Ibid. Negatively Though it be a principle of good,
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yet it is not the rule of our lives.
yet it is not the Rule of our lives.
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ibid. I. If it were the Rule, what need the Scripture? But the Scripture is the Rule. ibid. Object.Ibid. I If it were the Rule, what need the Scripture? But the Scripture is the Rule. Ibid. Object.
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If the Spirit within me, be the same by which the Scripture was written, what need I wait on the Scripture any longer? ibid. Answ. It is sent to be your Help, not to be your Rule Page 29 Reasons.
If the Spirit within me, be the same by which the Scripture was written, what need I wait on the Scripture any longer? Ibid. Answer It is sent to be your Help, not to be your Rule Page 29 Reasons.
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1 You may have the same spirit, but not the same inspiration of the spirit ibid. 2 If the Law,1 You may have the same Spirit, but not the same inspiration of the Spirit Ibid. 2 If the Law,
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and Light, and Spirit within, were the Rule, a man might do any wickedness without sinning ibid. 3 If the light within, were my Rule,
and Light, and Spirit within, were the Rule, a man might do any wickedness without sinning Ibid. 3 If the Light within, were my Rule,
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then am I my own Rule, and consequently, I am God Page 29 II. The Law, Light,
then am I my own Rule, and consequently, I am God Page 29 II The Law, Light,
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and Spirit, is a great Help in our way to life, yet it must be tried by the Word.
and Spirit, is a great Help in our Way to life, yet it must be tried by the Word.
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ibid. The written Word better than Experience. Page 30 1 All Light of Experience, is borrowed from Scripture.Ibid. The written Word better than Experience. Page 30 1 All Light of Experience, is borrowed from Scripture.
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ib. 2 It is short of Scripture. ibid. 3 Without the Word it cannot heal our Ʋnbelief ibid. Quest.ib. 2 It is short of Scripture. Ibid. 3 Without the Word it cannot heal our Ʋnbelief Ibid. Quest.
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Is there no use of experience? is there no light therein? ib. Answ. 1 Affirmatively. Yea much;
Is there no use of experience? is there no Light therein? ib. Answer 1 Affirmatively. Yea much;
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for it bringeth Hope ibid. 2 Negativelvely.
for it brings Hope Ibid. 2 Negativelvely.
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It is not the ground of our Faith, though it be an help to our Faith.
It is not the ground of our Faith, though it be an help to our Faith.
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The written Word is the first ground of faith and hope. ib. 3 All experience is to be reduced to the Word written.
The written Word is the First ground of faith and hope. ib. 3 All experience is to be reduced to the Word written.
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Page 31 As for Divine Providence, the Scripture is a more sure light than it ibid. Reasons.Page 31 As for Divine Providence, the Scripture is a more sure Light than it Ibid. Reasons.
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1 God doth somtimes try us by his Providence, to see what we will do;1 God does sometimes try us by his Providence, to see what we will do;
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but the Scripture is the Rule of our doing ib•d. 2 The Providence of God extendeth to all our actions, be they good or evil;
but the Scripture is the Rule of our doing ib•d. 2 The Providence of God extendeth to all our actions, be they good or evil;
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and therfore no certain Rule from thence, to make up our judgment by; but you may make up your Judgment, and certain Rule from the Scripture ibid. Quest.
and Therefore no certain Rule from thence, to make up our judgement by; but you may make up your Judgement, and certain Rule from the Scripture Ibid. Quest.
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Doth not God speak by Providence? guide and direct by Providence somtimes? ibid. Answ. Affirmatively 1 Yea, he doth somtimes guide us with his eye,
Does not God speak by Providence? guide and Direct by Providence sometimes? Ibid. Answer Affirmatively 1 Yea, he does sometimes guide us with his eye,
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as the Psalmist speaks ibid. 2 Though God doth this, yet to make the Providence of God the Rule of Lawfulness and Ʋnlawfulness, is a great error.
as the Psalmist speaks Ibid. 2 Though God does this, yet to make the Providence of God the Rule of Lawfulness and Ʋnlawfulness, is a great error.
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Scripture is more excellent than the Light of Human Reason ibid. Reasons 1 Reason is the poor mans bread,
Scripture is more excellent than the Light of Human Reason Ibid. Reasons 1 Reason is the poor men bred,
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but Gods Word is the bread of Angels ibid. 2 Though Reason be the Gift of God,
but God's Word is the bred of Angels Ibid. 2 Though Reason be the Gift of God,
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yet it cannot sufficiently discover sin ibid. 3 It cannot strengthen us against sin and temptation,
yet it cannot sufficiently discover since Ibid. 3 It cannot strengthen us against since and temptation,
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nor convert the soul, but Gods Word can Page 33 4 It is not saving Light;
nor convert the soul, but God's Word can Page 33 4 It is not Saving Light;
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but Gospel-light is saving light Page 33 Quest.
but Gospel light is Saving Light Page 33 Quest.
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Is there no use of the light of Reason? ibid Answ. Affirma•ively 1 Yea much:
Is there no use of the Light of Reason? Ibid Answer Affirma•ively 1 Yea much:
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not only in civil things, but in the things of God ibid. 2 Reason is but an Handmaid; and R••sons before faith less••;
not only in civil things, but in the things of God Ibid. 2 Reason is but an Handmaid; and R••sons before faith less••;
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•u• after saith they strengthen it Page 34 3 In things of God, we must deny ou• Reason,
•u• After Says they strengthen it Page 34 3 In things of God, we must deny ou• Reason,
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but we must not d•ny the Scripture.
but we must not d•ny the Scripture.
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ibid. Judiciu• Astrology cried up as a great light in these da•• Page 35 1 Bu• 〈 ◊ 〉 in truth a work of da•• 〈 ◊ 〉 forbidden by God. ibid. 2 It desi••yeth Prophesie. ib. Quest.Ibid. Judiciu• Astrology cried up as a great Light in these da•• Page 35 1 Bu• 〈 ◊ 〉 in truth a work of da•• 〈 ◊ 〉 forbidden by God. Ibid. 2 It desi••yeth Prophesy. ib. Quest.
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Is there no light of Knowledg from the Stars? do not the Heavens declare Gods handy work? will you condemn all Astronomy? Page 36 Answ. Negatively. 1 Astromy;
Is there no Light of Knowledge from the Stars? do not the Heavens declare God's handy work? will you condemn all Astronomy? Page 36 Answer Negatively. 1 Astromy;
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No. There is much difference between the Lawful knowledg of the Stars, and Judicial Astrology, to foretel future events.
No. There is much difference between the Lawful knowledge of the Stars, and Judicial Astrology, to foretell future events.
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ibid. 2 The Stars are for signs of Weather, and have a teaching power in them;Ibid. 2 The Stars Are for Signs of Weather, and have a teaching power in them;
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but he that would foretel future events by them, makes himself a God, sets up Fate,
but he that would foretell future events by them, makes himself a God, sets up Fate,
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and destroies God, makes God the Author of all the sin in the World ibid. A brief of the whol matter rep•ated Page 38
and Destroys God, makes God the Author of all the since in the World Ibid. A brief of the Whole matter rep•ated Page 38
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Sermon III. The Fourth General Proposition Scripture Light, the most sure Light Page 39 The Reasons.
Sermon III. The Fourth General Proposition Scripture Light, the most sure Light Page 39 The Reasons.
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1 It is the Word of the Son of God.1 It is the Word of the Son of God.
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Christ only is not called the Word of God, but the Word written, is also called the Word of God Page 40 2 The Scripture is the only Rule of our lives, proved by many Reasons.
christ only is not called the Word of God, but the Word written, is also called the Word of God Page 40 2 The Scripture is the only Rule of our lives, proved by many Reasons.
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ibid. 3 It is the Salt that seasoneth al our enjoyments, the great relief of our Souls in time of Temptations;Ibid. 3 It is the Salt that seasoneth all our enjoyments, the great relief of our Souls in time of Temptations;
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it sanctifieth all our outward comforts.
it Sanctifieth all our outward comforts.
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Page 41 4 It shall be our Judg at the great day Page 42 5 It shall be established upon us.Page 41 4 It shall be our Judge At the great day Page 42 5 It shall be established upon us.
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ibid. An Objection answered, concerning the word Until, which it not to be taken exclusively ibid. Quest.Ibid. an Objection answered, Concerning the word Until, which it not to be taken exclusively Ibid. Quest.
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Why are the Saints to take heed unto Scripture, specially in dark times? Page 43 Answ. Because they are then in most danger of falling. ibid. Object.
Why Are the Saints to take heed unto Scripture, specially in dark times? Page 43 Answer Because they Are then in most danger of falling. Ibid. Object.
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All Hereticks lay claim to Scripture-Light Page 44, 45 Answ. Some do, some do not. 'Tis one thing to cite Scripture, and another thing to take heed thereunto ibid. Application.
All Heretics lay claim to Scripture light Page 44, 45 Answer some do, Some do not. It's one thing to Cite Scripture, and Another thing to take heed thereunto Ibid. Application.
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1 We must bless God for Human Learning ibid. 2 They that fo••ake, or deny the Scripture, are •n a sad Condition ibid. 3 Take heed to the Scripture. Page 46 Quest.1 We must bless God for Human Learning Ibid. 2 They that fo••ake, or deny the Scripture, Are •n a sad Condition Ibid. 3 Take heed to the Scripture. Page 46 Quest.
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What must we do to take heed to Scripture? ibid. Answ. Three things 1 Take heed to understand it 2 Take heed to keep it 3 Attend to walk by it.
What must we do to take heed to Scripture? Ibid. Answer Three things 1 Take heed to understand it 2 Take heed to keep it 3 Attend to walk by it.
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I. For understanding the Scripture ibid. Hold fast the Letter of it;I For understanding the Scripture Ibid. Hold fast the letter of it;
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for if you deny the Letter, how can you understand the true sense? ibid. An Objection answered ibid. Quest.
for if you deny the letter, how can you understand the true sense? Ibid. an Objection answered Ibid. Quest.
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How can we keep fast the Letter when there are so many Greek Copies of the new Te••am•• Page 47 Answ. 1 There is no material difference between them ibid. 2 You must diligently enquire out the true meaning of the Scripture ibid. Object. One Scripture hath many Senses, &c. Page 48 Answ. Negatively, Nay, one Scripture hath but one intire sense,
How can we keep fast the letter when there Are so many Greek Copies of the new Te••am•• Page 47 Answer 1 There is no material difference between them Ibid. 2 You must diligently inquire out the true meaning of the Scripture Ibid. Object. One Scripture hath many Senses, etc. Page 48 Answer Negatively, Nay, one Scripture hath but one entire sense,
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though it hath divers parts and applications ibid. 2 The Scripture is to be understood somtimes literally, somtimes figuratively;
though it hath diverse parts and applications Ibid. 2 The Scripture is to be understood sometimes literally, sometimes figuratively;
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yet alwaies spiritually ibid. 3 For Direction Page 49 1 Al fundamental Doctrins of our salvation, are laid down literally ibid. 2 When the literal sense must be lest ibid. 3 Mystery doth not destroy the History.
yet always spiritually Ibid. 3 For Direction Page 49 1 All fundamental Doctrines of our salvation, Are laid down literally Ibid. 2 When the literal sense must be lest Ibid. 3 Mystery does not destroy the History.
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ibid. 4 Nothing in Scripture set down mystically, but is literally expressed in another place of Scripture. Page 49, 50 Object.Ibid. 4 Nothing in Scripture Set down mystically, but is literally expressed in Another place of Scripture. Page 49, 50 Object.
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When a Scripture lieth under con rov••sie, what must be done? ibid. Answ. Somthing by way of Observati•n, somthing by Practice. ibid. 1 Observation;
When a Scripture lies under con rov••sie, what must be done? Ibid. Answer Something by Way of Observati•n, something by Practice. Ibid. 1 Observation;
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if you be able, c•nsult the Original;
if you be able, c•nsult the Original;
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if not able, consult those that are able ibid. 2 Coherence, and Scope, and Context, good means to open the true sense Page 51 3 Compare one Scripture with another ibid. 4 S•ve•ve not from the proportion of Faith ibid. II. More Practically Page 52 1 Go to God for the spirit ib. 2 Take heed of a fleshly mind.
if not able, consult those that Are able Ibid. 2 Coherence, and Scope, and Context, good means to open the true sense Page 51 3 Compare one Scripture with Another Ibid. 4 S•ve•ve not from the proportion of Faith Ibid. II More Practically Page 52 1 Go to God for the Spirit ib. 2 Take heed of a fleshly mind.
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ibid. 3 Study your Condition by Scripture, and the Scripture by your Condition ibid. 4 Be not too indulgent to your own Condition, Disposition,Ibid. 3 Study your Condition by Scripture, and the Scripture by your Condition Ibid. 4 Be not too indulgent to your own Condition, Disposition,
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or Opinion ibid. 5 Joyn nothing in Commission with the Scripture for your Rule Page 53 2 You must keep the Scripture,
or Opinion Ibid. 5 Join nothing in Commission with the Scripture for your Rule Page 53 2 You must keep the Scripture,
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if you will attend to understand it ibid. Directions how to keep the Word Page 54 1 Observe the things whereby men have been drawn from it,
if you will attend to understand it Ibid. Directions how to keep the Word Page 54 1 Observe the things whereby men have been drawn from it,
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and those are chiefly three ibid. 1 The corruption of mans Nature ibid. 2 Corrupt Principles ibid. 3 Playing with the Scripture Page 55 2 Rules to keep particular Truths of Scripture in your heart, are ibid. 1 Many Saints have suffered willingly the loss of all to maintain them ibid. 2 Consider that the Saints have generally ma•ntained these Doctrines in opposition to the world ib III. To take heed to the Scripture, is to walk thereby Page 56 1 Therefore prize it much ib. 2 Love the truth you know ib. 3 Let it be your continual Companion ibid.
and those Are chiefly three Ibid. 1 The corruption of men Nature Ibid. 2 Corrupt Principles Ibid. 3 Playing with the Scripture Page 55 2 Rules to keep particular Truths of Scripture in your heart, Are Ibid. 1 Many Saints have suffered willingly the loss of all to maintain them Ibid. 2 Consider that the Saints have generally ma•ntained these Doctrines in opposition to the world ib III. To take heed to the Scripture, is to walk thereby Page 56 1 Therefore prize it much ib. 2 Love the truth you know ib. 3 Let it be your continual Companion Ibid.
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Christ in Travel. ON Isaiah, 53.11.
christ in Travel. ON Isaiah, 53.11.
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Sermon I. THe Text Opened Page 61, 62 DOCT.
Sermon I. THe Text Opened Page 61, 62 DOCT.
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Christ shall see the Travel, of his soul, and be satisfied Page 63 The opening of this by three Ar•uments ibid. 1 The Travel of Christ,
christ shall see the Travel, of his soul, and be satisfied Page 63 The opening of this by three Ar•uments Ibid. 1 The Travel of christ,
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or Christ in travel 2 His assurance of Issue 3 The Contentment that he doth,
or christ in travel 2 His assurance of Issue 3 The Contentment that he does,
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and shall find therein His travel was very painful, For ibid. 1 It was a sore Travel 2 A long Travel 3 A helpless Travel ibid. I. It was a sore travel, in regard of Soul and Body ib. 1 For his Body ibid. 1 It was universal, in regard of the parts in which he suffered,
and shall find therein His travel was very painful, For Ibid. 1 It was a soar Travel 2 A long Travel 3 A helpless Travel Ibid. I. It was a soar travel, in regard of Soul and Body ib. 1 For his Body Ibid. 1 It was universal, in regard of the parts in which he suffered,
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and persons he suffered from ibid. 2 It was most extream Page 65 3 They were long and lingering Page 65 2 For his Soul. His was a sore Travel Page 66 Proved in four Propositions.
and Persons he suffered from Ibid. 2 It was most extreme Page 65 3 They were long and lingering Page 65 2 For his Soul. His was a soar Travel Page 66 Proved in four Propositions.
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1 Christ did truly suffer in his soul 2 That he suffered in his soul immediately 3 That he did encounter with the wrath of God 4 That he did suffer the very torments of Hell in this life. ibid. The first Proposition proved. ibid. The second Proposition proved.1 christ did truly suffer in his soul 2 That he suffered in his soul immediately 3 That he did encounter with the wrath of God 4 That he did suffer the very torments of Hell in this life. Ibid. The First Proposition proved. Ibid. The second Proposition proved.
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Page 67 The third Proposition proved. Page 68 The fourth Proposition proved. Page 69 Quest.Page 67 The third Proposition proved. Page 68 The fourth Proposition proved. Page 69 Quest.
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Whether one can endure the very torments of Hell in this Life? Page 70 Answ. Affirmatively. Christ did not endure al the misery we should have done.
Whither one can endure the very torments of Hell in this Life? Page 70 Answer Affirmatively. christ did not endure all the misery we should have done.
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ib. Arg. 1. He suffered al the threatening produced;ib. Argument 1. He suffered all the threatening produced;
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Page 134 II. For the Issue he travelled for, his delight must be great. 1 He sees the good pleasure of God prosper in his hands.Page 134 II For the Issue he traveled for, his delight must be great. 1 He sees the good pleasure of God prosper in his hands.
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but not what proceed from the disposition of our persons Page 71 Arg. 2. What Christ delivered us from, that he endured for us Page 72 Arg. 3. Christ established the Law by his death ibid. Arg. 4. Christ hath suffered Gods Wrath and Justice for the Elect ibid. Reasons 1 The Law is not satisfied unless the debt be paid ibid. 2 Christ satisfied the Law in his sufferings Page 93 3 No evil is equivalent to the wrath of God ibid. II. Christs Travel was long and tedious, not only in his death,
but not what proceed from the disposition of our Persons Page 71 Argument 2. What christ Delivered us from, that he endured for us Page 72 Argument 3. christ established the Law by his death Ibid. Argument 4. christ hath suffered God's Wrath and justice for the Elect Ibid. Reasons 1 The Law is not satisfied unless the debt be paid Ibid. 2 christ satisfied the Law in his sufferings Page 93 3 No evil is equivalent to the wrath of God Ibid. II Christ Travel was long and tedious, not only in his death,
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but in his life all along ibid. III. It was a helpless Travel: for he trode the Wine-press of his Fathers wrath alone. Page 94 Quest.
but in his life all along Ibid. III. It was a helpless Travel: for he trodden the Winepress of his Father's wrath alone. Page 94 Quest.
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Suppose Christ was thus in travel for us, what then? ibid. Answ. Our duty is to come in,
Suppose christ was thus in travel for us, what then? Ibid. Answer Our duty is to come in,
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and behold this hard labor he suffered ibid. Observations.
and behold this hard labour he suffered Ibid. Observations.
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1 All the Attributes and Perfection• of God, are here in Commission in Christ crucified ibid. 2 We shall hence value,1 All the Attributes and Perfection• of God, Are Here in Commission in christ Crucified Ibid. 2 We shall hence valve,
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and love Christ more Page 95 3 We shall hence prize all our enjoyments more ibid. 4 Men are hereby made more willing to suffer any thing for Christ his sake ibid. 5 We shall hereby be made more unwilling to put Christ to a new suffering ibid. 6 Hereby we are more enabled to overcome all our temptations,
and love christ more Page 95 3 We shall hence prize all our enjoyments more Ibid. 4 Men Are hereby made more willing to suffer any thing for christ his sake Ibid. 5 We shall hereby be made more unwilling to put christ to a new suffering Ibid. 6 Hereby we Are more enabled to overcome all our temptations,
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and corruptions, and to become more profitable, and gracious in our lives.
and corruptions, and to become more profitable, and gracious in our lives.
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ibid. 7 Hereby we are more enagaged to his Commandements and Ordinances ibid. 8 Hence conclude the willingness of God to save sinners.Ibid. 7 Hereby we Are more enagaged to his commandments and Ordinances Ibid. 8 Hence conclude the willingness of God to save Sinners.
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Page 96 9 It is an encouragement for poor sinner• to come to Christ Page 97 10 Hereby our hearts are confu•ed, and our faith confirmed ibid. Page 96 9 It is an encouragement for poor sinner• to come to christ Page 97 10 Hereby our hearts Are confu•ed, and our faith confirmed Ibid.
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Sermon II. Christs Assurance of Issue Page 99 The Introduction ibid. O•ening of the words ibid. 1 What this Issue is Page 100 2 What assurance he had ib. I. It is all the effects of his sufferings, whereof some are immediate, some remote ib. Quest.
Sermon II Christ Assurance of Issue Page 99 The Introduction Ibid. O•ening of the words Ibid. 1 What this Issue is Page 100 2 What assurance he had ib. I. It is all the effects of his sufferings, whereof Some Are immediate, Some remote ib. Quest.
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What are the immediate effects ibid. Answ. Negatively. 1 Not to make God reconcilable to man-kind ibid. 2 That actual reconciliation,
What Are the immediate effects Ibid. Answer Negatively. 1 Not to make God reconcilable to mankind Ibid. 2 That actual reconciliation,
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and justification, is not the next effect of Christs death, is proved by five Reasons. ibid. Object.
and justification, is not the next Effect of Christ death, is proved by five Reasons. Ibid. Object.
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Why doth Ch•ist take such contentment in his Issue? Page 133 Answ. 1 They are his own ibid. 2 They are given him of his Father ibid. 3 They have all relations to him ibid. 4 They are one with him ibid. 5 They are suitable to him ib. 6 By them also he liveth.
Why does Ch•ist take such contentment in his Issue? Page 133 Answer 1 They Are his own Ibid. 2 They Are given him of his Father Ibid. 3 They have all relations to him Ibid. 4 They Are one with him Ibid. 5 They Are suitable to him ib. 6 By them also he lives.
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But we were discharged from our sins, when they were charged on Christ Page 101 Answ. Negatively. 3 Christ died not to reconcile man to God, proved by seven Re•sons ibid. 4 The next •ffect of Christs death, is not the forgiveness of original sin to all the wo••d, proved by five Reasons Page 102 5 The obtainment of this Decree, that who•oever beleeveth shall be saved, not the n•x• •ffect of Christs death, proved by four Arguments.
