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Beza reads it, quum ad se rediisset; when he had returned to himself: Beza reads it, Whom ad se rediisset; when he had returned to himself:
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The second part containing his return to his Father, with the motives to, and manner of it, is next to be considered,
The second part containing his return to his Father, with the motives to, and manner of it, is next to be considered,
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and is described from verse, 17. to 20. The prime and general intent whereof is to express the ordinary way and manner of the conversion of a sinner unto God:
and is described from verse, 17. to 20. The prime and general intent whereof is to express the ordinary Way and manner of the conversion of a sinner unto God:
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In which there are two things to be observed. 1. A solemn and serious deliberation with himself, vers. 17, 18, 19. 2. His puting of this deliberation in execution, vers. 20. begin.
In which there Are two things to be observed. 1. A solemn and serious deliberation with himself, vers. 17, 18, 19. 2. His putting of this deliberation in execution, vers. 20. begin.
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1. In his deliberation we may consider, 1. The season or occasion of it, verse, 17. When he came to himself.
1. In his deliberation we may Consider, 1. The season or occasion of it, verse, 17. When he Come to himself.
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2. The things deliberated by him, which are, 1. Motives and encouragments to his return, verse, 17. 2. A strong conclusion or firm resolution built upon those arguments, vers, 18, 19. I shall begin with the first, viz.
2. The things deliberated by him, which Are, 1. Motives and encouragements to his return, verse, 17. 2. A strong conclusion or firm resolution built upon those Arguments, vers, 18, 19. I shall begin with the First, viz.
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1. The season or occasion of this deliberation, in these words, When he came to himself:
1. The season or occasion of this deliberation, in these words, When he Come to himself:
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This is the proper English of the words: Piscator renders it, quum in se descendisset; when he descended into himself: i. e.
This is the proper English of the words: Piscator renders it, Whom in se descendisset; when he descended into himself: i. e.
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by serious reflection and consideration, how profusely he had wasted his Patrimony, and what miserable exigencies he had brought himself to:
by serious reflection and consideration, how profusely he had wasted his Patrimony, and what miserable exigencies he had brought himself to:
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in which sense the generality of Interpreters understand it, as intimating that he had been all this while not himself,
in which sense the generality of Interpreters understand it, as intimating that he had been all this while not himself,
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and restoring a man to his right mind. Hence,
and restoring a man to his right mind. Hence,
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And the phrase, ad se redire, or to come to ones self, is among the Latines used to express a recovery from a frenzy,
And the phrase, ad se Redire, or to come to ones self, is among the Latins used to express a recovery from a frenzy,
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or besides himself, by which phrase we express a mad man, or one distracted; one that hath not the use of his reason:
or beside himself, by which phrase we express a mad man, or one distracted; one that hath not the use of his reason:
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SERMON X. Vers. 17. And when he came to himself, he said how many hired Servants of my Fathers have bread enough and to spare,
SERMON X. Vers. 17. And when he Come to himself, he said how many hired Servants of my Father's have bred enough and to spare,
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and I perish with hunger?
and I perish with hunger?
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THe first part of the Parable, containing the Prodigal 's departure from his Father, with the effects following thereupon, hath been briefly handled:
THe First part of the Parable, containing the Prodigal is departure from his Father, with the effects following thereupon, hath been briefly handled:
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and made application of it to his own condition. Hence,
and made application of it to his own condition. Hence,
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the meaning is, he pondered of the matter, considered and weighed in his mind, concluded of the truth,
the meaning is, he pondered of the matter, considered and weighed in his mind, concluded of the truth,
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the young man had none to discourse with in that far country, he therefore communes with his own heart:
the young man had none to discourse with in that Far country, he Therefore communes with his own heart:
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and a speech of the heart:
and a speech of the heart:
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Before I speak to the motives themselves, we may a little consider how he came to improve them, intimated in that word, he said: there is a speech of the tongue,
Before I speak to the motives themselves, we may a little Consider how he Come to improve them, intimated in that word, he said: there is a speech of the tongue,
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The general truth contained in these motives was before a matter of conviction to him, it was that which made him to be in want, but it wrought not kindly upon him, till he came, by serious consideration, to apply it more closely to his own condition.
The general truth contained in these motives was before a matter of conviction to him, it was that which made him to be in want, but it wrought not kindly upon him, till he Come, by serious consideration, to apply it more closely to his own condition.
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and the way in which they became beneficial to him.
and the Way in which they became beneficial to him.
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1. Motives and encouragements to return to his father, in the rest of the verse, 17. in the which we have both the motives themselves,
1. Motives and encouragements to return to his father, in the rest of the verse, 17. in the which we have both the motives themselves,
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SERMON XI. 2. VVE are to take a view of the things deliberated, which are two.
SERMON XI. 2. WE Are to take a view of the things deliberated, which Are two.
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The motives are joyned together, because neither alone will do, but both together are needful to make a full perswasive to a Sinner to return to God.
The motives Are joined together, Because neither alone will do, but both together Are needful to make a full persuasive to a Sinner to return to God.