But we were discharged from our Sins, when they were charged on christ Page 101 Answer Negatively. 3 christ died not to reconcile man to God, proved by seven Re•sons Ibid. 4 The next •ffect of Christ death, is not the forgiveness of original since to all the wo••d, proved by five Reasons Page 102 5 The obtainment of this decree, that who•oever Believeth shall be saved, not the n•x• •ffect of Christ death, proved by four Arguments.
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ibid. 6 It was not to bring all the world unto the Covenant of Grace, proved by three Reasons Page 104 7 Christ hath not by his death ob•ained sufficiency of Grace for all men, proved by five Reasons Page 105 8 Christ died not to obtain a Dominion over all things, proved by six Reasons Page 107 Quest.Ibid. 6 It was not to bring all the world unto the Covenant of Grace, proved by three Reasons Page 104 7 christ hath not by his death ob•ained sufficiency of Grace for all men, proved by five Reasons Page 105 8 christ died not to obtain a Dominion over all things, proved by six Reasons Page 107 Quest.
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What was the next effect of his dea•h? Page 108 Answ. affirmatively. 1 He satisfied the Law and Justice of God for us, learnedly proved by six Arguments ibid. 2 He sanctified us Page 112 3 He merited Heaven for us.
What was the next Effect of his dea•h? Page 108 Answer affirmatively. 1 He satisfied the Law and justice of God for us, learnedly proved by six Arguments Ibid. 2 He sanctified us Page 112 3 He merited Heaven for us.
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Page 113 4 He recovered the lost Image of God in us ibid. 5 He destroyed the power of Satan Page 114 6 He sanctified all things to us.Page 113 4 He recovered the lost Image of God in us Ibid. 5 He destroyed the power of Satan Page 114 6 He sanctified all things to us.
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Page 115 7 He confirmed the Covenant of Grace Page 116 II. The remote effects of Christs death are many, whereof seven are set down Page 118 Quest.Page 115 7 He confirmed the Covenant of Grace Page 116 II The remote effects of Christ death Are many, whereof seven Are Set down Page 118 Quest.
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What assurance had Christ to see these fruits and effects ibid. Answ. 1 He had the assurance of salvation of many thousand souls before his death Page 118 2 He had assurance of his own merit,
What assurance had christ to see these fruits and effects Ibid. Answer 1 He had the assurance of salvation of many thousand Souls before his death Page 118 2 He had assurance of his own merit,
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and his Fathers fai hfulness Page 119 3 He did not only merit the impetration of our Redemption,
and his Father's Faith hfulness Page 119 3 He did not only merit the impetration of our Redemption,
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but the application of it also Page 120 4 He merited not only sufficiency of Grace for us,
but the application of it also Page 120 4 He merited not only sufficiency of Grace for us,
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but the efficacy of Grace Page 121 5 He merited not only some blessings of the Covenant,
but the efficacy of Grace Page 121 5 He merited not only Some blessings of the Covenant,
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but the Condition of the Covenant ibid. Application.
but the Condition of the Covenant Ibid. Application.
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1 Christ did not die for al men Page 123 2 Consolation for those he died for ibid. Object.1 christ did not die for all men Page 123 2 Consolation for those he died for Ibid. Object.
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I fear he died not for me ibid. Answ. He died for his Sheep ibid. I Fear he died not for me Ibid. Answer He died for his Sheep Ibid.
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Sermon III. Christ's Contentment, which he doth, and shal find in his Assurance of Issue Page 127 The Introduction Page 128 Quest.
Sermon III. Christ's Contentment, which he does, and shall find in his Assurance of Issue Page 127 The Introduction Page 128 Quest.
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Wherein doth Christ express this Con entment ibid. Answ. The Issue is, what he travelled with,
Wherein does christ express this Con entment Ibid. Answer The Issue is, what he traveled with,
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or what be t•av•lled for ibid. I. For his Seed, the Issue he travelled with: his de ight is proved by eight A•guments. ibid. Quest.
or what be t•av•lled for Ibid. I For his Seed, the Issue he traveled with: his de ight is proved by eight A•guments. Ibid. Quest.
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3 He thereby obtains the end of his sufferings ibid. Quest. How shall this appear that Christ •aw this? Page 135 Answ. 1 It hath been cleered already.3 He thereby obtains the end of his sufferings Ibid. Quest. How shall this appear that christ •aw this? Page 135 Answer 1 It hath been cleared already.
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2 It is proved further by Scripture ibid. 3 Nothing can hinder Christ from it ibid. An Objection answered:2 It is proved further by Scripture Ibid. 3 Nothing can hinder christ from it Ibid. an Objection answered:
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proving that Christ died for all. Page 136 Application. Use, 1. Ʋniversal Redemption is false Doct•ine Page 137 Object.
proving that christ died for all. Page 136 Application. Use, 1. Ʋniversal Redemption is false Doct•ine Page 137 Object.
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Christ died c nditionally Page 138 1 A••w. negatively, and cons•med by three Arguments.
christ died c nditionally Page 138 1 A••w. negatively, and cons•med by three Arguments.
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2 P••of that Christs m•rits were not conditional Page 139 3 Proof &c. ibid. 4 Proof ibid. 5 Proof ibid. 6 Proof Page 140 7 Proof Page 141 8 Proof Page 142 9 Proof.2 P••of that Christ m•rits were not conditional Page 139 3 Proof etc. Ibid. 4 Proof Ibid. 5 Proof Ibid. 6 Proof Page 140 7 Proof Page 141 8 Proof Page 142 9 Proof.
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The Covenant of Grace is free, absolute, and without Condition ibid. 1 The Lord delivered it without Condition ibid. 2 It is like the Covenant made with Noah ibid. 3 In the Covenant of Grace, there is a converting mercy promised ibid. 4 The Spirit is promised in the Covenant ibid. 5 The Covenant of Grace is easier than the Covenant of Works Page 143 Object.
The Covenant of Grace is free, absolute, and without Condition Ibid. 1 The Lord Delivered it without Condition Ibid. 2 It is like the Covenant made with Noah Ibid. 3 In the Covenant of Grace, there is a converting mercy promised Ibid. 4 The Spirit is promised in the Covenant Ibid. 5 The Covenant of Grace is Easier than the Covenant of Works Page 143 Object.
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All Divines say, Faith, and Repentance, are the Condition of the Covenant ibid. Answ. Not all:
All Divines say, Faith, and Repentance, Are the Condition of the Covenant Ibid. Answer Not all:
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not Luther, Zanchy, Junius, Dr. Ames. ibid. Use 2 The Saints cannot be Apostates Page 144 Use 3. This Doctrine looks upon Godly,
not Luther, Zanchy, Junius, Dr. Ames. Ibid. Use 2 The Saints cannot be Apostates Page 144 Use 3. This Doctrine looks upon Godly,
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and Ʋngodly men Page 125 1 It cals on the Godly to be satisfied in Christ ibid. 2 The Godly are called upon to be contented with Christ,
and Ʋngodly men Page 125 1 It calls on the Godly to be satisfied in christ Ibid. 2 The Godly Are called upon to be contented with christ,
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and to endeavor all for him Page 146 Quest.
and to endeavour all for him Page 146 Quest.
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What must the Godly do to answer Christs love? ibid. Answ. Many things 1 To bear the same mind to Christ, he bear to us ibid. 2 To use the means of Grace in publick and private Ordinances Page 147 3 To use one Grace so as to make us fit for another ibid. 4 To be thankful for our present Condition ibid. 5 Ʋse no com•any,
What must the Godly doe to answer Christ love? Ibid. Answer Many things 1 To bear the same mind to christ, he bear to us Ibid. 2 To use the means of Grace in public and private Ordinances Page 147 3 To use one Grace so as to make us fit for Another Ibid. 4 To be thankful for our present Condition Ibid. 5 Ʋse no com•any,
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but what you may receive some good from ibid. 6 Ʋse y•ur particular Calling, so as to be fit for a general Calling Page 148 7 Be merry,
but what you may receive Some good from Ibid. 6 Ʋse y•ur particular Calling, so as to be fit for a general Calling Page 148 7 Be merry,
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yet so as you may not grieve afterwards for your mirth ibid. 8 It is excellent to know what Gods design is,
yet so as you may not grieve afterwards for your mirth Ibid. 8 It is excellent to know what God's Design is,
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yet we must admire what we cannot understand ibid. 9 So mind the Truth of the Times,
yet we must admire what we cannot understand Ibid. 9 So mind the Truth of the Times,
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as not to neglect the power of Godliness Page 148, 149 10 Desire to die, yet be contented to live ibid. FINIS.
as not to neglect the power of Godliness Page 148, 149 10 Desire to die, yet be contented to live Ibid. FINIS.
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A LIFTING UP FOR THE DOWN-CAST. The Contents.
A LIFTING UP FOR THE DOWNCAST. The Contents.
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Sermon I. THE Words opened in two Branches. Page 1 1 The sad Discouragements of a gracious Spirit.
Sermon I. THE Words opened in two Branches. Page 1 1 The sad Discouragements of a gracious Spirit.
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Page 2 2 The Remedies ibid. Three Doctrines observe• in the first Branch ibid. 1 That the Saints have an inward Peace ibid. 2 This Peace may be interrupted ibid. 3 The Saints have no reason to be di•couraged.Page 2 2 The Remedies Ibid. Three Doctrines observe• in the First Branch Ibid. 1 That the Saints have an inward Peace Ibid. 2 This Peace may be interrupted Ibid. 3 The Saints have no reason to be di•couraged.
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This is the main thing aimed at ibid.This is the main thing aimed At Ibid.
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Doct. 1. proved 3 The Father, Son, and Holy Ghost, are engaged for their peace, Page 4 1 The Father is engaged 1 By his Prerogative ib. 2 By his Commandement ibid. 3 By Vertue of his Promise.
Doct. 1. proved 3 The Father, Son, and Holy Ghost, Are engaged for their peace, Page 4 1 The Father is engaged 1 By his Prerogative ib. 2 By his Commandment Ibid. 3 By Virtue of his Promise.
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Page 5 4 By Purchase ibid. 5 In regard of the Chastisements of the Saints ibid 2 The Son is engaged Page 6 1 By his qualifications he received from his Father.Page 5 4 By Purchase Ibid. 5 In regard of the Chastisements of the Saints Ibid 2 The Son is engaged Page 6 1 By his qualifications he received from his Father.
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ibid 2 By his own disposition Page 7 3 By his Office.Ibid 2 By his own disposition Page 7 3 By his Office.
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ibid. 3 The Holy Ghost is engaged, As Christs Executor (be it spoken with Reverence ibid. As our Advoca•e, in some sence,Ibid. 3 The Holy Ghost is engaged, As Christ Executor (be it spoken with reverence Ibid. As our Advoca•e, in Some sense,
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though Christ alone be our Advocate. ibid. Object. Experience sheweth the contrary, by the unquiet Condition of the Saints.
though christ alone be our Advocate. Ibid. Object. Experience shows the contrary, by the unquiet Condition of the Saints.
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Page 8 Answ. Their quiet may be interrupted.Page 8 Answer Their quiet may be interrupted.
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Some distinctions •herein •o be considered ibid 1 There is a Fundamental Peace naturally flowing from Justification.
some Distinctions •herein •o be considered Ibid 1 There is a Fundamental Peace naturally flowing from Justification.
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2. There is an additional peace flowing from the sence of their Justification: the former cannot be lost, the latter may.2. There is an additional peace flowing from the sense of their Justification: the former cannot be lost, the latter may.
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ibid. 2 There is great difference between peace, comfort and joy Page 9 3 There is a peace in opposition to what one hath been,Ibid. 2 There is great difference between peace, Comfort and joy Page 9 3 There is a peace in opposition to what one hath been,
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and a peace that lies in opposition to what one would be ibid. 4 There is a dormant peace,
and a peace that lies in opposition to what one would be Ibid. 4 There is a dormant peace,
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and there is a wak•ned peace ibid. Quest. What is the Issue of this? Page 10 Application.
and there is a wak•ned peace Ibid. Quest. What is the Issue of this? Page 10 Application.
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1 See what a blessed Condition the Saints of God are in. ib. 2 Thankfulness of the Godly called for ibid. Object.1 See what a blessed Condition the Saints of God Are in. ib. 2 Thankfulness of the Godly called for Ibid. Object.
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May be the Peace I have, is not right, wherefore I cannot praise the Lord for it.
May be the Peace I have, is not right, Wherefore I cannot praise the Lord for it.
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Page 11 Answ. 1 I grant, that there is a false Peace that wicked men have,Page 11 Answer 1 I grant, that there is a false Peace that wicked men have,
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but there is a true Peace to th• Godly Page •• T•e di••ere•ce of true and false Peace ib•• Common Peace ariseth from the apprehension of Gods common Goodness.
but there is a true Peace to th• Godly Page •• T•e di••ere•ce of true and false Peace ib•• Common Peace arises from the apprehension of God's Common goodness.
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Special P•ace ariseth from the apprehension of Gods s•ecial favor. F••se Peace is • Guard to our Sins.
Special P•ace arises from the apprehension of God's s•ecial favour. F••se Peace is • Guard to our Sins.
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True Peace is a Guard to our Graces.
True Peace is a Guard to our Graces.
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ibid. 2 True Peace is wrought by Faith ibid. 3 Tru• Peace will live in the sight of Sin ibid. 4 True Peace loves to be tried ibid. 5 True Peace is spoken by God ibid. An Appeal to any that doubt of their Peace Page 13 Object.Ibid. 2 True Peace is wrought by Faith Ibid. 3 Tru• Peace will live in the sighed of since Ibid. 4 True Peace loves to be tried Ibid. 5 True Peace is spoken by God Ibid. an Appeal to any that doubt of their Peace Page 13 Object.
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I fear my inward Peace, because it doth not continue ••id. Answ. The second Doctrine answers this ibid. Object.
I Fear my inward Peace, Because it does not continue ••id. Answer The second Doctrine answers this Ibid. Object.
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I fear my peace, because I came so lightly by it Page 14 Answ. All peace is the free gift of God for Christ his sake, not for our sufferings Page 15 Object.
I Fear my peace, Because I Come so lightly by it Page 14 Answer All peace is the free gift of God for christ his sake, not for our sufferings Page 15 Object.
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I want that Peace within, how shall I come by it? ibid. Answ. The Lord only can speak this peace to thee, which he doth speak in the way of his Ordinance ibid. Quest.
I want that Peace within, how shall I come by it? Ibid. Answer The Lord only can speak this peace to thee, which he does speak in the Way of his Ordinance Ibid. Quest.
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What doth the Lord speak in his Ordinances that may quiet my Soul? ibid. Answ. 1 You are willed to consider much of the fulness of Christs satisfaction.
What does the Lord speak in his Ordinances that may quiet my Soul? Ibid. Answer 1 You Are willed to Consider much of the fullness of Christ satisfaction.
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ibid. God for Christs sake works all our works for us Page 16 2 Christ is our Peace-maker, we must go to him ibid. The manner how we must go.Ibid. God for Christ sake works all our works for us Page 16 2 christ is our Peacemaker, we must go to him Ibid. The manner how we must go.
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1 Go in uprightness Page 17 2 Carry the Promise with you ibid. 3 Wait long on Christ, till Peace do come. ibid. Quest.1 Go in uprightness Page 17 2 Carry the Promise with you Ibid. 3 Wait long on christ, till Peace do come. Ibid. Quest.
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Must we not be humbled for sins committed? ibid. Answ. In all your Humiliation, carry Christ along with you ibid. 4 Labor to mortifie your affections ibid. 5 Walk not with doubting company Page 18 6 When God speaks a little peace to thee, refuse it not, for it will encrease.
Must we not be humbled for Sins committed? Ibid. Answer In all your Humiliation, carry christ along with you Ibid. 4 Labour to mortify your affections Ibid. 5 Walk not with doubting company Page 18 6 When God speaks a little peace to thee, refuse it not, for it will increase.
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Page 19 This is amplified Page 20 Page 19 This is amplified Page 20
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Sermon II. DOCT. 2. The Saints may be under much discouragement. Page 21 Two words in the Text most Emphatical, Cast down, Disquieted. ibid.
Sermon II DOCT. 2. The Saints may be under much discouragement. Page 21 Two words in the Text most Emphatical, Cast down, Disquieted. Ibid.
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The words opened by four Questions Page 22 1 How far a good man may be discouraged.
The words opened by four Questions Page 22 1 How Far a good man may be discouraged.
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2 How it comes that he is discouraged 3 How discouragements can stand with Grace 4 How they may be cured.2 How it comes that he is discouraged 3 How discouragements can stand with Grace 4 How they may be cured.
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Quest. 1. How far may a good man be discouraged? Page 22 Answ. 1 A Saint may refuse Comfort for the Soul ibid. 2 For the Body also ibid. 3 A good man may refuse Duty Page 23 4 He may be weary of his life ibid. Quest. 2. Why doth God suffer his Children to be so discouraged? ibid. Answ. In general It is for their good.
Quest. 1. How Far may a good man be discouraged? Page 22 Answer 1 A Saint may refuse Comfort for the Soul Ibid. 2 For the Body also Ibid. 3 A good man may refuse Duty Page 23 4 He may be weary of his life Ibid. Quest. 2. Why does God suffer his Children to be so discouraged? Ibid. Answer In general It is for their good.
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I shall meet with threatnings in the Scripture. ibid. Answ. Negatively, for Threatnings lead you to the Promise Page 34 Object.I shall meet with threatenings in the Scripture. Ibid. Answer Negatively, for Threatenings led you to the Promise Page 34 Object.
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Page 24 More particularly 1 It is Gods way to deal so with men ibid. 2 This way God sets a greater price on our inward peace Page 25 3 God will have us to love him only ibid. 4 He thus trains up his Children to more perfection.Page 24 More particularly 1 It is God's Way to deal so with men Ibid. 2 This Way God sets a greater price on our inward peace Page 25 3 God will have us to love him only Ibid. 4 He thus trains up his Children to more perfection.
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ib. 5 He doth this to keep his Chil-from security Page 24 6 This is explained by the similitude of a Chyrurgeon dealing with his Patient. Page 26 Object.ib. 5 He does this to keep his Chil-from security Page 24 6 This is explained by the similitude of a Chirurgeon dealing with his Patient. Page 26 Object.
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Can any man foretel a mans discouragement? ibid. Answ. Affirmatively. 1 It may be foretold when a man placeth his Spiritual Comfort on outward Blessings Page 27 2 When a man is unthankful for true peace,
Can any man foretell a men discouragement? Ibid. Answer Affirmatively. 1 It may be foretold when a man places his Spiritual Comfort on outward Blessings Page 27 2 When a man is unthankful for true peace,
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and not humbled for false Peace.
and not humbled for false Peace.
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ibid 3 When a man doth raise his Comfort only from Grace within, and not from Christ without.Ibid 3 When a man does raise his Comfort only from Grace within, and not from christ without.
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Yet Grace within is, 1. A Cause sine qua non. 2. It removes all impediments of Comfo•t.
Yet Grace within is, 1. A Cause sine qua non. 2. It removes all impediments of Comfo•t.
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3. It is a witnessing Cause. 4. It is a confirming Cause.3. It is a witnessing Cause. 4. It is a confirming Cause.
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ibid. 4 When a man layeth his comfort on the impression or coming in of the Word, rather than upon the Word i• self.Ibid. 4 When a man Layeth his Comfort on the impression or coming in of the Word, rather than upon the Word i• self.
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The words on Psal. 16.4. critically expounded Page 28 Quest. 3. How can all this stand with Grace? ibid. Answ. Affirmatively The Saints are never so discouraged,
The words on Psalm 16.4. critically expounded Page 28 Quest. 3. How can all this stand with Grace? Ibid. Answer Affirmatively The Saints Are never so discouraged,
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but there is some Grace left ibid. Quest.
but there is Some Grace left Ibid. Quest.
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Is there no evil in Discouragements? Page 29 Answ. Affirmatively Very much ibid. Quest. 4. What must a poor Soul do to recover its peace lost? Page 30 Answered, partly by way of Question, partly by Direction ibid. 1 Hast thou quite forgot thy former peace? Page 31 2 Do you not use the means for restoring your Comforts? ibid. Some seek Comfort by way of reasoning with God.
Is there no evil in Discouragements? Page 29 Answer Affirmatively Very much Ibid. Quest. 4. What must a poor Soul do to recover its peace lost? Page 30 Answered, partly by Way of Question, partly by Direction Ibid. 1 Hast thou quite forgotten thy former peace? Page 31 2 Do you not use the means for restoring your Comforts? Ibid. some seek Comfort by Way of reasoning with God.
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Some seek it in Duty, neglecting their Calling.
some seek it in Duty, neglecting their Calling.
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Both are d•ceived 3 Have you not so far strained for some outward comfort, as to lose your inward comfort? ibid. Quest.
Both Are d•ceived 3 Have you not so Far strained for Some outward Comfort, as to loose your inward Comfort? Ibid. Quest.
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What shall I do that my comforts may be restored Page 32 Answ. By Direction in three things.
What shall I do that my comforts may be restored Page 32 Answer By Direction in three things.
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1 Do what you would do to be justified ibid. 2 Seek whether God hath withdrawn his presence for your sin ibid. An Objection answered.1 Do what you would do to be justified Ibid. 2 Seek whither God hath withdrawn his presence for your since Ibid. an Objection answered.
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Page 33 3 Read the Scriptures much ibid. Object. What if I do, they may not comfort me.Page 33 3 Read the Scriptures much Ibid. Object. What if I do, they may not Comfort me.
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ib. Answ. You cannot tell, till you prove it Page 34 Somtimes the Promise comes to us, somtimes we go to it ib. Object.ib. Answer You cannot tell, till you prove it Page 34 Sometimes the Promise comes to us, sometimes we go to it ib. Object.
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There are many other things in Scripture that concern no• my Condition ibid. Answ. Negatively Christ cureth us somtimes by diverting our minds ibid. Quest.
There Are many other things in Scripture that concern no• my Condition Ibid. Answer Negatively christ cureth us sometimes by diverting our minds Ibid. Quest.
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Where Peace returns, what must I do Page 35 Answ. 1 Be sure it be true Peace ib. 2 Fall upon Satans Quarters ibid. 3 Put all your Comforts into Christs hands ibid. 4 Spend all for Christ, comfort others Page 36
Where Peace returns, what must I do Page 35 Answer 1 Be sure it be true Peace ib. 2 Fallen upon Satan Quarters Ibid. 3 Put all your Comforts into Christ hands Ibid. 4 Spend all for christ, Comfort Others Page 36
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Sermon III. DOCT. 3. Davids condition is put for a pattern Page 42 Habakkuks Condition ibid A Godly man may rejoyce in any Condition ibid. The Saints think they have reason for their Discouragements Page 43 The Saints may have reason for their Discouragements. ibid. Quest.
Sermon III. DOCT. 3. Davids condition is put for a pattern Page 42 Habakkuks Condition Ibid A Godly man may rejoice in any Condition Ibid. The Saints think they have reason for their Discouragements Page 43 The Saints may have reason for their Discouragements. Ibid. Quest.
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What have the Saints that is a sufficient Bulwark against all discouragements? ibid. Answ. 1 A godly man hath a propriety in God ibid. How God is my God Page 44 2 God knows him,
What have the Saints that is a sufficient Bulwark against all discouragements? Ibid. Answer 1 A godly man hath a propriety in God Ibid. How God is my God Page 44 2 God knows him,
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and his condition ibid. 3 God will not have his People to be discouraged:
and his condition Ibid. 3 God will not have his People to be discouraged:
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proved from God the Son, to God the Father Page 45 4 The Saints have no discouragement,
proved from God the Son, to God the Father Page 45 4 The Saints have no discouragement,
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but there is a greater Encouragement bound up with it Page 46 God makes our discouragements, causes of encouragements Page 47 5 A pray•ng man can never be very miserable.
but there is a greater Encouragement bound up with it Page 46 God makes our discouragements, Causes of encouragements Page 47 5 A pray•ng man can never be very miserable.
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Page 48 4 The matter of our discouragements, is but as a cloud ibid. Quest.Page 48 4 The matter of our discouragements, is but as a cloud Ibid. Quest.
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How shall it appear to be but a cloud? ibid. Answ. 1 If this Cloud come after the Promise Page 49 2 If a man can see to work.
How shall it appear to be but a cloud? Ibid. Answer 1 If this Cloud come After the Promise Page 49 2 If a man can see to work.
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Page 50 3 If there be some openings of light with the darkness, by intermission ibid. Application Page 51 Object.Page 50 3 If there be Some openings of Light with the darkness, by intermission Ibid. Application Page 51 Object.
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I have reason to be discouraged, for I have no feeling of Gods Love ibid. Answ. 1 We do not live by feeling, but by Faith.
I have reason to be discouraged, for I have no feeling of God's Love Ibid. Answer 1 We do not live by feeling, but by Faith.
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ibid. 2 The great difference between a Godly man, and a wicked man in this Page 52 3 An Exhortation to the Saints, not to be dscouraged,Ibid. 2 The great difference between a Godly man, and a wicked man in this Page 52 3 an Exhortation to the Saints, not to be dscouraged,
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for four Reasons ibid. 1 You rejoyce Satan when you are discouraged.
for four Reasons Ibid. 1 You rejoice Satan when you Are discouraged.
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ibid. 2 You grieve the heart of God ib. 3 You do thereby make void the end of Christs coming ibid. 4 You make your self unfit for Christs Service. ibid. Quest.Ibid. 2 You grieve the heart of God ib. 3 You do thereby make void the end of Christ coming Ibid. 4 You make your self unfit for Christ Service. Ibid. Quest.
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but not discouraged for his sin, be it never so great ib. 2 In your humiliation, do not part that which God hath joyned Page 73 3 Mourn not for your sin in order to your condition;
but not discouraged for his since, be it never so great ib. 2 In your humiliation, do not part that which God hath joined Page 73 3 Mourn not for your since in order to your condition;
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ibid. 5 The more serviceable a man is for God, the more will God be apt to pardon his failings.Ibid. 5 The more serviceable a man is for God, the more will God be apt to pardon his failings.
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What shall a man do to bear up against all discouragements? Page 54 Answ. 1 Never lay your Comforts upon any Condition ibid. 2 Think of Christ in a right way Page 55 3 Check your self for being discouraged ibid 4 Mix the thoughts of your Discouragements, with thoughts of Comfort ibid. 5 Mortifie Self-Love Page 56 6 Question your self for being discouraged ibid. So much for the Proof in general Page 57
What shall a man do to bear up against all discouragements? Page 54 Answer 1 Never lay your Comforts upon any Condition Ibid. 2 Think of christ in a right Way Page 55 3 Check your self for being discouraged Ibid 4 Mix the thoughts of your Discouragements, with thoughts of Comfort Ibid. 5 Mortify Self-Love Page 56 6 Question your self for being discouraged Ibid. So much for the Proof in general Page 57
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Sermon IV. The Point is cleered, and proved, by nine particular Instances Page 58 1 Discouragements from gross sins Page 59 2 From weakness of Grace 3 From their failing in Duty 4 From want of evidence of Gods Love 5 From Temptations 6 From Desertions 7 From Afflictions 8 From Ʋnserviceableness 9 From the Condition it self. INSTANCE, I.
Sermon IV. The Point is cleared, and proved, by nine particular Instances Page 58 1 Discouragements from gross Sins Page 59 2 From weakness of Grace 3 From their failing in Duty 4 From want of evidence of God's Love 5 From Temptations 6 From Desertions 7 From Afflictions 8 From Ʋnserviceableness 9 From the Condition it self. INSTANCE, I.
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Proved by way of Question, and Answer. Page 60 Quest.
Proved by Way of Question, and Answer. Page 60 Quest.
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How may this appear? ibid. Answ. 1 They know they shal never be condemned Page 61 2 Their sins shall never part God and them, proved by the Covenant made with No•h. Page 62 3 Their sins are occasions of more Grace, proved Page 63 Object.
How may this appear? Ibid. Answer 1 They know they shall never be condemned Page 61 2 Their Sins shall never part God and them, proved by the Covenant made with No•h. Page 62 3 Their Sins Are occasions of more Grace, proved Page 63 Object.
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Suppose my sin be such that there is no such found to be pardoned in Scripture, may I not be discouraged? ibid. Answ. Negatively ibid. Object.
Suppose my since be such that there is no such found to be pardoned in Scripture, may I not be discouraged? Ibid. Answer Negatively Ibid. Object.
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Suppose a man sin against his conscience and knowledg. ib. Answ. Negatively Page 65 Object.
Suppose a man since against his conscience and knowledge. ib. Answer Negatively Page 65 Object.
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Suppose it be an exceeding great sin a godly man hath committed ibid. Answ. Negatively ibid. Object.
Suppose it be an exceeding great since a godly man hath committed Ibid. Answer Negatively Ibid. Object.
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Suppose it be a sin of revol•ing, and back-sliding Page 66 1 Answ. Negatively 2 You may be mistaken 3 Christ died for sinners, were they yong or old in their sins. Page 67 Object.
Suppose it be a since of revol•ing, and backsliding Page 66 1 Answer Negatively 2 You may be mistaken 3 christ died for Sinners, were they young or old in their Sins. Page 67 Object.
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Suppose a man cannot repent enough for his sin presently? Page 67 Answ. Negatively Page 68 And proved by three Reasons Quest.
Suppose a man cannot Repent enough for his since presently? Page 67 Answer Negatively Page 68 And proved by three Reasons Quest.
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Should not a godly man be humbled for his sin? Page 69 Answ. Affirmatively Reasons to prove it by Page 70 Quest.
Should not a godly man be humbled for his since? Page 69 Answer Affirmatively Reasons to prove it by Page 70 Quest.
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What is the difference between humbled, and discouraged? ibid. Answ. 1 When a man is humbled, the Object of his grief, is his sin; but he is not discouraged:
What is the difference between humbled, and discouraged? Ibid. Answer 1 When a man is humbled, the Object of his grief, is his since; but he is not discouraged:
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Cain was discouraged, but not humbled Page 71 2 True humiliation, is a real friend to spiritual Joy ibid. 3 True humiliation brings on Diety, Discouragement drives us from it Page 72 Quest.Cain was discouraged, but not humbled Page 71 2 True humiliation, is a real friend to spiritual Joy Ibid. 3 True humiliation brings on Diety, Discouragement drives us from it Page 72 Quest.
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How shall a man be humbled, and not discouraged? ibid. Answ. 1 A man must be humbled for his sin, be it never so smal;
How shall a man be humbled, and not discouraged? Ibid. Answer 1 A man must be humbled for his since, be it never so small;
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but mourn over your condition in order to your sin ibid. 4 In your humiliation, meddle not too much with Gods Prerogative Page 74 5 The more you are humbled at the sight of Gods free Grace, the less you will be discouraged:
but mourn over your condition in order to your since Ibid. 4 In your humiliation, meddle not too much with God's Prerogative Page 74 5 The more you Are humbled At the sighed of God's free Grace, the less you will be discouraged:
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Somtimes we present the Lord to our souls, under the notion of his greatness; and somtimes under the notion of Goodness.
Sometimes we present the Lord to our Souls, under the notion of his greatness; and sometimes under the notion of goodness.
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Whence he cites a saying of Luthers ibid. 6 If you would be humbled, and not discouraged, lay the stress of all your sorrow upon your sin,
Whence he cites a saying of Luthers Ibid. 6 If you would be humbled, and not discouraged, lay the stress of all your sorrow upon your since,
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and drive up your sin to your Ʋnbelief Page 75
and drive up your since to your Ʋnbelief Page 75
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Sermon V. ISTANCE, II. A Complaint of smal Grace. Page 76 The Answer, negatively.
Sermon V. ISTANCE, II A Complaint of small Grace. Page 76 The Answer, negatively.
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God recompenceth weakness with wisdom Page 77 Every godly man is a wise man ibid. Quest.
God recompenseth weakness with Wisdom Page 77 Every godly man is a wise man Ibid. Quest.
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Is it no disadvantage to be weak in Grace? ibid. Answ. affirmatively 1 He is the more ready to stumble and fall ibid. 2 His Comforts are more easily quenched Page 78 3 He cannot glorifie God, as the strong Christian may:
Is it not disadvantage to be weak in Grace? Ibid. Answer affirmatively 1 He is the more ready to Stumble and fallen Ibid. 2 His Comforts Are more Easily quenched Page 78 3 He cannot Glorify God, as the strong Christian may:
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for three Reasons ibid. 1 He doubteth oftener ib. 2 The more a man lives by hope, the more he glorifies God Page 78 3 A strong Christian will do great things for God Page 79 4 A strong Christian can tend the publick, a weak Christian cannot ibid. 5 A strong Christian can wait long on God, a weak cannot.
for three Reasons Ibid. 1 He doubteth oftener ib. 2 The more a man lives by hope, the more he Glorifies God Page 78 3 A strong Christian will do great things for God Page 79 4 A strong Christian can tend the public, a weak Christian cannot Ibid. 5 A strong Christian can wait long on God, a weak cannot.
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ibid. 6 A strong Christian is helpful to others ibid. Secondly, There is no reason of being discouraged.Ibid. 6 A strong Christian is helpful to Others Ibid. Secondly, There is no reason of being discouraged.
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ibid. The Reason are two 1 Weakness doth not exclude mercy ibid. 2 The weak Christian hath as many Promises from God as the strong ibid. 1 If your weak Grace be true Grace, you have as great a share in Christs Righteousness as the strongest Christian hath Page 80 2 The Promises of Scripture, are most to those that are weak in Grace ibid. 3 Weak Christians have most kisses from God Page 81 3 If I be weak in Grace,Ibid. The Reason Are two 1 Weakness does not exclude mercy Ibid. 2 The weak Christian hath as many Promises from God as the strong Ibid. 1 If your weak Grace be true Grace, you have as great a share in Christ Righteousness as the Strongest Christian hath Page 80 2 The Promises of Scripture, Are most to those that Are weak in Grace Ibid. 3 Weak Christians have most Kisses from God Page 81 3 If I be weak in Grace,
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if Christ will condescend to mine infirmities, I need not be discouraged Page 82 4 Christ puts a Why,
if christ will condescend to mine infirmities, I need not be discouraged Page 82 4 christ puts a Why,
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and a Wherfore, on the discouragements of weak Christians ib. 5 A Christian would be discouraged,
and a Wherefore, on the discouragements of weak Christians ib. 5 A Christian would be discouraged,
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if he did not somtimes find this smalness of Grace within him Page 83 Object.
if he did not sometimes find this smallness of Grace within him Page 83 Object.
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It is an uncomfortable thing to be weak ibid. 1 Answ. Negatively Page 83 2 There is difference between uncomfortableness, and less comfort ibid. Quest.
It is an uncomfortable thing to be weak Ibid. 1 Answer Negatively Page 83 2 There is difference between uncomfortableness, and less Comfort Ibid. Quest.
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for have you not the word of the Gospel? ib. 2 The promise of grace belongeth to you: proved by three Reasons.
for have you not the word of the Gospel? ib. 2 The promise of grace belongeth to you: proved by three Reasons.
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How shall I know that my little grace is an earnest of more grace? ibid. Answ. 1 Because you have the Spirit of Adoption ibid. 2 If you mourn for little grace,
How shall I know that my little grace is an earnest of more grace? Ibid. Answer 1 Because you have the Spirit of Adoption Ibid. 2 If you mourn for little grace,
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and wait on God for more. ibid. Object.
and wait on God for more. Ibid. Object.
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I am not discouraged at my weakness for the uncomfortableness of it, but for the unserviceableness of it.I am not discouraged At my weakness for the uncomfortableness of it, but for the unserviceableness of it.
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Page 84 Answ. 1 You ought not so to be discouraged, for the spiritual victory lies not in our selves.Page 84 Answer 1 You ought not so to be discouraged, for the spiritual victory lies not in our selves.
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ib. 2 Though your grace be weak, yet you may do much for God ibid. Object.ib. 2 Though your grace be weak, yet you may do much for God Ibid. Object.
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I am most discouraged in regard of my own guiltiness Page 85 Answ. 1 You may be mistaken ibid. 2 If your sin have weakened your grace, you must be humbled, but not discouraged; for three Reasons.I am most discouraged in regard of my own guiltiness Page 85 Answer 1 You may be mistaken Ibid. 2 If your since have weakened your grace, you must be humbled, but not discouraged; for three Reasons.
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ibid. 1 If nothing have befallen you, but what may befal a true Beleever ibid. 2 Though grace be weakened by sin,Ibid. 1 If nothing have befallen you, but what may befall a true Believer Ibid. 2 Though grace be weakened by since,
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yet if it be true, it cannot fail. ibid. 3 If the Promise belong to you Page 86 Object.
yet if it be true, it cannot fail. Ibid. 3 If the Promise belong to you Page 86 Object.
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I fear my Grace is not true, but common Grace Page 86 Differences between true,
I Fear my Grace is not true, but Common Grace Page 86 Differences between true,
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and common Grace ibid. 1 True grace, though smal, wil not oppose much grace ibid. 2 It loves to be tried ibid. 3 It is very inquisitive after the waies of God,
and Common Grace Ibid. 1 True grace, though small, will not oppose much grace Ibid. 2 It loves to be tried Ibid. 3 It is very inquisitive After the ways of God,
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and further Truths Page 87 4 It is much in humiliation ib. 5 It works proportionably to its strength ibid. 6 It is willing to learn of others ibid. 7 It is very sensible of its own weakness Page 88 Object.
and further Truths Page 87 4 It is much in humiliation ib. 5 It works proportionably to its strength Ibid. 6 It is willing to Learn of Others Ibid. 7 It is very sensible of its own weakness Page 88 Object.
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I am an old Professor, yet weak in grace ibid. Answ. You may be weak in respect of others,I am an old Professor, yet weak in grace Ibid. Answer You may be weak in respect of Others,
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yet strong in respect of your former parts.
yet strong in respect of your former parts.
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This is cleered by three Reasons ibid. 1 The more extensive a mans Obedience is, the more he is grown in grace.
This is cleared by three Reasons Ibid. 1 The more extensive a men obedience is, the more he is grown in grace.
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ibid. 2 The more exact a man is in Duty, the more he is grown in grace ibid. 3 The more a man understands his Christian Liberty,Ibid. 2 The more exact a man is in Duty, the more he is grown in grace Ibid. 3 The more a man understands his Christian Liberty,
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and yet walks more strictly, the more he is grown in grace Page 89 Quest.
and yet walks more strictly, the more he is grown in grace Page 89 Quest.
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If I be weak in grace, and temptations press me, what must I do? ibid. Answ. 1 Consider what a great charge God the Father hath given to Christs •f those that are weak.
If I be weak in grace, and temptations press me, what must I do? Ibid. Answer 1 Consider what a great charge God the Father hath given to Christ •f those that Are weak.
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ib. 2 Want of Assurance shal turn to the Saints good Page 114 They gain experience by it, to see the emptiness of their own righteousness ibid. A man learns thus to comfort others Page 115 3 A good man may have comfort,ib. 2 Want of Assurance shall turn to the Saints good Page 114 They gain experience by it, to see the emptiness of their own righteousness Ibid. A man learns thus to Comfort Others Page 115 3 A good man may have Comfort,
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ibid. 2 Consider what charge Christ gave to his Apostles and Ministers, of those that are weak ibid. 3 Consider what a great mercy it is to have a little true grace Page 90 4 Think how your grace will grow weaker under discoucouragements ibid. Ibid. 2 Consider what charge christ gave to his Apostles and Ministers, of those that Are weak Ibid. 3 Consider what a great mercy it is to have a little true grace Page 90 4 Think how your grace will grow Weaker under discoucouragements Ibid.
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Sermon VI. INSTANCE, III. Object.
Sermon VI. INSTANCE, III. Object.
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A dull heart in Duty causeth discouragement Page 92 Answ. Negatively, There is reason to be afflicted, but not to be discouraged. ib. Quest.
A dull heart in Duty Causes discouragement Page 92 Answer Negatively, There is reason to be afflicted, but not to be discouraged. ib. Quest.
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How may that appear? Page 93 Answ. 1 Every good man is in Covenant with God ibid 2 Though his Duty be done in weakness, there is somwhat of Christ in it.
How may that appear? Page 93 Answer 1 Every good man is in Covenant with God Ibid 2 Though his Duty be done in weakness, there is somewhat of christ in it.
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ibid. 3 Our acceptance of Duty must not come in by way of performance, but by way of Christ. Page 94 Object.Ibid. 3 Our acceptance of Duty must not come in by Way of performance, but by Way of christ. Page 94 Object.
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I have no parts in Duty, therefore I am discouraged ibid. Answ. 1 God accepts the desire for Christs sake Page 94 2 Thy parts are ••swerable to thy grace Page 95 3 Parts and gifts do not commend our Services unto God ibid. 4 Parts recompenced some other way Page 96 Object.I have no parts in Duty, Therefore I am discouraged Ibid. Answer 1 God accepts the desire for Christ sake Page 94 2 Thy parts Are ••swerable to thy grace Page 95 3 Parts and Gifts do not commend our Services unto God Ibid. 4 Parts recompensed Some other Way Page 96 Object.
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I want the grace and holiness of Duty ibid. Answ. Pearls may grow on Rocks;
I want the grace and holiness of Duty Ibid. Answer Pearls may grow on Rocks;
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so may some graces on thy rockie heart Page 97 1 Are you contented with the straightness of your condition? Answ. Negatively.
so may Some graces on thy rocky heart Page 97 1 are you contented with the straightness of your condition? Answer Negatively.
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ib. 2 If your condition here, be no other than the condition of the Saints, you have no cause to be discouraged ibid. 3 You would fain have enlargements represent your condition to God Page 98 4 It is Gods way to restrain prayer,ib. 2 If your condition Here, be no other than the condition of the Saints, you have no cause to be discouraged Ibid. 3 You would fain have enlargements represent your condition to God Page 98 4 It is God's Way to restrain prayer,
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before he gives enlargements ibid. 5 Dulness in prayer is an ill sin, yet the sence thereof is a good sign Page 99 6 Prayer is not powring out of many words,
before he gives enlargements Ibid. 5 Dullness in prayer is an ill since, yet the sense thereof is a good Signen Page 99 6 Prayer is not Pouring out of many words,
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but the powring out of the Soul unto God. ibid. Object. I am not only dull in duty, bu• full of distraction.
but the Pouring out of the Soul unto God. Ibid. Object. I am not only dull in duty, bu• full of distraction.
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Page 100 Answ. This is a great evil, yet no cause of discouragement; for three Reasons ibid. 1 All men have some distractions in d•ty.Page 100 Answer This is a great evil, yet no cause of discouragement; for three Reasons Ibid. 1 All men have Some distractions in d•ty.
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ibid. 2 Distractions shall not hurt us, because they please us not. Page 101 3 Our distractions move the Lord to pity us ibid. Object.Ibid. 2 Distractions shall not hurt us, Because they please us not. Page 101 3 Our distractions move the Lord to pity us Ibid. Object.
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I pray, and am never the nearer, should not that discourage me? Page 102 Answ. Negatively. 1 It is a great mercy that God wil receive my prayer,I pray, and am never the nearer, should not that discourage me? Page 102 Answer Negatively. 1 It is a great mercy that God will receive my prayer,
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though I never receive the thing I pray for ibid. 2 Gods Children usually think God hears not their prayers when he doth ibid. 3 The Lord not granting your prayer, is not alwaies matter of discouragement,
though I never receive the thing I pray for Ibid. 2 God's Children usually think God hears not their Prayers when he does Ibid. 3 The Lord not granting your prayer, is not always matter of discouragement,
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but somtimes of encouragement Page 103 4 Whoever waited on God by prayer, but be received more than he prayed for? Page 104 5 Should God presently answer our prayers alwaies, we should be discouraged Page 105 Object. 1. I fear God denieth my prayer ibid. 1 Answ. Affirmatively.
but sometimes of encouragement Page 103 4 Whoever waited on God by prayer, but be received more than he prayed for? Page 104 5 Should God presently answer our Prayers always, we should be discouraged Page 105 Object. 1. I Fear God Denieth my prayer Ibid. 1 Answer Affirmatively.
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It may be so to his own children ibid. 2 If the thing you pray for, be good for you,
It may be so to his own children Ibid. 2 If the thing you pray for, be good for you,
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and you continue praying, it is a sign that God rather delaies, than denies you ibid. Object. 2. I fear God is angry with me.
and you continue praying, it is a Signen that God rather delays, than Denies you Ibid. Object. 2. I Fear God is angry with me.
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Page 106 Answ. Was not God angry with Jonah and the Canaanitish woman? Page 106 Object. 3. But she beleeved, there is much unbelief in my prayer ibid. Answ. Was it not so with David? ibid. Object. 4. I am self-ish,Page 106 Answer Was not God angry with Jonah and the Canaanitish woman? Page 106 Object. 3. But she believed, there is much unbelief in my prayer Ibid. Answer Was it not so with David? Ibid. Object. 4. I am selfish,
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and pray only by reason of affliction ibid. Answ. So it was with Jonah ibid. Object. 5. My prayer is not well prepared ibid. Answ. Hezekiah prayed for those that came unprepared ibid. Object. 6. I am full of passions.
and pray only by reason of affliction Ibid. Answer So it was with Jonah Ibid. Object. 5. My prayer is not well prepared Ibid. Answer Hezekiah prayed for those that Come unprepared Ibid. Object. 6. I am full of passion.
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ibid. Answ. What think you of Elijah? ibid. Object. 7. My condition is such or such.Ibid. Answer What think you of Elijah? Ibid. Object. 7. My condition is such or such.
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ibid. Answ. The condition of distressed men paralel'd in Scripture, when they look toward Christ. ib. Application.Ibid. Answer The condition of distressed men paralleled in Scripture, when they look towards christ. ib. Application.
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1 What encouragements here are for all poor souls to come unto Christ.1 What encouragements Here Are for all poor Souls to come unto christ.
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Page 107 2 What a vast difference there is here, between a godly, and a wicked man ibid. Quest.Page 107 2 What a vast difference there is Here, between a godly, and a wicked man Ibid. Quest.
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What must I do against discouragements, that come from mine own failing in duty, or Gods not answering me? Page 108 Answ. 1 Lay not the weight of your comfort upon duty ibid. 2 Consider that difficulty commends duty ibid. 3 Leave the success of our spiritual things unto God himself Page 109
What must I do against discouragements, that come from mine own failing in duty, or God's not answering me? Page 108 Answer 1 Lay not the weight of your Comfort upon duty Ibid. 2 Consider that difficulty commends duty Ibid. 3 Leave the success of our spiritual things unto God himself Page 109
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Sermon VII. INSTANCE, IV. Object.
Sermon VII. INSTANCE, IV. Object.
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O! I want assurance of the love of God, must I not be then discouraged? Page 111 Answ. Negatively Yet it is a sore evil Page 112 He that wants the assurance of Gods love, is neither fit to receive mercy from God,
OH! I want assurance of the love of God, must I not be then discouraged? Page 111 Answer Negatively Yet it is a soar evil Page 112 He that Wants the assurance of God's love, is neither fit to receive mercy from God,
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nor to praise God ibid. He that wants the assurance of Gods love, converseth too much with Satan ibid. Quest.
nor to praise God Ibid. He that Wants the assurance of God's love, Converseth too much with Satan Ibid. Quest.
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How may it appear we must not be discouraged, when we want this assurance? Page 113 1 Answ. negatively.
How may it appear we must not be discouraged, when we want this assurance? Page 113 1 Answer negatively.
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For want of Assurance is not that unbelief that condemneth us.
For want of Assurance is not that unbelief that Condemneth us.
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though he want assurance Page 115 Object.
though he want assurance Page 115 Object.
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I have no Promise to bring me comfort Page 116 Answ. Negatively, 1 That must not discourage a Christian,I have no Promise to bring me Comfort Page 116 Answer Negatively, 1 That must not discourage a Christian,
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2. If the Command belong unto you, why not the Promise? 3. It is your duty to rest on the Promise Page 117 Object. 2. Gods Promise in Scripture, runs upon some Condition which I cannot perform ib. Answ. 1 A good man may apply the Promise,2. If the Command belong unto you, why not the Promise? 3. It is your duty to rest on the Promise Page 117 Object. 2. God's Promise in Scripture, runs upon Some Condition which I cannot perform ib. Answer 1 A good man may apply the Promise,
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though he hath not performed the Condition.
though he hath not performed the Condition.
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ib. 2 The condition of one promise is the thing promised in another promise Page 118 3 The condition of the promise is performed for you, better than you can perform it ib. Object.ib. 2 The condition of one promise is the thing promised in Another promise Page 118 3 The condition of the promise is performed for you, better than you can perform it ib. Object.
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Instead of a promise, there is a threatening on my Soul. Page 119 Answ. 1 God hath two Arms to draw his Children to him;
Instead of a promise, there is a threatening on my Soul. Page 119 Answer 1 God hath two Arms to draw his Children to him;
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the Arm of Love, and the Arm of Anger. ibid. 2 Joshua somtimes lost the sight of the promise:
the Arm of Love, and the Arm of Anger. Ibid. 2 joshua sometimes lost the sighed of the promise:
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and for the threatening, you know how it was with David Page 120 3 A Threatening from God, may be repealed,
and for the threatening, you know how it was with David Page 120 3 A Threatening from God, may be repealed,
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but a promise shall never be repealed.
but a promise shall never be repealed.
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ibid. The Reason is, God never repeals in the matter of the Gospel Page 121 Object.Ibid. The Reason is, God never repeals in the matter of the Gospel Page 121 Object.
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I have assurance of Gods displeasure, must I not then be discouraged? Page 122 Answ. Negatively. 1 It may be you look on the back side of Gods dispensation, wherein appears his Anger.I have assurance of God's displeasure, must I not then be discouraged? Page 122 Answer Negatively. 1 It may be you look on the back side of God's Dispensation, wherein appears his Anger.
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ibid. 2 There is no such testimony of Reprobation in all the Scripture ibid. Object. I have been without assurance these many yeers, yet living under Gospel means;Ibid. 2 There is no such testimony of Reprobation in all the Scripture Ibid. Object. I have been without assurance these many Years, yet living under Gospel means;
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therefore I look for none Page 123 Answ. Negatively. 1 Our evidence for Heaven, is in Gods keeping. ibid. 2 Consider four Propositions.
Therefore I look for none Page 123 Answer Negatively. 1 Our evidence for Heaven, is in God's keeping. Ibid. 2 Consider four Propositions.
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1 A man may have saving Faith, who hath no assurance of Gods love ibid. 2 A man may have strong Faith and assurance,1 A man may have Saving Faith, who hath no assurance of God's love Ibid. 2 A man may have strong Faith and assurance,
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yet many doubts Page 124 3 A man may have strong faith and assurance, yet for a long time be deprived of the feeling of it.
yet many doubts Page 124 3 A man may have strong faith and assurance, yet for a long time be deprived of the feeling of it.
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ib. 4 A godly man may live and die doubting ibid. 3 Though some may die doubting,ib. 4 A godly man may live and die doubting Ibid. 3 Though Some may die doubting,
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and yet be saved, a man may from Scripture fetch Arguments, from whence he may ordinarily conclude he shal be saved.
and yet be saved, a man may from Scripture fetch Arguments, from whence he may ordinarily conclude he shall be saved.
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Page 125 Arg. 1. There is a faith of Reliance, from whence we may conclude a faith of Assurance.Page 125 Argument 1. There is a faith of Reliance, from whence we may conclude a faith of Assurance.
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Page 125 Arg. 2. God hath done great things for thy soul in trouble, thou maiest conclude he will do more ibid. Arg. 3. If thy heart be upright in the matter of assurance, God wil give it thee.Page 125 Argument 2. God hath done great things for thy soul in trouble, thou Mayest conclude he will do more Ibid. Argument 3. If thy heart be upright in the matter of assurance, God will give it thee.
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Page 288 6 If a man be faithful in Gods work, God will bless him.Page 288 6 If a man be faithful in God's work, God will bless him.
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ibid. Arg. 4. If a man can praise God for what he hath, though his condition be very sad Page 126 Arg. 5. If the Lord be the health of your countenance, you shall have assurance of your salvation ibid. A Caution that no man may misapply this Doctrine. Page 127 Quest.Ibid. Argument 4. If a man can praise God for what he hath, though his condition be very sad Page 126 Argument 5. If the Lord be the health of your countenance, you shall have assurance of your salvation Ibid. A Caution that no man may misapply this Doctrine. Page 127 Quest.
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Suppose I want assurance, how shal I bear up against all discouragements? Page 128 Answ. by way of Direction.
Suppose I want assurance, how shall I bear up against all discouragements? Page 128 Answer by Way of Direction.
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1 Seek earnestly after Gods love, and Christs satisfaction ibid. 2 Hearken to no comfort out of an Ordinance, contrary to the comfort the Lord speaks in his Ordinance.1 Seek earnestly After God's love, and Christ satisfaction Ibid. 2 Harken to no Comfort out of an Ordinance, contrary to the Comfort the Lord speaks in his Ordinance.
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ibid. 3 Be not discontented with your condition Page 129 4 Do not say, I shal never hav• assurance.Ibid. 3 Be not discontented with your condition Page 129 4 Do not say, I shall never hav• assurance.
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ibid. 5 The less assurance you have, the more precious your Obedience may be Page 130 Ibid. 5 The less assurance you have, the more precious your obedience may be Page 130
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Sermon VIII.
Sermon VIII.
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INSTANCE, V. I have been under Temptations many years, and yet find no comfort, must I not be discouraged? Page 132 Answ. Negatively. Temptations are great afflictions ibid. They are an immediate combating with the Devil Page 133 They commonly seize on soul and body,
INSTANCE, V. I have been under Temptations many Years, and yet find no Comfort, must I not be discouraged? Page 132 Answer Negatively. Temptations Are great afflictions Ibid. They Are an immediate combating with the devil Page 133 They commonly seize on soul and body,
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yet we must not be discouraged for them Page 134 Quest. How shall that appear? ibid. Answ. By four demonstrations.
yet we must not be discouraged for them Page 134 Quest. How shall that appear? Ibid. Answer By four demonstrations.
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1 Satan tempts Gods people to discourage them ibid. 2 God pitieth us under Temptations Page 135 3 Christ overcame all Temptations for us ibid. 4 All temptations shall turn to our good Page 136 1 Thereby they are more humbled ibid. 2 Thereby they are more occasioned to love God ibid. 3 Thereby Gods grace in Christ is more discovered.1 Satan tempts God's people to discourage them Ibid. 2 God Pitieth us under Temptations Page 135 3 christ overcame all Temptations for us Ibid. 4 All temptations shall turn to our good Page 136 1 Thereby they Are more humbled Ibid. 2 Thereby they Are more occasioned to love God Ibid. 3 Thereby God's grace in christ is more discovered.
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Page 137 4 Thereby their graces are more encreased.Page 137 4 Thereby their graces Are more increased.
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ibid. 5 Thereby all the Saints triumph over Satan ib. Object. 1. I have been long tempted,Ibid. 5 Thereby all the Saints triumph over Satan ib. Object. 1. I have been long tempted,
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yet find no deliverance Page 137 Answ. Christ was tempted in all things as we are.
yet find no deliverance Page 137 Answer christ was tempted in all things as we Are.
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ibid. Object. 2. I doubt, being so tempted, whether I am the child of God.Ibid. Object. 2. I doubt, being so tempted, whither I am the child of God.
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Page 138 Answ. Christ was so tempted in two of the three temptations, in his forty daies temptation.Page 138 Answer christ was so tempted in two of the three temptations, in his forty days temptation.
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A comparison that illustrates the matter, and is very sit against discouragement ibid. Object. 3. I am tempted to make my self away, to blaspheme God,
A comparison that illustrates the matter, and is very fit against discouragement Ibid. Object. 3. I am tempted to make my self away, to Blaspheme God,
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and to beleeve I have sinned against the holy Ghost. Page 139 Answ. I confess this is sad indeed:
and to believe I have sinned against the holy Ghost. Page 139 Answer I confess this is sad indeed:
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but I dare not say they are damned, though I read not of any such example in Scripture, of any godly man that killed himself,
but I Dare not say they Are damned, though I read not of any such Exampl in Scripture, of any godly man that killed himself,
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yet I dare not say they are saved.
yet I Dare not say they Are saved.
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Page 140 Object. 4. But I am weak, and yield to many temptations, must I not be discouraged? Page 141 Answ. Negatively. For out of weakness, we are made strong ibid. Three sorts of People are in the world; Old Men; Middle aged; Children.Page 140 Object. 4. But I am weak, and yield to many temptations, must I not be discouraged? Page 141 Answer Negatively. For out of weakness, we Are made strong Ibid. Three sorts of People Are in the world; Old Men; Middle aged; Children.
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The time of yong men is the overcoming time: Yet the Apostle John writes unto them all.
The time of young men is the overcoming time: Yet the Apostle John writes unto them all.
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So though you be weak, yet you may overcome Page 142 Object. 5. I have been overcome in my temptations ibid. Answ. You are never overcome so long as you keep your weapon in your hand:
So though you be weak, yet you may overcome Page 142 Object. 5. I have been overcome in my temptations Ibid. Answer You Are never overcome so long as you keep your weapon in your hand:
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you may be overcome in skirmish, yet overcome in battel ibid. Object. 6. My temptations are not such as Gods children meet withal Page 143 Answ. Negatively. 1 For the godly are tempted to presume, to despair, unbelief. The differences.
you may be overcome in skirmish, yet overcome in battle Ibid. Object. 6. My temptations Are not such as God's children meet withal Page 143 Answer Negatively. 1 For the godly Are tempted to presume, to despair, unbelief. The differences.
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ibid. 2 The godly accuse themselves when they fal to sin by temptation;Ibid. 2 The godly accuse themselves when they fall to since by temptation;
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but the wicked lay it on others, and on the temptation ibid. 3 When a godly man is tempted to evil, he rather startles at the sin,
but the wicked lay it on Others, and on the temptation Ibid. 3 When a godly man is tempted to evil, he rather startles At the since,
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than at the burden of it;
than At the burden of it;
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but the wicked startle at the punishment more than the sin Page 144 Temptations use to be greater after Conversion ib. 1 Peter did not deny Christ before he was converted to Jesus Christ ibid. 2 God never measures his children by what they are in temptations. Page 145 Quest.
but the wicked startle At the punishment more than the since Page 144 Temptations use to be greater After Conversion ib. 1 Peter did not deny christ before he was converted to jesus christ Ibid. 2 God never measures his children by what they Are in temptations. Page 145 Quest.
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What shal I do then that I may not be discouraged? Page 146 Answ. If temptations arise from natural causes, Physick is to be used ibid. 1 Expect not too much from any one means of help;
What shall I do then that I may not be discouraged? Page 146 Answer If temptations arise from natural Causes, Physic is to be used Ibid. 1 Expect not too much from any one means of help;
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but wait on God Page 146 2 Say not of a Temptation, this is no Temptation Page 147 3 Consider that Christ is engaged to help you, when you are tempted.
but wait on God Page 146 2 Say not of a Temptation, this is no Temptation Page 147 3 Consider that christ is engaged to help you, when you Are tempted.
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ibid. 4 Think not to relieve your self under temptations, with physical and moral Reasons.Ibid. 4 Think not to relieve your self under temptations, with physical and moral Reasons.
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Page 148 5 Advise with others that have been tempted, though weaker than your self ibid. 6 Especially converse with the Promise ibid. 7 The greatest Consolations do somtimes follow the worst Temptations Page 149 Page 148 5 advice with Others that have been tempted, though Weaker than your self Ibid. 6 Especially converse with the Promise Ibid. 7 The greatest Consolations do sometimes follow the worst Temptations Page 149
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Sermon IX. INSTANCE, VI.
Sermon IX. INSTANCE, VI.
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Spiritual Desertions, are just cause of discouragement Page 150 Answ. Negatively. I know no affliction so great to a gracious heart as this,
Spiritual Desertions, Are just cause of discouragement Page 150 Answer Negatively. I know no affliction so great to a gracious heart as this,
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yet Gods children must not faint here Page 151 Quest.
yet God's children must not faint Here Page 151 Quest.
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How may this appear? Page 152 Answ. 1. How God is said to forsake a man ibid. 1 In regard of union, God never forsakes his own.
How may this appear? Page 152 Answer 1. How God is said to forsake a man Ibid. 1 In regard of Union, God never forsakes his own.
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ibid. 2 In regard of his Power, Grace, and Strength, he never forsakes them totally ibid. 3 In regard of Vision,Ibid. 2 In regard of his Power, Grace, and Strength, he never forsakes them totally Ibid. 3 In regard of Vision,
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and comfortable feelings, he forsakes them but for a time, and returns again:
and comfortable feelings, he forsakes them but for a time, and returns again:
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None of these can discourage us ibid. 2 God forsakes his People that he may not forsake them.
None of these can discourage us Ibid. 2 God forsakes his People that he may not forsake them.
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Page 153 3 Though Gods People are left somtimes in the dark, they have alwaies light enough to work by Page 154 Object. 1. I fear Christ hath withdrawn himself from me in regard of Ʋnion.Page 153 3 Though God's People Are left sometimes in the dark, they have always Light enough to work by Page 154 Object. 1. I Fear christ hath withdrawn himself from me in regard of Ʋnion.
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ibid. Answ. Negatively. You cannot judg of Grace under spiritual Desertions.Ibid. Answer Negatively. You cannot judge of Grace under spiritual Desertions.
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ib. Object. 2. I find Gods Displeasure, &c. Page 155 Answ. Negatively, For this hath been the Saints condition before you.ib. Object. 2. I find God's Displeasure, etc. Page 155 Answer Negatively, For this hath been the Saints condition before you.
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ibid. Object. 3. I have drawn this displeasure on my own head, therefore, &c. Page 156 Answ. Negatively. For God wil hide his face,Ibid. Object. 3. I have drawn this displeasure on my own head, Therefore, etc. Page 156 Answer Negatively. For God will hide his face,
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and smite too, yet not forsake ibid. Object. 4. My condition is worse every day,
and smite too, yet not forsake Ibid. Object. 4. My condition is Worse every day,
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therefore &c. Page 157 Answ. Negatively For so were the Israelites in Egypt. ibid. Object. 5. I find in Scripture a final rejection,
Therefore etc. Page 157 Answer Negatively For so were the Israelites in Egypt. Ibid. Object. 5. I find in Scripture a final rejection,
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therefore &c. Page 158 Answ. Negatively 1 The Saints usually think so, that their Desertion is final.
Therefore etc. Page 158 Answer Negatively 1 The Saints usually think so, that their Desertion is final.
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Page 159 2 The Promise usually takes off this Objection. ibid. 3 Scripture will make it clear to you.Page 159 2 The Promise usually Takes off this Objection. Ibid. 3 Scripture will make it clear to you.
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ibid. Six Questions to resolve this by Page 159 1 Did you ever read in Scripture that a man was finally forsaken of the Lord,Ibid. Six Questions to resolve this by Page 159 1 Did you ever read in Scripture that a man was finally forsaken of the Lord,
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but that an evil spirit from the Lord did seize upon him presently? Page 160 2 Did you ever read that God did forsake any, that were not willing to forsake God? ibid. 3 Did you ever read that God forsook any man who was sensible of this forsaking,
but that an evil Spirit from the Lord did seize upon him presently? Page 160 2 Did you ever read that God did forsake any, that were not willing to forsake God? Ibid. 3 Did you ever read that God forsook any man who was sensible of this forsaking,
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and complained of it simply for it self? ibid. 4 Did you ever read of any man forsaken by God, who was tender in the point of sin? ibid. 5 Did you ever read that Christ did forsake a soul, in which he left his Soul furnished with spiritual houshold-stuf? Page 161 6 Did you ever read that Christ forsook any man who longed after him as the greatest good? ibid Quest.
and complained of it simply for it self? Ibid. 4 Did you ever read of any man forsaken by God, who was tender in the point of since? Ibid. 5 Did you ever read that christ did forsake a soul, in which he left his Soul furnished with spiritual houshold-stuf? Page 161 6 Did you ever read that christ forsook any man who longed After him as the greatest good? Ibid Quest.
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What shall I do when Christ hides his face from me? Page 262 Answ. 1 Do not measure Gods Eternal affection by some present Dispensation ibid: 2 Let fal no despairing speeches Page 263 3 Hear indifferently on both sides.
What shall I do when christ hides his face from me? Page 262 Answer 1 Do not measure God's Eternal affection by Some present Dispensation Ibid: 2 Let fall no despairing Speeches Page 263 3 Hear indifferently on both sides.
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ibid. 4 Labor more to live by Faith. Page 264 Your own Experience will convince you. Page 265 Ibid. 4 Labour more to live by Faith. Page 264 Your own Experience will convince you. Page 265
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Sermon X. INSTANCE, VII. The case was Davids, therefore you need not be discouraged. Page 267 Obj. But besides National miseries, I have many Personal Afflictions;
Sermon X. INSTANCE, VII. The case was Davids, Therefore you need not be discouraged. Page 267 Object But beside National misery's, I have many Personal Afflictions;
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therefore &c. Page 268 Answ. Negatively, for 1 It is no new-thing for the Saints to be personally afflicted.
Therefore etc. Page 268 Answer Negatively, for 1 It is no new-thing for the Saints to be personally afflicted.
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ibid. 2 When they are afflicted, they are in some respects more sensible of their affliction than the wicked are ibid. 3 As they will be sensible of affliction,Ibid. 2 When they Are afflicted, they Are in Some respects more sensible of their affliction than the wicked Are Ibid. 3 As they will be sensible of affliction,
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so they are very apt to be much discouraged by reason of them.
so they Are very apt to be much discouraged by reason of them.
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ibid. Four things considerable to cleer this Truth Page 269 1 What the Sufferings of the Saints are. ibid. 2 Whence they proceed. 3 What accompanies them. 4 What follows them. Page 269 For the first.Ibid. Four things considerable to clear this Truth Page 269 1 What the Sufferings of the Saints Are. Ibid. 2 Whence they proceed. 3 What Accompanies them. 4 What follows them. Page 269 For the First.
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1 They are parts of Christs Purchase for them. ibid. 2 They proceed from Gods love.1 They Are parts of Christ Purchase for them. Ibid. 2 They proceed from God's love.
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Page 270 3 Much supporting Grace accompanies them.Page 270 3 Much supporting Grace Accompanies them.
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Page 271 4 They bring forth quiet fruits of Righteousness Page 272 Object. 1. My afflictions are without end,Page 271 4 They bring forth quiet fruits of Righteousness Page 272 Object. 1. My afflictions Are without end,
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therefore &c. Page 273 Answ. Negatively:
Therefore etc. Page 273 Answer Negatively:
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For God takes away your comforts for a time, that you may not be drunk with them ibid. Object. 2. My Afflictions are not usual, but new ones, and strange.
For God Takes away your comforts for a time, that you may not be drunk with them Ibid. Object. 2. My Afflictions Are not usual, but new ones, and strange.
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Page 274 Answ. You think so, but not truly. ibid. Object. 3. I want all kinds of Mercies, my Afflictions have no bottom.Page 274 Answer You think so, but not truly. Ibid. Object. 3. I want all Kinds of mercies, my Afflictions have no bottom.
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ibid. Answ. It was Davids case ibid. Object. 4. But my dearest friends hate me, therefore &c. Page 275 Answ. negatively:Ibid. Answer It was Davids case Ibid. Object. 4. But my dearest Friends hate me, Therefore etc. Page 275 Answer negatively:
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For Our greatest Enemies may prove our greatest Friends.
For Our greatest Enemies may prove our greatest Friends.
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ibid. Object. 5. But my afflictions expose me to all Temptations, therefore &c. Page 276 Answ. negatively:Ibid. Object. 5. But my afflictions expose me to all Temptations, Therefore etc. Page 276 Answer negatively:
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For 1 May be you are mistaken. ib. 2 God by affliction cals a man to some other work.
For 1 May be you Are mistaken. ib. 2 God by affliction calls a man to Some other work.
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ibid. 3 No affliction doth expose a man to a new sin, that makes him sensible of his former sin.Ibid. 3 No affliction does expose a man to a new since, that makes him sensible of his former since.
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ibid. 4 When a man thus fears, it is a sign of Grace Page 277 Object. 6. My sin is the cause of my affliction,Ibid. 4 When a man thus fears, it is a Signen of Grace Page 277 Object. 6. My since is the cause of my affliction,
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and I know not what sin it is, therefore &c. ibid. Answ. negatively:
and I know not what since it is, Therefore etc. Ibid. Answer negatively:
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For So it was with Jonah, so with David, &c. ibid. It is somtimes better for a particular sin to lie undiscovered Page 278 Object. 7. But I fear my afflictions come from Gods displeasure, therfore &c. ibid. Answ. negatively:
For So it was with Jonah, so with David, etc. Ibid. It is sometimes better for a particular since to lie undiscovered Page 278 Object. 7. But I Fear my afflictions come from God's displeasure, Therefore etc. Ibid. Answer negatively:
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ibid. 2 Is there any thing in God that is not a friend to all the Saints? ibid. 3 But what are those visible Characters of love engraven.Ibid. 2 Is there any thing in God that is not a friend to all the Saints? Ibid. 3 But what Are those visible Characters of love engraven.
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on affliction? Page 279 1 If affliction be a blessing, then it comes from love.
on affliction? Page 279 1 If affliction be a blessing, then it comes from love.
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ibid. 2 If affliction end in our love to God, then it comes from Gods love t• us.Ibid. 2 If affliction end in our love to God, then it comes from God's love t• us.
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ib. 3 If affliction teacheth the mind of God, then it doth come from love ibid. 4 If i• be but in measure,ib. 3 If affliction Teaches the mind of God, then it does come from love Ibid. 4 If i• be but in measure,
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and at a seasonable time, then it comes from love.
and At a seasonable time, then it comes from love.
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ibid. 5 God is more especially present in affliction than at other times Page 279 Object. 8. But our whol Nation is afflicted,Ibid. 5 God is more especially present in affliction than At other times Page 279 Object. 8. But our Whole nation is afflicted,
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therefore &c. Page 280 Answ. negatively, This is a sad thing.
Therefore etc. Page 280 Answer negatively, This is a sad thing.
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If ever England had cause to be humbled under the hand of the Lord, it is now:
If ever England had cause to be humbled under the hand of the Lord, it is now:
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Yet say to the Righteous, in evil times it shal go wel with him. ibid. Quest.Yet say to the Righteous, in evil times it shall go well with him. Ibid. Quest.
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What must we do to bear up against all discouragements? Page 282 Answ. 1 If you have assurance of Gods love in Christ, hold to that;
What must we do to bear up against all discouragements? Page 282 Answer 1 If you have assurance of God's love in christ, hold to that;
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if you have it not, this affl•ction shal bring you to it. ibid. 2 Remember much your Fellowship with Christ in his Sufferings.
if you have it not, this affl•ction shall bring you to it. Ibid. 2 remember much your Fellowship with christ in his Sufferings.
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ibid. 3 Labor more to be a stranger to the world, and to live by Faith ibid. 4 Consider what Christ hath born, and left you to bear.Ibid. 3 Labour more to be a stranger to the world, and to live by Faith Ibid. 4 Consider what christ hath born, and left you to bear.
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Page 283 5 Consider frequently, and seriously, what abundance of good, you, and others may get by your afflictions ibid. 6 When afflictions come, look not only on the evil of it,Page 283 5 Consider frequently, and seriously, what abundance of good, you, and Others may get by your afflictions Ibid. 6 When afflictions come, look not only on the evil of it,
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but on the good of it too. ibid.
but on the good of it too. Ibid.
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Sermon XI. INSTANCE, VIII. Object.
Sermon XI. INSTANCE, VIII. Object.
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Either men think they are not called forth to work for God, or they want abilities,
Either men think they Are not called forth to work for God, or they want abilities,
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or they have no success, therefore. Page 285 Answ. negatively:
or they have no success, Therefore. Page 285 Answer negatively:
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For 1 Is Family work nothing? There is a three-fold sweat saith Luther, Political, Ecclesiastical, Domestical.
For 1 Is Family work nothing? There is a threefold sweat Says Luther, Political, Ecclesiastical, Domestical.
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Page 286 2 Is it nothing to be trusted with the work of your Christian Station? ibid. 3 Is it nothing to be imployed to comfort others? ibid. Object. 1. But God doth not imploy me in the world, I am an useless Creature,Page 286 2 Is it nothing to be trusted with the work of your Christian Station? Ibid. 3 Is it nothing to be employed to Comfort Others? Ibid. Object. 1. But God does not employ me in the world, I am an useless Creature,
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therefore &c. ib. Answ. 1 It is a great blessing to be imployed in any Service of God ibid. 2 The more a man doth for God, the more he doth honor God Page 287 3 By being imployed, we are kept from Temptations.
Therefore etc. ib. Answer 1 It is a great blessing to be employed in any Service of God Ibid. 2 The more a man does for God, the more he does honour God Page 287 3 By being employed, we Are kept from Temptations.
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Page 288 7 The serviceable man for God is the only man that doth live and speak when he is dead.Page 288 7 The serviceable man for God is the only man that does live and speak when he is dead.
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ibid. I may be Gods Servant, though I am not imployed by him in his Service:Ibid. I may be God's Servant, though I am not employed by him in his Service:
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For Page 289 1 The Service of God is two-fold; either publick, or private. The private Service is the saving Service, though we have no publick imployment.
For Page 289 1 The Service of God is twofold; either public, or private. The private Service is the Saving Service, though we have no public employment.
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ibid. 2 Special, or publick imployment, is various also; either in a mean, or a great imployment.Ibid. 2 Special, or public employment, is various also; either in a mean, or a great employment.
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ibid. 3 Though God do not use me at present, he may use me afterwards. Page 290 4 A man may be so imployed, and yet go to Hell;Ibid. 3 Though God do not use me At present, he may use me afterwards. Page 290 4 A man may be so employed, and yet go to Hell;
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and he may not be imployed, and yet go to Heaven. ibid. 5 You must rejoyce when others are imployed.
and he may not be employed, and yet go to Heaven. Ibid. 5 You must rejoice when Others Are employed.
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ibid. Object. 2. But I want abilities, therefore &c. Page 291 Answ. negatively;Ibid. Object. 2. But I want abilities, Therefore etc. Page 291 Answer negatively;
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For 1 Gods greatest works are not alwaies done by the greatest abilities ibid. 2 Our best abilities are from God ibid. 3 The Spirit of God, doth not alwaies breath alike.
For 1 God's greatest works Are not always done by the greatest abilities Ibid. 2 Our best abilities Are from God Ibid. 3 The Spirit of God, does not always breath alike.
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Page 292 4 If God call you to a work, he will give you needful assistance in that time.Page 292 4 If God call you to a work, he will give you needful assistance in that time.
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ibid. Object. 3. I fear I intrude into Gods work because I want abilities. ibid. Answ. Negatively. 1 God somtimes first calls a man, and then gives abilities afterward.Ibid. Object. 3. I Fear I intrude into God's work Because I want abilities. Ibid. Answer Negatively. 1 God sometimes First calls a man, and then gives abilities afterwards.
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ibid. 2 If Gods door-keepers do judg you able, you must rest on their judgment.Ibid. 2 If God's doorkeepers do judge you able, you must rest on their judgement.
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Page 293 Though I am to judg of mine own grace, yet others, and not I, must judg of my abilities.Page 293 Though I am to judge of mine own grace, yet Others, and not I, must judge of my abilities.
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ibid. Object. 4. I fear I am an intruder, because I meet with so many difficulties.Ibid. Object. 4. I Fear I am an intruder, Because I meet with so many difficulties.
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ibid. Answ. 1 What good action doth not? ibid. 2 The greatest Call from God, usually finds the greatest difficulties.Ibid. Answer 1 What good actium does not? Ibid. 2 The greatest Call from God, usually finds the greatest difficulties.
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Page 294 Obiect. 5. God I beleeve hath called me to his Service, but I am unserviceable.Page 294 Object. 5. God I believe hath called me to his Service, but I am unserviceable.
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ibid. Answ. That is ill indeed. ibid. But this compla•nt, sheweth you are willing to serve God, therefore be not discouraged.Ibid. Answer That is ill indeed. Ibid. But this compla•nt, shows you Are willing to serve God, Therefore be not discouraged.
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Page 295 Object. 6. I work, and have no success in my work, therefore &c. ibid. Answ. Negatively. 1 You may mistake the success.Page 295 Object. 6. I work, and have no success in my work, Therefore etc. Ibid. Answer Negatively. 1 You may mistake the success.
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Page 296 2 Gods dearest Children here, somtimes labored all night, and caught n•thing. Page 296 Object. 7. I fear God hath imployed me in the way of judgment,Page 296 2 God's dearest Children Here, sometimes laboured all night, and caught n•thing. Page 296 Object. 7. I Fear God hath employed me in the Way of judgement,
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and not of mercy, therefore Page 297 Answ. negatively:
and not of mercy, Therefore Page 297 Answer negatively:
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For 1 If you love God the more for your imp oyment, it came from Gods love to you.
For 1 If you love God the more for your imp oyment, it Come from God's love to you.
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ibid. 2 If God d•th any way acquaint me with his design therein, he doth imploy me in love to me.Ibid. 2 If God d•th any Way acquaint me with his Design therein, he does employ me in love to me.
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ibid. 3 He that is imployed in love, hath high thoughts of the imployment, b•t low thoughts of his own actings under it.Ibid. 3 He that is employed in love, hath high thoughts of the employment, b•t low thoughts of his own actings under it.
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ibid. 4 He that is imployed in love, is very tender of the Name of God.Ibid. 4 He that is employed in love, is very tender of the Name of God.
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Page 298 5 He that is imployed in love, doth grow in grace ibid. 6 He will not pock•t up much for himself in Gods Service.Page 298 5 He that is employed in love, does grow in grace Ibid. 6 He will not pock•t up much for himself in God's Service.
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ibid. 7 He will do Gods work without any great noise of himself. Page 299 8 He is willing to be used, and contemed to be laid by.Ibid. 7 He will do God's work without any great noise of himself. Page 299 8 He is willing to be used, and contemned to be laid by.
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ibid. 9 He will do Gods work fully, though he do his own work by ha•fs.Ibid. 9 He will do God's work Fully, though he do his own work by ha•fs.
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ibid. 10 When God calls a man in judgment, he ha•h ordinarily more skil to destroy what is mans,Ibid. 10 When God calls a man in judgement, he ha•h ordinarily more skill to destroy what is men,
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than to set up what is Gods. ibid. Quest.
than to Set up what is God's Ibid. Quest.
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Suppose that God shall not use me •n his Se•v•ce, or if he do, I meet with such difficulties, what must I do then, not to be discouraged? Page 300 Answ. 1 If you are not called to publick Service, then 1 Consider you have the more time to mind your own soul.
Suppose that God shall not use me •n his Se•v•ce, or if he do, I meet with such difficulties, what must I do then, not to be discouraged? Page 300 Answer 1 If you Are not called to public Service, then 1 Consider you have the more time to mind your own soul.
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ibid. 2 If you be not called to work, and yet be willing to work, you shall be paid for that service you never did.Ibid. 2 If you be not called to work, and yet be willing to work, you shall be paid for that service you never did.
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ibid. 2 In case you be called forth, Page 301 1 Consider, the greater the difficulties are you meet withal, the more is your obedience in carrying on the work.Ibid. 2 In case you be called forth, Page 301 1 Consider, the greater the difficulties Are you meet withal, the more is your Obedience in carrying on the work.
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ibid. 2 The more assistance m•y you look for.Ibid. 2 The more assistance m•y you look for.
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ibid. 3 In case you have no success in your work, ibid. 1 Consider, that the less success you have, the more are you free from envy.Ibid. 3 In case you have no success in your work, Ibid. 1 Consider, that the less success you have, the more Are you free from envy.
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Page 302 2 Hereby are you kept from that great temptation of resting on your own labor. Page 302 Page 302 2 Hereby Are you kept from that great temptation of resting on your own labour. Page 302
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Sermon XII. INSTANCE, IX. My afflictions are seated in my condition it self, therefore &c. Page 304 Answ. negatively:
Sermon XII. INSTANCE, IX. My afflictions Are seated in my condition it self, Therefore etc. Page 304 Answer negatively:
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For 1 A good mans outward condition may be very bad.
For 1 A good men outward condition may be very bad.
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Page 305 2 It may be worse in regard of the world than the condition of a wicked man.Page 305 2 It may be Worse in regard of the world than the condition of a wicked man.
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ibid. 3 It may be worse after his conversion than it was before. ibid. Yet a godly man must not be discouraged. For 1 I demonstrate:Ibid. 3 It may be Worse After his conversion than it was before. Ibid. Yet a godly man must not be discouraged. For 1 I demonstrate:
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Page 325 3 If you do beleeve, then see that you walk answerable thereunto ibid. Page 325 3 If you do believe, then see that you walk answerable thereunto Ibid.
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If a good mans condition be carved out by the hand of his Teacher, he hath no reason to complain ibid. 2 If a man doth not live upon his condition it self,
If a good men condition be carved out by the hand of his Teacher, he hath no reason to complain Ibid. 2 If a man does not live upon his condition it self,
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but upon his call to it, he ha•h no reason to be discouraged Page 306 3 If there can be no condition of a godly man without mercy Christ hath paid for,
but upon his call to it, he ha•h no reason to be discouraged Page 306 3 If there can be no condition of a godly man without mercy christ hath paid for,
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then he may n•t be discouraged Page 307 But I am a poor man, in so mean a condition that I cannot serve God as the rich may,
then he may n•t be discouraged Page 307 But I am a poor man, in so mean a condition that I cannot serve God as the rich may,
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therefore &c. ibid. Answ. Negatively. For, Do you know the burden of prosperity? B•rden and Service go together, Numb. 4. Page 308 Luther did a greate• wo•k in way of Faith,
Therefore etc. Ibid. Answer Negatively. For, Do you know the burden of Prosperity? B•rden and Service go together, Numb. 4. Page 308 Luther did a greate• wo•k in Way of Faith,
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than Alexander did in conquering the world. The more riches, the more debts.
than Alexander did in conquering the world. The more riches, the more debts.
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Page 309 Object. 2. I am in an unsetled condition, somtimes high, somtimes low, therefore &c. ibid. Answ. Negatively. 1 For what settlement would you have in this world of vanity? Page 310 2 If God loves you in your unsetled condition, you need not be discouraged ibid. Object. 3. I am troubled, not for my outward condition,Page 309 Object. 2. I am in an unsettled condition, sometimes high, sometimes low, Therefore etc. Ibid. Answer Negatively. 1 For what settlement would you have in this world of vanity? Page 310 2 If God loves you in your unsettled condition, you need not be discouraged Ibid. Object. 3. I am troubled, not for my outward condition,
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but for the condition of my soul, have I not cause now to be discouraged? Page 311 Answ. Negatively For 1 If you want Ordinances, God will make that want to be an Ordinance to you.
but for the condition of my soul, have I not cause now to be discouraged? Page 311 Answer Negatively For 1 If you want Ordinances, God will make that want to be an Ordinance to you.
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ibid. 2 If you want memory, know that there is a head memory, and a heart memory:Ibid. 2 If you want memory, know that there is a head memory, and a heart memory:
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the last is the principal, and wil suffice, if the other be wanting Page 313 3 As for yoar deadness, it is some life to feel ones own d•adness ibid. 4 A• for your unprofitableness under means, there is great difference be•ween less fruitful,
the last is the principal, and will suffice, if the other be wanting Page 313 3 As for yoar deadness, it is Some life to feel ones own d•adness Ibid. 4 A• for your unprofitableness under means, there is great difference be•ween less fruitful,
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and unfruitful, for ib. 1 Though a g od man be unfrui•ful, he will be sensible of it Page 314 2 Though a good man may be too unfruitful,
and unfruitful, for ib. 1 Though a g od man be unfrui•ful, he will be sensible of it Page 314 2 Though a good man may be too unfruitful,
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yet he doth not cumber the ground ibid. 3 He desires to use means to bring forth fruit ibid. 4 God wil prune him,
yet he does not cumber the ground Ibid. 3 He Desires to use means to bring forth fruit Ibid. 4 God will prune him,
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but not cut him down ibid. Object. 4. I fear I am an Hypocrite; therofore &c. Page 314 Answ. Negatively.
but not Cut him down Ibid. Object. 4. I Fear I am an Hypocrite; therofore etc. Page 314 Answer Negatively.
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For 1 Though you have lain long dead under the means, Christ may at length rowl away the stone ibid. 2 Gods Children usually think they are Hypocrites Page 315 3 Did ever Hypocrite long for Gods presence in Christ,
For 1 Though you have lain long dead under the means, christ may At length roll away the stone Ibid. 2 God's Children usually think they Are Hypocrites Page 315 3 Did ever Hypocrite long for God's presence in christ,
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as the best good? ibid. Object. 5. But a few are elected, and I fear I am not one, therefore &c. ibid. Answ. Negatively.
as the best good? Ibid. Object. 5. But a few Are elected, and I Fear I am not one, Therefore etc. Ibid. Answer Negatively.
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For This is no prejudice to the growth of your comfort. Page 317 1 As for Election.
For This is no prejudice to the growth of your Comfort. Page 317 1 As for Election.
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It is true that there is a certain number only that are elected.
It is true that there is a certain number only that Are elected.
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ib. 2 This number is unalterable ibid. 3 God knows them all certainly ibid. 4 A man may know himself to be one of those Elect. ibid. Three things here to be noted, Page 318 1 That some are elected.ib. 2 This number is unalterable Ibid. 3 God knows them all Certainly Ibid. 4 A man may know himself to be one of those Elect. Ibid. Three things Here to be noted, Page 318 1 That Some Are elected.
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ib. 2 That a man may be assured he is one of them.ib. 2 That a man may be assured he is one of them.
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ibid. 3 The way to know it, is not to begin aloft, but at your Vocation,Ibid. 3 The Way to know it, is not to begin aloft, but At your Vocation,
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as Paul did, putting Election last.
as Paul did, putting Election last.
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ib. 2 Christ died for al men, both Jew and Gentile, but not for every particular man, with intention to save him ibid. Ʋniversal Redemption is an enemy to an afflicted soul.ib. 2 christ died for all men, both Jew and Gentile, but not for every particular man, with intention to save him Ibid. Ʋniversal Redemption is an enemy to an afflicted soul.
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Page 319 I shal cleer this Point thus. 1 This Doctrine makes void the satisfaction of Christ for actual sins;Page 319 I shall clear this Point thus. 1 This Doctrine makes void the satisfaction of christ for actual Sins;
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for they that hold Ʋniversal Redemption, say, That thousands are damned for those sins which Christ hath satisfied for.
for they that hold Ʋniversal Redemption, say, That thousands Are damned for those Sins which christ hath satisfied for.
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ib. 2 The intercession of Christ joyned with the death of Christ, is a great comfort to a Christian;ib. 2 The Intercession of christ joined with the death of christ, is a great Comfort to a Christian;
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but this Doctrine parts Christs death and intercession, telling us Christ died for all, but that he doth not intercede for all Page 320 3 This Doctrine is an enemy to free Grace ibid. 4 It destroys the assurance of Salvation Page 321 5 The mercy of God, is made by it, to depend on our performance of Conditions Page 322 Object. 6. If Christ did not die for all,
but this Doctrine parts Christ death and Intercession, telling us christ died for all, but that he does not intercede for all Page 320 3 This Doctrine is an enemy to free Grace Ibid. 4 It Destroys the assurance of Salvation Page 321 5 The mercy of God, is made by it, to depend on our performance of Conditions Page 322 Object. 6. If christ did not die for all,
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how can I know he died for me? ibid. Answ. They that make this Obiection, holding Ʋniversal Redemption, do answer it themselves.
how can I know he died for me? Ibid. Answer They that make this Objection, holding Ʋniversal Redemption, do answer it themselves.
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Yet to know further Page 323 1 There is a faith of Relyance, and a faith of Assurance.
Yet to know further Page 323 1 There is a faith of Reliance, and a faith of Assurance.
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I have ground to rely on Christ, because he died for sinners. ibid. 2 The act of Reliance is below the act of Assurance;I have ground to rely on christ, Because he died for Sinners. Ibid. 2 The act of Reliance is below the act of Assurance;
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but he that relies on Christ, shall be saved ibid. Object. 7. I am perswaded that never any good man was in my Condition. Page 323, 324 Answ. Negatively.
but he that relies on christ, shall be saved Ibid. Object. 7. I am persuaded that never any good man was in my Condition. Page 323, 324 Answer Negatively.
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For 1 The Saints usually think so ibid. 2 If it were so, God works new things ordinarily ibid. Application.
For 1 The Saints usually think so Ibid. 2 If it were so, God works new things ordinarily Ibid. Application.
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1 What great necessity we have to consider our condition, whether we be in Christ or no,1 What great necessity we have to Consider our condition, whither we be in christ or not,
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for every one will say he beleeveth ibid. 2 If you do not beleeve, you are here invited to it by this Doctrine.
for every one will say he Believeth Ibid. 2 If you do not believe, you Are Here invited to it by this Doctrine.
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Sermon XIII. Means against Discouragements. Page 327 DOCT. Faith is the Help against all Discouragements. Page 328 For your better understanding, consider, 1 What is Hope.
Sermon XIII. Means against Discouragements. Page 327 DOCT. Faith is the Help against all Discouragements. Page 328 For your better understanding, Consider, 1 What is Hope.
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ibid. 2 That Faith quiets the heart in sad times.Ibid. 2 That Faith quiets the heart in sad times.
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ibid. 3 It is the day of all the Saints to trust in God, especially at that time ibid. 4 What there is in faith,Ibid. 3 It is the day of all the Saints to trust in God, especially At that time Ibid. 4 What there is in faith,
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and how faith can do it ibid. Quest. 1. What is it to trust in God? ib. Answ. 1 To trust in God, is to rely on God for help, &c. ibid. 2 He that trusteth in God, doth trust unto him for some good thing that lieth out of sight.
and how faith can do it Ibid. Quest. 1. What is it to trust in God? ib. Answer 1 To trust in God, is to rely on God for help, etc. Ibid. 2 He that Trusteth in God, does trust unto him for Some good thing that lies out of sighed.
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Page 329 Quest. 2. How may it appear that Faith will quiet the soul? Page 330 Answ. It is proved several waies out of Scripture ibid. Faith gives free access to God.Page 329 Quest. 2. How may it appear that Faith will quiet the soul? Page 330 Answer It is proved several ways out of Scripture Ibid. Faith gives free access to God.
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Page 331 There are three Vails in Scripture. 1. Of Obscurity. 2. The Vail of covering guilt.Page 331 There Are three Vails in Scripture. 1. Of Obscurity. 2. The vail of covering guilt.
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3. A Vail of shame Page 332 Quest. 3. How may it appear, that when discouragements arise, Faith must then be exercised,3. A vail of shame Page 332 Quest. 3. How may it appear, that when discouragements arise, Faith must then be exercised,
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and then especially? ibid. Answ. It was Davids case, and the Scripture is express for it.
and then especially? Ibid. Answer It was Davids case, and the Scripture is express for it.
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ibid. Quest. 4. What power hath Faith to allay discouragements? what is in faith can do it? and how doth faith do it? Page 333 Answ. 1 Faith gives a man the true prospect of things past, present, and to come:Ibid. Quest. 4. What power hath Faith to allay discouragements? what is in faith can do it? and how does faith do it? Page 333 Answer 1 Faith gives a man the true prospect of things past, present, and to come:
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And all Discouragements arise, because men do not see things as they are ibid. 2 True saving Faith sees that in God,
And all Discouragements arise, Because men do not see things as they Are Ibid. 2 True Saving Faith sees that in God,
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and in Christ, which answers all our fears Page 335 3 Faith puts the Soul under Gods Commandements to answer all Objections.
and in christ, which answers all our fears Page 335 3 Faith puts the Soul under God's commandments to answer all Objections.
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Page 336 More briefly of saving Faith. 1 It is the proper work of Faith to resign our wils unto Gods wil.Page 336 More briefly of Saving Faith. 1 It is the proper work of Faith to resign our wills unto God's will.
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Page 337 2 It is the proper work of Faith to apply a suitable Promise ibid. 3 True faith will not venture without Gods Call.Page 337 2 It is the proper work of Faith to apply a suitable Promise Ibid. 3 True faith will not venture without God's Call.
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Page 338 4 True faith sees the hand of God in every dispensation ibid. 5 True faith looks on both sides of Gods Dispensation,Page 338 4 True faith sees the hand of God in every Dispensation Ibid. 5 True faith looks on both sides of God's Dispensation,
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and of our own Condition ibid. 6 Fath sees one contrary in another? ibid. 7 It is the work of true faith to engage God to suffer. ibid. Application.
and of our own Condition Ibid. 6 Fath sees one contrary in Another? Ibid. 7 It is the work of true faith to engage God to suffer. Ibid. Application.
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Then if discouragements arise, exercise your faith ibid. Quest. Will every faith quiet a mans heart? ibid. Answ. Negatively.
Then if discouragements arise, exercise your faith Ibid. Quest. Will every faith quiet a men heart? Ibid. Answer Negatively.
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For There is a feigned, and uneffectual; and there is an unfeigned, and effectual faith: A counterfet faith will not quiet a mans soul, &c. ibid. Quest.
For There is a feigned, and uneffectual; and there is an unfeigned, and effectual faith: A counterfeit faith will not quiet a men soul, etc. Ibid. Quest.
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How then shal a man exercise his faith, that he may bear up against all Discouragements Page 339 Answ. 1 You must be humbled for your unbelief, &c. ib•d. 2 Go not to God without Christ.
How then shall a man exercise his faith, that he may bear up against all Discouragements Page 339 Answer 1 You must be humbled for your unbelief, etc. ib•d. 2 Go not to God without christ.
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Page 340 3 Trust in the Lord himself, and not in your own duties.Page 340 3 Trust in the Lord himself, and not in your own duties.
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ibid. 4 Trust in the Lord, before you do act in your business ibid. 5 Trust in Jesus Christ before you trust in the Promise.Ibid. 4 Trust in the Lord, before you do act in your business Ibid. 5 Trust in jesus christ before you trust in the Promise.
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Page 341 6 If God give you a Promise, never let it go, though you see nothing but the contrary. ibid. Object.Page 341 6 If God give you a Promise, never let it go, though you see nothing but the contrary. Ibid. Object.
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I fear I should presume, and tempt the Lord ibid. Answ. To doubt after so much experience, were rather to tempt the Lord Page 342 Quest.I Fear I should presume, and tempt the Lord Ibid. Answer To doubt After so much experience, were rather to tempt the Lord Page 342 Quest.
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If God give me a Promise, and I see no performance, how shall I not be discouraged? Page 343 Answ. Either it is thy Duty to beleeve on Christ, or not:
If God give me a Promise, and I see no performance, how shall I not be discouraged? Page 343 Answer Either it is thy Duty to believe on christ, or not:
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if not, why dost thou beleeve at all? If it be thy Duty, why shouldest thou not rely on him? ibid. Be of good comfort:
if not, why dost thou believe At all? If it be thy Duty, why Shouldst thou not rely on him? Ibid. Be of good Comfort:
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for 1 If you want assurance in God, look on Christ Page 344 2 If you want assurance, turn your eyes from those Objections that invade your faith.
for 1 If you want assurance in God, look on christ Page 344 2 If you want assurance, turn your eyes from those Objections that invade your faith.
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ibid. 3 Beleeve that you do beleeve. Helps for Faith.Ibid. 3 Believe that you do believe. Helps for Faith.
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Page 344 1 God never leads his People to any great mercy, but he puts the sentence of death on all means that tend to it.Page 344 1 God never leads his People to any great mercy, but he puts the sentence of death on all means that tend to it.
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ib. 2 It is a great sin to limit Gods mercy, as to limit his power ibid. 3 When God gives a Promise, he somtimes trieth whether we will beleeve, or not.ib. 2 It is a great since to limit God's mercy, as to limit his power Ibid. 3 When God gives a Promise, he sometimes trieth whither we will believe, or not.
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ibid. 4 God often times fulfils one Promise, and denieth another.Ibid. 4 God often times fulfils one Promise, and Denieth Another.
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ibid. 5 When we see nothing but what is contrary to help, then is Christs time to help.Ibid. 5 When we see nothing but what is contrary to help, then is Christ time to help.
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Page 345 6 Be your Affliction ordinary, or extraordinary, you must trust to God for mercy ibid. 7 Questions to ask a mans own Soul, to encourage us Page 346 8 Consider frequently,Page 345 6 Be your Affliction ordinary, or extraordinary, you must trust to God for mercy Ibid. 7 Questions to ask a men own Soul, to encourage us Page 346 8 Consider frequently,
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and seriously, what a blessed thing it is to trust in God.
and seriously, what a blessed thing it is to trust in God.
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Page 347 It is reasonable to wait on God, For 1 He waited on you for your Repentance ibid. 2 You have waited on men wil you not wait on God? ibid. 3 When you give over waiting deliverance may come to your shame Page 348 4 If you give over waiting, you lose all your former labor.Page 347 It is reasonable to wait on God, For 1 He waited on you for your Repentance Ibid. 2 You have waited on men will you not wait on God? Ibid. 3 When you give over waiting deliverance may come to your shame Page 348 4 If you give over waiting, you loose all your former labour.
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ibid. 5 If you wait on God, he will not alwaies forget your work of Faith Page 349 Ibid. 5 If you wait on God, he will not always forget your work of Faith Page 349
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The Sin against the Holy Ghost.
The since against the Holy Ghost.
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ON Matth. 12.31, 32. THere are two Arguments in the words Page 353 1 The largeness of Gods heart in forgiving sins to men.ON Matthew 12.31, 32. THere Are two Arguments in the words Page 353 1 The largeness of God's heart in forgiving Sins to men.
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ib. 2 The unpardonableness of the sin against the Holy Ghost, ibid. I had rather speak first to the former;ib. 2 The unpardonableness of the since against the Holy Ghost, Ibid. I had rather speak First to the former;
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but to prevent Objections from some distressed soul, I shal fi•st speak to the latter Page 354 For opening the words Quest. 1. Whether the Jews our Savior spake then to, did then sin against the Holy Ghost? ib. Answ. Some think, No; But I rather think, Yes;
but to prevent Objections from Some distressed soul, I shall fi•st speak to the latter Page 354 For opening the words Quest. 1. Whither the jews our Saviour spoke then to, did then sin against the Holy Ghost? ib. Answer some think, No; But I rather think, Yes;
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for the Reasons in the Text. ibid. Quest. 2. Is there any so giveness of sins in the world to come? ibid. Answ. It is an unusual Phrase, noting the eternity of misery. Page 355 DOCT.
for the Reasons in the Text. Ibid. Quest. 2. Is there any so giveness of Sins in the world to come? Ibid. Answer It is an unusual Phrase, noting the eternity of misery. Page 355 DOCT.
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The Sin against the Holy Ghost, is an unpardonable sin. Page 355 The Truth opened by the enquiry into two things:
The since against the Holy Ghost, is an unpardonable since. Page 355 The Truth opened by the enquiry into two things:
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1 What the Sin against the holy Ghost is ibid. 2 How this sin is unpardonable beyond other sins ibid. For to say, what this sin is? ibid. I answer, Nega•ively, and Affirma••vely. ibid. 1 Negatively.1 What the since against the holy Ghost is Ibid. 2 How this since is unpardonable beyond other Sins Ibid. For to say, what this since is? Ibid. I answer, Nega•ively, and Affirma••vely. Ibid. 1 Negatively.
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It is not that sin whereby men do barely deny the Deity of the Holy Ghost, &c. ibid. 2 Nor is it every opposition to the work of the Holy Ghost, &c. Page 356 3 It is not necessary that every man who sins against the holy Ghost, should be an universal Apostate,
It is not that since whereby men do barely deny the Deity of the Holy Ghost, etc. Ibid. 2 Nor is it every opposition to the work of the Holy Ghost, etc. Page 356 3 It is not necessary that every man who Sins against the holy Ghost, should be an universal Apostate,
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as i• is ordinarily thought ibid. There is a two-fold Apostate, Either one that declineth from the profession of the Truth;
as i• is ordinarily Thought Ibid. There is a twofold Apostate, Either one that declineth from the profession of the Truth;
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Or one that rebels against the T•uth revealed, and wil go no further, cleered by an example Page 357 4 Final Ʋnbelief,
Or one that rebels against the T•uth revealed, and will go no further, cleared by an Exampl Page 357 4 Final Ʋnbelief,
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and Impenitency, is not the sin against the holy Ghost;
and Impenitency, is not the since against the holy Ghost;
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neither that a man lives and dies in, nor that he purposeth to live in to the last,
neither that a man lives and die in, nor that he Purposes to live in to the last,
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for many have so purposed to live, yet have been converted ib•d 1 The Jews did then commit this sin,
for many have so purposed to live, yet have been converted ib•d 1 The jews did then commit this since,
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yet they had not continued in it to their death.
yet they had not continued in it to their death.
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ibid. 2 Final unbelief, is rather sin against God the Son. ibid. 3 If final unbelief be this sin,Ibid. 2 Final unbelief, is rather since against God the Son. Ibid. 3 If final unbelief be this since,
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then Christ should threaten that he which dieth in his sin, should not be forgiven w••lst he liveth Page 358 4 He that dieth in any sin against the Father,
then christ should threaten that he which Dieth in his since, should not be forgiven w••lst he lives Page 358 4 He that Dieth in any since against the Father,
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or the Son, shal never be forgiven 5 This is asserted from 1 Joh. 5.16. ibid.
or the Son, shall never be forgiven 5 This is asserted from 1 John 5.16. Ibid.
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1 If the sin against the Holy Ghost be unpardonable, then the Holy Ghost is God.1 If the since against the Holy Ghost be unpardonable, then the Holy Ghost is God.
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6 A man may sin this unpardonable sin whilst he lives ibid. 7 It is a sin a man may know another man to be guilty of whilst he lives ibid. 8 A man may speak a word against the holy Ghost whilst he lives ibid. 9 All wicked men dying impenitently, under the Gospel, should sin this sin.6 A man may sin this unpardonable since while he lives Ibid. 7 It is a since a man may know Another man to be guilty of while he lives Ibid. 8 A man may speak a word against the holy Ghost while he lives Ibid. 9 All wicked men dying impenitently, under the Gospel, should sin this since.
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ibid. 2 Affirmatively ibid. 1 It is a malicious, wilful opposing the holy Ghost ibid. 2 He that commits this sin, blasphemeth the peculiar work of the Holy Ghost.Ibid. 2 Affirmatively Ibid. 1 It is a malicious, wilful opposing the holy Ghost Ibid. 2 He that commits this since, Blasphemeth the peculiar work of the Holy Ghost.
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ib. 3 It must be malicious blasphemy Page 359 Quest.ib. 3 It must be malicious blasphemy Page 359 Quest.
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How can a man sin maliciously, since he will is alwaies carried to what is good? ibid. Answ. Affirmatively: For, 1 That good, is either moral good, natural good, or profitable good;
How can a man since maliciously, since he will is always carried to what is good? Ibid. Answer Affirmatively: For, 1 That good, is either moral good, natural good, or profitable good;
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but the will is not alwaies carried upon that which is honestly good in appearance, &c. Page 359 2 If this were a reason, the Devils do not sin maliciously.
but the will is not always carried upon that which is honestly good in appearance, etc. Page 359 2 If this were a reason, the Devils do not sin maliciously.
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ibid. 3 Though every man sins ignorantly, yet every man doth not sin out of ignorance:Ibid. 3 Though every man Sins ignorantly, yet every man does not sin out of ignorance:
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for then, Page 360 1 Why is there so vast a difference between a sin of ignorance,
for then, Page 360 1 Why is there so vast a difference between a since of ignorance,
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and presumption? ibid 2 If every sin should arise from ignorance in the understanding, the will would be alwaies carried upon honest good, at least in appearance.
and presumption? Ibid 2 If every since should arise from ignorance in the understanding, the will would be always carried upon honest good, At least in appearance.
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ibid. 3 If it were so, the will could not fal off from the dictate of the Ʋnderstanding.Ibid. 3 If it were so, the will could not fall off from the dictate of the Ʋnderstanding.
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Page 361 4 If the will alwaies follow the understanding, then the created, and defiled will of man, cannot tend unto any object, upon any reason, upon which the Divine will of God cannot •end unto its object.Page 361 4 If the will always follow the understanding, then the created, and defiled will of man, cannot tend unto any Object, upon any reason, upon which the Divine will of God cannot •end unto its Object.
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ibid. 5 All men confess a sin of malice, and a sin of ignorance ibid. 4 Suppose that some ignorance in the understanding, be the remote cause of the sin,Ibid. 5 All men confess a since of malice, and a since of ignorance Ibid. 4 Suppose that Some ignorance in the understanding, be the remote cause of the since,
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yet malice is the next, and chief cause Page 362 5 A Question answered, how the will should be alwaies carried upon that which is good,
yet malice is the next, and chief cause Page 362 5 A Question answered, how the will should be always carried upon that which is good,
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and yet a man may sin maliciously ibid. 6 It is a malicious sin against the Holy Ghost,
and yet a man may sin maliciously Ibid. 6 It is a malicious since against the Holy Ghost,
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after he hath been convinced by the Holy Ghost Page 363 Quest. 2. Why is this sin unpardonable above all others? ibid. Answ. 1 It is not because it is hard to be pardoned Page 364 2 It is not only unpardonable in regard of event ibid. 3 Nor is it greater than Gods mercy ibid. 4 Nor because it is a sin against the means of pardon ibid. 5 Nor because a man doth not repent thereof.
After he hath been convinced by the Holy Ghost Page 363 Quest. 2. Why is this since unpardonable above all Others? Ibid. Answer 1 It is not Because it is hard to be pardoned Page 364 2 It is not only unpardonable in regard of event Ibid. 3 Nor is it greater than God's mercy Ibid. 4 Nor Because it is a since against the means of pardon Ibid. 5 Nor Because a man does not Repent thereof.
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ibid. But it is unpardonable, because God hath appointed no sacrifice for it ibid. Application.Ibid. But it is unpardonable, Because God hath appointed no sacrifice for it Ibid. Application.
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Page 365 2 There is great necessity to know what this sin against the Holy Ghost is, that if a man have sinned t•is sin, we may not pray for him.Page 365 2 There is great necessity to know what this since against the Holy Ghost is, that if a man have sinned t•is since, we may not pray for him.
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ibid. 3 Think on Gods mercy that hath kept us from this great sin ibid. Object. 1. I fear I have sinned this great sin,Ibid. 3 Think on God's mercy that hath kept us from this great since Ibid. Object. 1. I Fear I have sinned this great since,
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because my sins are so great Page 366 Answ. How great may that sin of yours be,
Because my Sins Are so great Page 366 Answer How great may that since of yours be,
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and not be that sin? Page 366 Object. 2. I fear it, for I have fallen fowly into it gross sin ibid. Answ. So did David ibid.
and not be that since? Page 366 Object. 2. I Fear it, for I have fallen foully into it gross since Ibid. Answer So did David Ibid.
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Object. 3. But I have lost my communion with God ibid. Answ. So did the Church of Ephesus. Page 367 Object. 4. I have resisted Gods Spirit.
Object. 3. But I have lost my communion with God Ibid. Answer So did the Church of Ephesus. Page 367 Object. 4. I have resisted God's Spirit.
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ib. Answ. A man may do so, and yet not sin against the holy Ghost. ibid. Object. 5. I have denied the Truth ibid. Answ. So did Peter ibid.ib. Answer A man may do so, and yet not sin against the holy Ghost. Ibid. Object. 5. I have denied the Truth Ibid. Answer So did Peter Ibid.
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Object. 6. I have been a blasphemer ibid. Answ. So was Paul Page 368 Object. 7. I have sinned maliciously ibid. Answ. Maliciously is taken three waies:
Object. 6. I have been a blasphemer Ibid. Answer So was Paul Page 368 Object. 7. I have sinned maliciously Ibid. Answer Maliciously is taken three ways:
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Either sinning from some ill habit, as all wicked men do; Or out of passion, as Paul did;
Either sinning from Some ill habit, as all wicked men do; Or out of passion, as Paul did;
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Or out of liberty of his own will, and self-conviction.
Or out of liberty of his own will, and self-conviction.
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Had you sinned this last way, you would not be troubled about it, but wel pleased with it ibid Object. 8. I have forsaken God,
Had you sinned this last Way, you would not be troubled about it, but well pleased with it Ibid Object. 8. I have forsaken God,
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and God hath forsaken me ibid. Answ. David thought so ibid. Object. 9. I despair Page 369 Answ. You know what Heman said, All thy waves are gone over my head.
and God hath forsaken me Ibid. Answer David Thought so Ibid. Object. 9. I despair Page 369 Answer You know what Heman said, All thy waves Are gone over my head.
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ibid. To cleer this, I ask five Questions ibid. 1 Art thou willing to forgive men that have trespassed against thee? ibid. 2 Have you opposed the waies of God out of malice? ibid. 3 Do you not desire to be humbled for your sin? ibid. 4 Do you not desire above all things, the breathings of Gods Spirit upon your heart Page 370 5 Where do you find in all the Bible, that they that sinned against the Holy Ghost, are afraid that they have sinned it.Ibid. To clear this, I ask five Questions Ibid. 1 Art thou willing to forgive men that have trespassed against thee? Ibid. 2 Have you opposed the ways of God out of malice? Ibid. 3 Do you not desire to be humbled for your since? Ibid. 4 Do you not desire above all things, the breathings of God's Spirit upon your heart Page 370 5 Where do you find in all the bible, that they that sinned against the Holy Ghost, Are afraid that they have sinned it.
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The great misery of that man who hath sinned against the Holy Ghost.
The great misery of that man who hath sinned against the Holy Ghost.
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ibid. What great comfort is here for Beleevers that cannot commit this sin? Page 371 Applic. 4. If this be unpardonable, what great cause have we to look to our selves? ibid. Quest.Ibid. What great Comfort is Here for Believers that cannot commit this since? Page 371 Application 4. If this be unpardonable, what great cause have we to look to our selves? Ibid. Quest.
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ibid. 2 Because they are drawn on by others Page 383 3 Because they strive against it ibid. 4 Because they are troub•ed after it ibid. The Second mistake, on the right hand, is three-fold:Ibid. 2 Because they Are drawn on by Others Page 383 3 Because they strive against it Ibid. 4 Because they Are troub•ed After it Ibid. The Second mistake, on the right hand, is threefold:
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What must we do to be kept from this unpardonable sin? Page 372 Answ. 1 Do as David did against presumptuous sins ibid. 2 Be alwaies humbled for lesser sins Page 372 3 Fear alwaies ibid. 4 Resolve to do good Page 373 5 Do not blaspheme what you understand not ibid. 6 Never blaspheme the way of God that thou hast found to be true ibid. 7 Take heed of all declinings.
What must we do to be kept from this unpardonable since? Page 372 Answer 1 Do as David did against presumptuous Sins Ibid. 2 Be always humbled for lesser Sins Page 372 3 fear always Ibid. 4 Resolve to do good Page 373 5 Do not Blaspheme what you understand not Ibid. 6 Never Blaspheme the Way of God that thou hast found to be true Ibid. 7 Take heed of all declinings.
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ibid. 8 Forsake not the assembling your selves together, as the manner of some is ibid. Ibid. 8 Forsake not the assembling your selves together, as the manner of Some is Ibid.
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Of SINS of Infirmity. ON Matthew, 26.43. THe difference between the true, and the false Disciple.
Of SINS of Infirmity. ON Matthew, 26.43. THe difference between the true, and the false Disciple.
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Page 377 The Text divided ibid. Here is the Disciples sin, and the Lords Grace Page 378 1 They slept ibid. 1 The Cause;Page 377 The Text divided Ibid. Here is the Disciples since, and the lords Grace Page 378 1 They slept Ibid. 1 The Cause;
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for their eyes were heavy ibid. 2 The Repetition; he found them asleep again ibid. 2 Christ comes again ibid. DOCT.
for their eyes were heavy Ibid. 2 The Repetition; he found them asleep again Ibid. 2 christ comes again Ibid. DOCT.
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Though a man sin again and again, yet if it be a sin of Infirmity, Christ will come to him again.
Though a man since again and again, yet if it be a since of Infirmity, christ will come to him again.
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ibid. Three things considered in the opening of the words ibid. 1 A good man may fall oft into the same sin.Ibid. Three things considered in the opening of the words Ibid. 1 A good man may fallen oft into the same since.
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2 This sin may be but a sin of infirmity. 3 That Christ will not leave him for it.2 This since may be but a since of infirmity. 3 That christ will not leave him for it.
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ibid. I The first Proposition proved Page 379 II The second Proposition proved. And to cleer it, consider what a sin of Infirmity is.Ibid. I The First Proposition proved Page 379 II The second Proposition proved. And to clear it, Consider what a since of Infirmity is.
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Page 380 1 It is a sin of weakness in Scripture Phrase ibid. 2 Infirmity is a defect in one that hath life Page 381 3 It ariseth not from wilfulness,Page 380 1 It is a since of weakness in Scripture Phrase Ibid. 2 Infirmity is a defect in one that hath life Page 381 3 It arises not from wilfulness,
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but from want of strength to resist ibid. Quest. 1. Is every sin a god•y man commits a sin of Infirmity? ibid. Answ. Negatively, with the Reasons ibid. Quest. 2. Is any sin a wicked man commits, a sin of Infirmity? ibid. Answ. Negatively, with the Reasons ibid. Quest. 3. Can any great, foul sin, be a sin of Infirmity? ibid. Answ. Negatively, with Reasons ibid. Quest.
but from want of strength to resist Ibid. Quest. 1. Is every since a god•y man commits a since of Infirmity? Ibid. Answer Negatively, with the Reasons Ibid. Quest. 2. Is any since a wicked man commits, a since of Infirmity? Ibid. Answer Negatively, with the Reasons Ibid. Quest. 3. Can any great, foul since, be a since of Infirmity? Ibid. Answer Negatively, with Reasons Ibid. Quest.
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How may I know a sin of Infirmity? Page 382 Answ. First, Some mistakes are observed. Secondly, It is answered Negatively.
How may I know a since of Infirmity? Page 382 Answer First, some mistakes Are observed. Secondly, It is answered Negatively.
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Lastly, Affirmatively Page 382 1 There are mistakes on both hands: Some think they are sins of Infirmity, when they are not:Lastly, Affirmatively Page 382 1 There Are mistakes on both hands: some think they Are Sins of Infirmity, when they Are not:
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And some think they are not, when they are. ibid. The first kind of mistake is on the left hand: four-fold.
And Some think they Are not, when they Are. Ibid. The First kind of mistake is on the left hand: fourfold.
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1 Some think it a sin of Infirmity, because it is a smal sin.1 some think it a since of Infirmity, Because it is a small since.
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and passeth over infirmities ibid. 3 The Saints are Members of Christs Body Page 395 Object.
and passes over infirmities Ibid. 3 The Saints Are Members of Christ Body Page 395 Object.
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Page 384 1 Because they sin knowingly ibid. 2 Because they fall into the same sin again ibid. 3 Because they fall into it after admonition ibid. Object. 1. My sin can be no sin of infirmity;Page 384 1 Because they sin knowingly Ibid. 2 Because they fallen into the same since again Ibid. 3 Because they fallen into it After admonition Ibid. Object. 1. My since can be no since of infirmity;
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for I sin against my conscience, and knowingly ibid. Answ. It is one thing to sin knowingly,
for I since against my conscience, and knowingly Ibid. Answer It is one thing to sin knowingly,
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and another to sin against knowledg ibid. Object. 2. I fall into my sin again,
and Another to since against knowledge Ibid. Object. 2. I fallen into my since again,
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and lie in it, therefore &c. Page 385 Answ. There is much mistake about lying in sin;
and lie in it, Therefore etc. Page 385 Answer There is much mistake about lying in since;
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he that complains of it, lies not in it ibid. Object. 3. I fall into it after admonition,
he that complains of it, lies not in it Ibid. Object. 3. I fallen into it After admonition,
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therefore &c. ibid. Answ. So did the Disciples in the Text ibid. Quest.
Therefore etc. Ibid. Answer So did the Disciples in the Text Ibid. Quest.
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How then shall we know a sin of Infirmity? Page 386 Answ. Negatively 1 That is no sin of infirmity that is gross and scandalous, committed with deliberation ibid. 2 A ring-leading sin to other sins, is no sin of infirmity.
How then shall we know a since of Infirmity? Page 386 Answer Negatively 1 That is no since of infirmity that is gross and scandalous, committed with deliberation Ibid. 2 A ring-leading since to other Sins, is no since of infirmity.
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ibid. 3 A sin of Presumption, is no sin of infirmity ibid. 4 A reigning sin, is no sin of infirmity Page 387 Sin reigneth in a man, 1 When it commands his Spiritual Duties ibid. 2 When men do yield the Members of their Bodies,Ibid. 3 A since of Presumption, is no since of infirmity Ibid. 4 A reigning since, is no since of infirmity Page 387 since Reigneth in a man, 1 When it commands his Spiritual Duties Ibid. 2 When men do yield the Members of their Bodies,
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as weapons of Ʋnrighteousness Page 388 3 Sin reigneth when it usually riseth by opposition ibid. Quest:
as weapons of Ʋnrighteousness Page 388 3 since Reigneth when it usually Riseth by opposition Ibid. Quest:
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How shall we know a sin of infirmity, affirmatively? ibid. Answ. 1 If it proceed from want of Age in Christianity ibid. 2 If it be no other sin than what is incident to all the Saints Page 389 3 If it be such a sin as you cannot avoid ibid. 4 If your sin be your burden ibid. 5 An infirmity will hardly acknowledg it self to be a sin of infirmity Page 390 6 If your sin rise chiefly from some outward cause ibid. 7 Infirmity loves admonition Page 391 8 Infirmity is an ill sin,
How shall we know a since of infirmity, affirmatively? Ibid. Answer 1 If it proceed from want of Age in Christianity Ibid. 2 If it be no other since than what is incident to all the Saints Page 389 3 If it be such a since as you cannot avoid Ibid. 4 If your since be your burden Ibid. 5 an infirmity will hardly acknowledge it self to be a since of infirmity Page 390 6 If your since rise chiefly from Some outward cause Ibid. 7 Infirmity loves admonition Page 391 8 Infirmity is an ill since,
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but a good sign ibid. 9 Sins of infirmity •re Servants to Grace ibid. 10 Infirm•ty keeps a mans heart humble Page 392 Quest Suppose my sin be a sin of infirmity, what then? Page 393 Answ. Then Christ wil never leave you ibid. Quest.
but a good Signen Ibid. 9 Sins of infirmity •re Servants to Grace Ibid. 10 Infirm•ty keeps a men heart humble Page 392 Quest Suppose my since be a since of infirmity, what then? Page 393 Answer Then christ will never leave you Ibid. Quest.
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Is there no evil in a sin of infirmity? ibid. Answ. Yes, very much;
Is there no evil in a since of infirmity? Ibid. Answer Yes, very much;
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it is a Gibeonite, though it se•ve Grace ibid. III. Though there be much evil in it, Christ will not cast us off for it.
it is a Gibeonite, though it se•ve Grace Ibid. III. Though there be much evil in it, christ will not cast us off for it.
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For Page 394 1 It is an honor to a man to pass by infirmities, much more to Christ ibid. 2 The Cov•nant of God is c•njugal,
For Page 394 1 It is an honour to a man to pass by infirmities, much more to christ Ibid. 2 The Cov•nant of God is c•njugal,
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The back-slider shall be filled with his own waies ibid. Answ. 1 There is great difference between the relapses of the Saints,
The backslider shall be filled with his own ways Ibid. Answer 1 There is great difference between the relapses of the Saints,
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and the back-slidings of Hypocrites ibid. 2 The meaning of that is explained, how a man is said to be satisfied with his own waies Page 396 Application.
and the backslidings of Hypocrites Ibid. 2 The meaning of that is explained, how a man is said to be satisfied with his own ways Page 396 Application.
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See what great necessity we have to examine our sins, and to know what they are ibid. Quest.
See what great necessity we have to examine our Sins, and to know what they Are Ibid. Quest.
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What advantage hath this sin of infirmity above other sins? Page 397 Answ. 1 Very much;
What advantage hath this since of infirmity above other Sins? Page 397 Answer 1 Very much;
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for if it be a sin of infirmity, though it be very g eat, it shal not hinder the acceptance of my Duty ibid. 2 It shall n•t hinder the sence of my Justification ibid. 3 There is a pardon lies of course for it ibid. 4 It shall n•ver bring a scourge on a mans family ibid. 5 It will never spoil a mans Gifts ibid. Quest.
for if it be a since of infirmity, though it be very g eat, it shall not hinder the acceptance of my Duty Ibid. 2 It shall n•t hinder the sense of my Justification Ibid. 3 There is a pardon lies of course for it Ibid. 4 It shall n•ver bring a scourge on a men family Ibid. 5 It will never spoil a men Gifts Ibid. Quest.
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Suppose I find a sin of infirmity, and fall •nto it again, what must I do? Page 398 Answ. These Duties 1 I will observe Gods design in it,
Suppose I find a since of infirmity, and fallen •nto it again, what must I do? Page 398 Answer These Duties 1 I will observe God's Design in it,
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and labor all I can to advance Gods design ibid. 2 By Gods Grace I will never beleeve Satans false reports of Christ, that he is a hard Master Page 399 3 I will not question my spiritual estate for every sin ib. 4 I will not cast off my self,
and labour all I can to advance God's Design Ibid. 2 By God's Grace I will never believe Satan false reports of christ, that he is a hard Master Page 399 3 I will not question my spiritual estate for every since ib. 4 I will not cast off my self,
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and others for sins of infirmity.
and Others for Sins of infirmity.
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5 I will not cast off the things of Christ, because of any infirmity may hang to them Page 399 6 I will never be discouraged from doing my duty ibid. 7 I will commit no sin,5 I will not cast off the things of christ, Because of any infirmity may hang to them Page 399 6 I will never be discouraged from doing my duty Ibid. 7 I will commit no since,
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because it is but a sin of infirmity. ib. Quest.
Because it is but a since of infirmity. ib. Quest.
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What shal we do not to fall into this sin again? Page 400 Answ. 1 Forget not your former sin ibid. 2 Quench your sins in the blood of Christ ibid. 3 Watch and pray ibid.
What shall we do not to fallen into this since again? Page 400 Answer 1 Forget not your former since Ibid. 2 Quench your Sins in the blood of christ Ibid. 3 Watch and pray Ibid.
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The False Apostle, tryed and discovered. ON Revel. 2.2. IT is held that these seven Epistles, written to the seven Churches in Asia, contain the state of Christs Church unto his coming again Page 405 The first Epistle is written to languishing Ephesus ibid. Christs commendations of this Church ibid. 1. For her Labor. 2. Patience. 3. Zeal.
The False Apostle, tried and discovered. ON Revel. 2.2. IT is held that these seven Epistles, written to the seven Churches in Asia, contain the state of Christ Church unto his coming again Page 405 The First Epistle is written to languishing Ephesus Ibid. Christ commendations of this Church Ibid. 1. For her Labour. 2. Patience. 3. Zeal.
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Page 406 Her Zeal is described two waies. First, By the Persons they dealt withal, false Teachers.Page 406 Her Zeal is described two ways. First, By the Persons they dealt withal, false Teachers.
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Secondly, By their exercise of their Zeal, and that in two things, 1. By the discovery of false Teachers.Secondly, By their exercise of their Zeal, and that in two things, 1. By the discovery of false Teachers.
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2. By the hatred of their deeds.2. By the hatred of their Deeds.
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ibid. The discovery of false Teachers was a work concerned the Apostles then living ibid. DOCT.Ibid. The discovery of false Teachers was a work concerned the Apostles then living Ibid. DOCT.
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It is a work of great Commendation with Jesus Christ, to try, and discover false Teachers.
It is a work of great Commendation with jesus christ, to try, and discover false Teachers.
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To cleer this Point, consider, ibid. Arg. 1. What dangerous people false Teachers are Page 407 Arg. 2. It it hard to discover them Page 408 Arg. 3. It is an excellent thing to discover them Page 409 Object.
To clear this Point, Consider, Ibid. Argument 1. What dangerous people false Teachers Are Page 407 Argument 2. It it hard to discover them Page 408 Argument 3. It is an excellent thing to discover them Page 409 Object.
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Is it lawful to go to their meetings to discover them? Page 410 Answ. Negatively, No more than you must go to Rome to try,
Is it lawful to go to their meetings to discover them? Page 410 Answer Negatively, No more than you must go to Room to try,
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and find out Papists ibid. Quest.
and find out Papists Ibid. Quest.
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How then shal I try all things? ibid. Answ. Mark this Scripture well, 1 Thes. 5.20, 21. ibid. Application.
How then shall I try all things? Ibid. Answer Mark this Scripture well, 1 Thebes 5.20, 21. Ibid. Application.
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We should all take pains in this work, because Christ commends it Page 411 Quest.
We should all take pains in this work, Because christ commends it Page 411 Quest.
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If we may not go to their Meetings, how shal we discover false Teachers? Page 412 Answ. All Teachers are to be discovered three waies.
If we may not go to their Meetings, how shall we discover false Teachers? Page 412 Answer All Teachers Are to be discovered three ways.
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By Their Call Their Doctrine Their Fruits, or Lives. ibid. I. For a mans Call to preach:
By Their Call Their Doctrine Their Fruits, or Lives. Ibid. I For a men Call to preach:
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He is called either to a particular work, or to an Office. The first is called Prophesie:
He is called either to a particular work, or to an Office. The First is called Prophesy:
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and so some men are called to preach.
and so Some men Are called to preach.
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If men be so called, then they must preach, 1. According to the Analogy of Faith.
If men be so called, then they must preach, 1. According to the Analogy of Faith.
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2. If so called, they must have a Gift to profit others by 3. He must submit what he saith, to the judgment of others,2. If so called, they must have a Gift to profit Others by 3. He must submit what he Says, to the judgement of Others,
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or he is a false Prophet in this kind ibid. Secondly, If a man be called to Office,
or he is a false Prophet in this kind Ibid. Secondly, If a man be called to Office,
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then his Office is either Extraordinary, or Ordinary ibid. 1 If Extraordinary, he is either a Prophet to foretel what is to come;
then his Office is either Extraordinary, or Ordinary Ibid. 1 If Extraordinary, he is either a Prophet to foretell what is to come;
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or an Evangelist, whose Office is to minister to the Apostles.
or an Evangelist, whose Office is to minister to the Apostles.
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Page 412, 413 2 If a man be called to an ordinary Office, 1. He must be apparently Godly.Page 412, 413 2 If a man be called to an ordinary Office, 1. He must be apparently Godly.
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2. He must be qualified for preaching. 3. He must be chosen, or desired by the Church.2. He must be qualified for preaching. 3. He must be chosen, or desired by the Church.
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4. He must be separated to the work of the Ministry. ibid. II. For the Doctrine;4. He must be separated to the work of the Ministry. Ibid. II For the Doctrine;
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Teachers may, and must be tried by their Doctrine ibid. Particular Doctrines men must be tryed by, are many.
Teachers may, and must be tried by their Doctrine Ibid. Particular Doctrines men must be tried by, Are many.
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I will name some few ib. 1 True Apostles ever exalted the Scriptures Page 414 2 True Apostles never denied the Deity of Christ ibid. 3 True Apostles never did deny Ordinances ibid. 4 True Apostles preached for Justification by faith,I will name Some few ib. 1 True Apostles ever exalted the Scriptures Page 414 2 True Apostles never denied the Deity of christ Ibid. 3 True Apostles never did deny Ordinances Ibid. 4 True Apostles preached for Justification by faith,
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and imputed righteousness in opposition to works Page 415 5 They never told us, that there is a light in every man, which followed, wil bring him to Salvation ibid. 6 They never preached that any man might be perfect,
and imputed righteousness in opposition to works Page 415 5 They never told us, that there is a Light in every man, which followed, will bring him to Salvation Ibid. 6 They never preached that any man might be perfect,
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and without sin in this life.
and without since in this life.
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ibid. 7 True Apostles never preached against respect unto Magistrates, Parents, Masters Page 416 8 True Apostles, never preached against the resurrection and assention of the Body ibid. 9 The Apostles never preached that there is no place of Heaven or Hell after death ib. III. A Teacher may,Ibid. 7 True Apostles never preached against respect unto Magistrates, Parents, Masters Page 416 8 True Apostles, never preached against the resurrection and Ascension of the Body Ibid. 9 The Apostles never preached that there is no place of Heaven or Hell After death ib. III. A Teacher may,
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and must be tried by his Life and Fruits Page 417 Quest.
and must be tried by his Life and Fruits Page 417 Quest.
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If they go in Sheeps Cloathing, how shall I know they are Wolves? ibid. Answ. Yes, 1 A Wolf is a Wolf in Sheeps cloathing,
If they go in Sheep Clothing, how shall I know they Are Wolves? Ibid. Answer Yes, 1 A Wolf is a Wolf in Sheep clothing,
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for he is fierce and cruel Page 417 2 He howls at the Sheep, and barks at the Shepheards ib. 3 He rends the Sheep Page 418 Quest.
for he is fierce and cruel Page 417 2 He howls At the Sheep, and barks At the Shepherds ib. 3 He rends the Sheep Page 418 Quest.
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What fruits doth our Savior mean we must know them by? ibid. Answ. 1 If you find they walk after the flesh.
What fruits does our Saviour mean we must know them by? Ibid. Answer 1 If you find they walk After the Flesh.
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ibid. 2 If they are given to lying.Ibid. 2 If they Are given to lying.
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ib. 3 If the height of their Religion be to maintain some Opinion that consists in voluntary Humility ibid. 4 If their Doctrine tends to draw men away from the Ordinance of God ibid. 5 If he fals short of him he would seem to be,ib. 3 If the height of their Religion be to maintain Some Opinion that consists in voluntary Humility Ibid. 4 If their Doctrine tends to draw men away from the Ordinance of God Ibid. 5 If he falls short of him he would seem to be,
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yet in shew goes beyond him ibid. 6 If you find that his great work is to destroy the Church of Christ.
yet in show Goes beyond him Ibid. 6 If you find that his great work is to destroy the Church of christ.
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Page 419 7 If he forsake the Assemblies of the Saints ibid. 1 It is the special work of Church Officers, to try and discover false Teachers ibid. 2 It is a work incumbent upon all the Saints and Churches.Page 419 7 If he forsake the Assemblies of the Saints Ibid. 1 It is the special work of Church Officers, to try and discover false Teachers Ibid. 2 It is a work incumbent upon all the Saints and Churches.
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ib. More practically 1 Go to God for a spirit of discerning Page 420 2 Lie in no sin or Error,ib. More practically 1 Go to God for a Spirit of discerning Page 420 2 Lie in no since or Error,
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for all sin blinds ibid. 3 Consult with others about it ibid. 4 Keep close to the Scripture ibid. 5 Have not too great charity towards an Opinion of such as are accounted false Teachers ibid. 6 Wait long before you close with any of their Opinions, that you may not be deceived. ibid.
for all since blinds Ibid. 3 Consult with Others about it Ibid. 4 Keep close to the Scripture Ibid. 5 Have not too great charity towards an Opinion of such as Are accounted false Teachers Ibid. 6 Wait long before you close with any of their Opinions, that you may not be deceived. Ibid.
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The Good and Means of Establishment. ON 1 Pet. 5.10. Different Opinions how these words a•e spoken, Page 425 The Authors Opinion Page 426 The words divided into 1 A Blessing prayed for 2 The Arguments ensuing it.
The Good and Means of Establishment. ON 1 Pet. 5.10. Different Opinions how these words a•e spoken, Page 425 The Authors Opinion Page 426 The words divided into 1 A Blessing prayed for 2 The Arguments ensuing it.
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1 The Blessing prayed for, is expressed in four words; Perfect, Stablish, Strengthen, Settle you ibid. DOCT.1 The Blessing prayed for, is expressed in four words; Perfect, Establish, Strengthen, Settle you Ibid. DOCT.
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Settling Grace in respect of all trouble, is a great Mercy, and Blessing. Page 428 1 It is a great mercy for a Nation to be setled.
Settling Grace in respect of all trouble, is a great Mercy, and Blessing. Page 428 1 It is a great mercy for a nation to be settled.
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2 It is a great mercy for a Church to be setled. 3 It is a great mercy for a particular soul to be setled.2 It is a great mercy for a Church to be settled. 3 It is a great mercy for a particular soul to be settled.
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I. The first part proved by Scriture Page 429 II. The Second part proved, by five Arguments Page 429 1 When the Church hath this settlement, then it is edified.I The First part proved by Scripture Page 429 II The Second part proved, by five Arguments Page 429 1 When the Church hath this settlement, then it is edified.
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2 It is the mercy God hath promised to the Church Page 430 3 It is that the Apostles labored for ibid. 4 That they prayed for ibid. 5 It is somtimes the signal mercy of Christs Church ibid. III. The third part proved by five Arguments Page 431 1 It is the ground of all our fruitfulness ibid. 2 It is the bottom of all our praises Page 432 3 It is the beginning of our perseverance ibid. 4 It is that good thing which pleaseth God exceedingly.2 It is the mercy God hath promised to the Church Page 430 3 It is that the Apostles laboured for Ibid. 4 That they prayed for Ibid. 5 It is sometimes the signal mercy of Christ Church Ibid. III. The third part proved by five Arguments Page 431 1 It is the ground of all our fruitfulness Ibid. 2 It is the bottom of all our praises Page 432 3 It is the beginning of our perseverance Ibid. 4 It is that good thing which Pleases God exceedingly.
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ib. 5 It is the Character of a gracious person Page 433 The second part of the Doctrine It is worthy of all our p•ayers,ib. 5 It is the Character of a gracious person Page 433 The second part of the Doctrine It is worthy of all our p•ayers,
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For Page 434 1 It is that mercy we all need. 2 God only can settle us Page 435 Application.
For Page 434 1 It is that mercy we all need. 2 God only can settle us Page 435 Application.
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How great cause have they that ar• settled, to praise God? ibid. Object.
How great cause have they that ar• settled, to praise God? Ibid. Object.
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I find not this settlement, therefore I cannot praise God Page 436 Answ. It may be so:
I find not this settlement, Therefore I cannot praise God Page 436 Answer It may be so:
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yet there is much difference between variety of Grace, and instability of Spirit ibid. 2 If Establishment be so great a Blessing,
yet there is much difference between variety of Grace, and instability of Spirit Ibid. 2 If Establishment be so great a Blessing,
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how sad is their condition that are not established? ibid. Quest. What shall we do that we may be established? Page 437 Answ. I. For a Nation.
how sad is their condition that Are not established? Ibid. Quest. What shall we do that we may be established? Page 437 Answer I. For a nation.
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ib. 1 It must first settle Religion.ib. 1 It must First settle Religion.
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2 There must be care •aken for a succession of Godly Magistrates ibid. 3 They must do,2 There must be care •aken for a succession of Godly Magistrates Ibid. 3 They must do,
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and govern in Righteousness Page 438 4 They must trust in the Lord. ibid. II. For a Church.
and govern in Righteousness Page 438 4 They must trust in the Lord. Ibid. II For a Church.
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Page 439 1 All Churches must know that they are laid out for sufferings ibid. 2 A Church that would be setled, must have al the Officers and Ordinances of Christ.Page 439 1 All Churches must know that they Are laid out for sufferings Ibid. 2 A Church that would be settled, must have all the Officers and Ordinances of christ.
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3 Let all Churches know, and keep the word of Gods Patience ibid. 4 If difficulty arise in a Church it must call for help from other Churches Page 440 5 Especially al Churches must pray for this mercy of Establishment ibid. III. Particular Persons, what they must do for this mercy.3 Let all Churches know, and keep the word of God's Patience Ibid. 4 If difficulty arise in a Church it must call for help from other Churches Page 440 5 Especially all Churches must pray for this mercy of Establishment Ibid. III. Particular Persons, what they must do for this mercy.
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ibid. Quest. 1. What shall I do to be more setled in my Judgment, and in the Truth Page 442 Answ. 1 Get a cleer understanding in the truth of the Gospel ibid. 2 Take heed of unsetling Principles Page 443 3 Make no Impression, the Rule and Square of your Judgment ibid. 4 Get into Gods House Page 444 5 Go not into the company of those where false Doctrine is taught ibid. 6 Practice what Truth you know Page 444 7 Go to God for his establishing Grace Page 445 Quest. 2. What shal I do to be more setled in my practice? ibid. Answ. 1 You must be very sensible,Ibid. Quest. 1. What shall I do to be more settled in my Judgement, and in the Truth Page 442 Answer 1 Get a clear understanding in the truth of the Gospel Ibid. 2 Take heed of unsettling Principles Page 443 3 Make no Impression, the Rule and Square of your Judgement Ibid. 4 Get into God's House Page 444 5 Go not into the company of those where false Doctrine is taught Ibid. 6 Practice what Truth you know Page 444 7 Go to God for his establishing Grace Page 445 Quest. 2. What shall I do to be more settled in my practice? Ibid. Answer 1 You must be very sensible,
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and humbled for your own unsetledness. ibid. 2 Labor for a serious Spirit.
and humbled for your own unsettledness. Ibid. 2 Labour for a serious Spirit.
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ib. 3 Live not on your Condition alone, but upon the God of your Condition ibid. 4 Take heed of a divided heart Page 446 5 Put on the whol Armor of God ibid. 6 The more you delight in Gods waies, the more will your heart be established.ib. 3 Live not on your Condition alone, but upon the God of your Condition Ibid. 4 Take heed of a divided heart Page 446 5 Put on the Whole Armour of God Ibid. 6 The more you delight in God's ways, the more will your heart be established.
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Page 447 Rules to make the way to Heaven, sweet and easie to a man ibid. 1 Do not separate between Gods Commandement,Page 447 Rules to make the Way to Heaven, sweet and easy to a man Ibid. 1 Do not separate between God's Commandment,
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and his Promise ibid. 2 Apply your self to Gods work according to Gods Method ibid. 3 Improve that variety which God hath given you ibid. 4 Do not stint your self in any Duty, as to go no further.
and his Promise Ibid. 2 Apply your self to God's work according to God's Method Ibid. 3 Improve that variety which God hath given you Ibid. 4 Do not stint your self in any Duty, as to go no further.
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Page 448 5 Naturallize Gods Gifts in your soul ibid. 7 Motives to establish a man in the waies of God ibid. 1 Free yourself from temptations ibid. 2 The fixation of your soul, is a great honor to your Profession Page 449 3 You shall thereby rejoyce the hearts of those that are set over you in the Lord ibid. 4 You have been constant in seeking Earthly things, it is shame to be inconstant in seeking heavenly things ibid. 5 If you be not constant in Good, you will be constant in evil ibid. 6 The more unconstant you are, the more you make the way to Heaven difficult Lastly, Go to God by Prayer for fixation Page 450 FINIS.Page 448 5 Naturallize God's Gifts in your soul Ibid. 7 Motives to establish a man in the ways of God Ibid. 1 Free yourself from temptations Ibid. 2 The fixation of your soul, is a great honour to your Profession Page 449 3 You shall thereby rejoice the hearts of those that Are Set over you in the Lord Ibid. 4 You have been constant in seeking Earthly things, it is shame to be inconstant in seeking heavenly things Ibid. 5 If you be not constant in Good, you will be constant in evil Ibid. 6 The more unconstant you Are, the more you make the Way to Heaven difficult Lastly, Go to God by Prayer for fixation Page 450 FINIS.
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The Contents.
The Contents.
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The great Things Faith can do. On Hebrews, 11.32. Sermon I. THe Text Opened. Page 1, 2 DOCT.
The great Things Faith can do. On Hebrews, 11.32. Sermon I. THe Text Opened. Page 1, 2 DOCT.
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Saving Faith will do very great things. Page 3 Opened by three Propositions: 1 Saving Faith is a working Grace.
Saving Faith will do very great things. Page 3 Opened by three Propositions: 1 Saving Faith is a working Grace.
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ibid. 2 Saving Faith will do great things 3 How saving Faith comes to do great things First Proposition proved.Ibid. 2 Saving Faith will do great things 3 How Saving Faith comes to do great things First Proposition proved.
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ib. 1 True Faith hath the spirit of the Gospel in it ibid. 2 'Tis a friend to work.ib. 1 True Faith hath the Spirit of the Gospel in it Ibid. 2 It's a friend to work.
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ibid. 3 'Tis the first worker in the soul ibid. 4 It is an universal work Page 4 5 It works best alone ibid. 6 It works best somtimes in the dark ibid. 7 It works best at last ibid. II. What are those great things Faith can do? Page 5 Answ. Faith will do as great things now,Ibid. 3 It's the First worker in the soul Ibid. 4 It is an universal work Page 4 5 It works best alone Ibid. 6 It works best sometimes in the dark Ibid. 7 It works best At last Ibid. II What Are those great things Faith can do? Page 5 Answer Faith will do as great things now,
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as it did under the old Testament ibid. 1 Is it not a great matter to overcome temptations? ibid. 2 Is it not a great matter to perform duties to the hazard of life? ibid. 3 Is it not a great matter to mortifie fears? ibid. 4 Is it not a great matter to mortifie your cares? ibid. 5 Is it not a great matter to have your griefs asswaged? ibid. 6 Is it not a great matter to be kept steady in times of changes? Page 6 7 Is it not a great matter to be a stranger to the world? ibid. 8 Is it not a great matter for a man to be faithful under all his betrustments? ibid. 9 Is it not a great matter to see things invisible? ibid. 10 Is it not a great matter for a man to live in dependance only upon Christ? ibid. More Comparatively.
as it did under the old Testament Ibid. 1 Is it not a great matter to overcome temptations? Ibid. 2 Is it not a great matter to perform duties to the hazard of life? Ibid. 3 Is it not a great matter to mortify fears? Ibid. 4 Is it not a great matter to mortify your Cares? Ibid. 5 Is it not a great matter to have your griefs assuaged? Ibid. 6 Is it not a great matter to be kept steady in times of changes? Page 6 7 Is it not a great matter to be a stranger to the world? Ibid. 8 Is it not a great matter for a man to be faithful under all his betrustments? Ibid. 9 Is it not a great matter to see things invisible? Ibid. 10 Is it not a great matter for a man to live in dependence only upon christ? Ibid. More Comparatively.
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There are three great Agents in the world;
There Are three great Agents in the world;
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•ut Faith works beyond them all Page 6 1 Compared with Power Page 7 2 Compared with moral Honesty.
•ut Faith works beyond them all Page 6 1 Compared with Power Page 7 2 Compared with moral Honesty.
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This is Proved by three Reasons ibid. 3 How it may appear that faith can do more than Gospel Gifts, and common grace.
This is Proved by three Reasons Ibid. 3 How it may appear that faith can do more than Gospel Gifts, and Common grace.
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It is made to appear by four Arguments Page 8, 9 III. How comes it to pass that true faith can do such great things? Page 10 Answered by four Reasons.
It is made to appear by four Arguments Page 8, 9 III. How comes it to pass that true faith can do such great things? Page 10 Answered by four Reasons.
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1 It goes forth in the might of Gods Promise ibid. 2 It goes forth in the might of Gods Power.1 It Goes forth in the might of God's Promise Ibid. 2 It Goes forth in the might of God's Power.
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ibid. 3 It goes forth in the strength of Gods Call ibid. 4 It goes forth in the sence of what God and Christ hath done for the Soul Page 11 Application.Ibid. 3 It Goes forth in the strength of God's Call Ibid. 4 It Goes forth in the sense of what God and christ hath done for the Soul Page 11 Application.
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1 The Reason why men do no great things in their Generation, is because they want Faith ibid. 2 If you would do great things call in for faith Page 12 Quest.1 The Reason why men do not great things in their Generation, is Because they want Faith Ibid. 2 If you would do great things call in for faith Page 12 Quest.
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How shal we improve our faith to do great things? Page 13 Answ. 1 Study much the greatness of God ibid. 2 Keep close to Gods Ordinances ibid. 3 Do not chide off your heart from beleeving Page 14 4 Ʋse your faith to do smal things ibid. 5 Look much upon the Call you have to any work Page 15 Notes from Verse 32. 1 The number of Beleevers under the old Testament, it seems was not smal ibid. 2 God will own that Faith that is but weak at first ibid. 3 From Sampson I collect it is possible a great sinner may be a true Beleever ibid. 4 Note from Jeptha, a bastard may be a true beleever ibid. 5 From the mentioning of David, Samuel, and the Prophets, &c. consider,
How shall we improve our faith to do great things? Page 13 Answer 1 Study much the greatness of God Ibid. 2 Keep close to God's Ordinances Ibid. 3 Do not chide off your heart from believing Page 14 4 Ʋse your faith to do small things Ibid. 5 Look much upon the Call you have to any work Page 15 Notes from Verse 32. 1 The number of Believers under the old Testament, it seems was not small Ibid. 2 God will own that Faith that is but weak At First Ibid. 3 From Sampson I collect it is possible a great sinner may be a true Believer Ibid. 4 Note from Jephtha, a bastard may be a true believer Ibid. 5 From the mentioning of David, Samuel, and the prophets, etc. Consider,
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when God hath extraordinary work to do, be raiseth up extraordinary men Page 17 Lastly, You see what high esteem God hath of Faith. ib.
when God hath extraordinary work to do, be Raiseth up extraordinary men Page 17 Lastly, You see what high esteem God hath of Faith. ib.
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The Great Things Faith can suffer. ON Hebrews, 11.35. Sermon II. The Text opened Page 20, 21 DOCT.
The Great Things Faith can suffer. ON Hebrews, 11.35. Sermon II The Text opened Page 20, 21 DOCT.
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True saving Faith will suffer great things. ib. Three Propositions. 1 A true Beleever may suffer hard things 2 Faith wil carry him through them.
True Saving Faith will suffer great things. ib. Three Propositions. 1 A true Believer may suffer hard things 2 Faith will carry him through them.
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3 How Faith can carry him through them. ibid. The first Proposition proved, Page 21, 22, 23 Quest.3 How Faith can carry him through them. Ibid. The First Proposition proved, Page 21, 22, 23 Quest.
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Secondly. How shall a man be able to go through these hard things? ibid. Answ. True saving Faith will do it. Proved by four Reasons. Page 23, 24 Object.Secondly. How shall a man be able to go through these hard things? Ibid. Answer True Saving Faith will do it. Proved by four Reasons. Page 23, 24 Object.
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We have read of many that suffered hard things, yet had not this faith ibid. Answ. 1 A wicked man may suffer as an evil Doer Page 25 2 A wicked man doth not suffer upon choyce ibid. 3 He doth not lay the stress of all upon Faith ibid 4 He suffers not cheerfully,
We have read of many that suffered hard things, yet had not this faith Ibid. Answer 1 A wicked man may suffer as an evil Doer Page 25 2 A wicked man does not suffer upon choice Ibid. 3 He does not lay the stress of all upon Faith Ibid 4 He suffers not cheerfully,
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but discontentedly ibid. 5 He will rest upon his sufferings ibid. 6 He will yield at last Page 26 7 He doth not bring forth the quiet fruits of Righteousness. ibid. Quest.
but discontentedly Ibid. 5 He will rest upon his sufferings Ibid. 6 He will yield At last Page 26 7 He does not bring forth the quiet fruits of Righteousness. Ibid. Quest.
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Thirdly. By what means can Faith do this ibid. Answ. 1 It is the work of saith to submit to Gods will.Thirdly. By what means can Faith do this Ibid. Answer 1 It is the work of Says to submit to God's will.
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ibid. 2 It is the work of Faith to cleave to the Commandement of God ibid. 3 It is the work of faith to close with the Gospel Page 27 4 It is the work of faith to look upon the recompence of r•ward ibid. 5 The more one sees the hand of God as a Father in sufferings, the more able a man will be to suffer.Ibid. 2 It is the work of Faith to cleave to the Commandment of God Ibid. 3 It is the work of faith to close with the Gospel Page 27 4 It is the work of faith to look upon the recompense of r•ward Ibid. 5 The more one sees the hand of God as a Father in sufferings, the more able a man will be to suffer.
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ibid. 6 The more a man can see to the end of his affliction, the better he will go through it ib. 7 It is the proper work of faith to look on both sides of the dispensation Page 28 8 It is the proper work of faith to see one contrary in another ibid. 9 If God engage to help us, faith can suffer much in afflictions ibid. Application.Ibid. 6 The more a man can see to the end of his affliction, the better he will go through it ib. 7 It is the proper work of faith to look on both sides of the Dispensation Page 28 8 It is the proper work of faith to see one contrary in Another Ibid. 9 If God engage to help us, faith can suffer much in afflictions Ibid. Application.
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If any man be to suffer great things, let him call for faith. Page 29 Object. These are no suffering times.
If any man be to suffer great things, let him call for faith. Page 29 Object. These Are no suffering times.
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ibid Answ. Bless God for your Gospel Liberty. Consider the sufferings of your Brethren.Ibid Answer Bless God for your Gospel Liberty. Consider the sufferings of your Brothers.
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ibid. Particular applications to several conditions ibid. Who knows how soon suffering times may come? Page 30 Quest.Ibid. Particular applications to several conditions Ibid. Who knows how soon suffering times may come? Page 30 Quest.
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How shall we strengthen our Faith that we may be able to suffer? ibid. Answ. 1 Consider frequently what great things the Lord hath done for you already ibid 2 Study much the Book of the Revelations, which is a standing Cordial for suffering times Page 31 3 Consider frequently, the great gain of suffering Page 32 That suffering times, are gaining times, proved by ten Arguments Page 32 1 Suffering times are teaching times ibid. 2 Suffering times are sin-discovering times ibid. 3 They are self-bethinking times ibid. 4 They are growing times.
How shall we strengthen our Faith that we may be able to suffer? Ibid. Answer 1 Consider frequently what great things the Lord hath done for you already Ibid 2 Study much the Book of the Revelations, which is a standing Cordial for suffering times Page 31 3 Consider frequently, the great gain of suffering Page 32 That suffering times, Are gaining times, proved by ten Arguments Page 32 1 Suffering times Are teaching times Ibid. 2 Suffering times Are sindiscovering times Ibid. 3 They Are self-bethinking times Ibid. 4 They Are growing times.
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ib. 5 They are truth-adorning times ibid. 6 They are uniting times.ib. 5 They Are truth-adorning times Ibid. 6 They Are uniting times.
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Page 33 7 They are praying times ib. 8 They are soul-assuring times ibid. 9 They are weaning times.Page 33 7 They Are praying times ib. 8 They Are soul-assuring times Ibid. 9 They Are weaning times.
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ib. 10 They are Heavenly, and glorious times ibid. Three Observations from the Words Page 34 1 Consider the Persons that suffered, mentioned in the text, whence I collect, That greatness of sufferings, are no argument to make you doubt of your Salvation.ib. 10 They Are Heavenly, and glorious times Ibid. Three Observations from the Words Page 34 1 Consider the Persons that suffered, mentioned in the text, whence I collect, That greatness of sufferings, Are no argument to make you doubt of your Salvation.
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ibid. 2 They suffered in hopes of a better Resurrection;Ibid. 2 They suffered in hope's of a better Resurrection;
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whence consider, what those men are that would steal from you the hopes of a better Resurrection Page 35 3 They suffered all by faith, whence observe, That it is no easie thing to beleeve Page 36 FINIS.
whence Consider, what those men Are that would steal from you the hope's of a better Resurrection Page 35 3 They suffered all by faith, whence observe, That it is no easy thing to believe Page 36 FINIS.
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