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SERMON XII. HAving thus considered of the Prodigals deliberation in general, we now come to look upon the motives themselves, by which he argued himself into a resolution to return to his father;
SERMON XII. HAving thus considered of the Prodigals deliberation in general, we now come to look upon the motives themselves, by which he argued himself into a resolution to return to his father;
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and these are two, which do comprize under them in general, the two main heads of consideration;
and these Are two, which do comprise under them in general, the two main Heads of consideration;
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the one respects his father, the other himself:
the one respects his father, the other himself:
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The order of them is Rhetorically propounded, where the first argument is last placed, in the deliberation:
The order of them is Rhetorically propounded, where the First argument is last placed, in the deliberation:
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for doubtless mans necessity first drives him, or else God's goodness would never draw him: Proud man will live at home as long as he can.
for doubtless men necessity First drives him, or Else God's Goodness would never draw him: Proud man will live At home as long as he can.
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1. The first motive is taken from the consideration of his own condition, in these words, I perish with hunger. As the word bread, is Synechdochically used to express all manner of necessary supplyes,
1. The First motive is taken from the consideration of his own condition, in these words, I perish with hunger. As the word bred, is Synecdochically used to express all manner of necessary supplies,
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Man's misery throughly apprehended, without the discovery of Gods mercy, would drive to despair;
Man's misery thoroughly apprehended, without the discovery of God's mercy, would drive to despair;
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and Gods mercy propounded to a man that is insensible of his need of it, would be slighted and refused:
and God's mercy propounded to a man that is insensible of his need of it, would be slighted and refused:
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But where these two meet in one, the former drives a man out of himself, and the latter draws him to God.
But where these two meet in one, the former drives a man out of himself, and the latter draws him to God.
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I shall endeavour to speak of them severally.
I shall endeavour to speak of them severally.
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but Destruction; it is q. d. this hunger will certainly destroy me; I have no hopes to live in this famine; I might here observe.
but Destruction; it is q. worser. this hunger will Certainly destroy me; I have no hope's to live in this famine; I might Here observe.
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or want of provision. 2. By the effect of it, sensibly felt, and personally applyed, I perish. The word in our text is of an harsh signification, the best sense of it is, to die; but it signifies not death barely,
or want of provision. 2. By the Effect of it, sensibly felt, and personally applied, I perish. The word in our text is of an harsh signification, the best sense of it is, to die; but it signifies not death barely,
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and is Emphatically set forth. 1. By the cause of it, hunger or famine, he hath nothing whereon to live (NONLATINALPHABET deficere) there was a failing,
and is Emphatically Set forth. 1. By the cause of it, hunger or famine, he hath nothing whereon to live (deficere) there was a failing,
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The words express the deep distress which the young man was reduced unto, sensibly apprehended by him,
The words express the deep distress which the young man was reduced unto, sensibly apprehended by him,
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Hunger also is, by a Metonymy of the effect, put for famine, which produceth hunger, by taking away that which should prevent it.Hunger also is, by a Metonymy of the Effect, put for famine, which Produceth hunger, by taking away that which should prevent it.
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and here, in a spiritual sense, it intends the absence of all that might save the soul from destruction:
and Here, in a spiritual sense, it intends the absence of all that might save the soul from destruction:
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so is hunger for every want of what is needful for the comfort of man's life;
so is hunger for every want of what is needful for the Comfort of Man's life;
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But it seems to come nearer the condition of a sinner in such a state as we have been considering,
But it seems to come nearer the condition of a sinner in such a state as we have been considering,
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if we look upon the phrase to have no particular allusion, but only to be a comparative illustration of Divine bounty:
if we look upon the phrase to have no particular allusion, but only to be a comparative illustration of Divine bounty:
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Hyred servants in great houses are not wont to be greatly cared for; he is a bountiful houskeeper indeed that feeds such plentifully.
Hired Servants in great houses Are not wont to be greatly cared for; he is a bountiful housekeeper indeed that feeds such plentifully.
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Or it may be an allusion to the general care which God takes of all his creatures,
Or it may be an allusion to the general care which God Takes of all his creatures,
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as he is Lord of the world and provider of the great family of the earth,
as he is Lord of the world and provider of the great family of the earth,
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even the worst and meanest of creatures, Job 38. ult. but I shall not be over curious. Hence,
even the worst and Meanest of creatures, Job 38. ult. but I shall not be over curious. Hence,
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SERMON XIII. 2. THe second Motive is taken from his Father, in whom he observes two things. Viz. Plenty, and bounty:
SERMON XIII. 2. THe second Motive is taken from his Father, in whom he observes two things. Viz. Plenty, and bounty:
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for he had enough and to spare:
for he had enough and to spare:
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Bounty, for so much was allowed to his hired servants, from whence he argues, he will not,
Bounty, for so much was allowed to his hired Servants, from whence he argues, he will not,
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if I go, suffer me, who am a Child to perish;
if I go, suffer me, who am a Child to perish;
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and therefore joyns to these, his relation to his plenty, it was his father that had it.
and Therefore joins to these, his Relation to his plenty, it was his father that had it.
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The main difficulty in the words is to know what is meant by, or alluded to in these hyred servants that were so well provided for:
The main difficulty in the words is to know what is meant by, or alluded to in these hired Servants that were so well provided for:
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some by these understands visible Members of the visible Church, that were only outward professors, and not sincere, who, like hirelings, only serve God for sinister ends;
Some by these understands visible Members of the visible Church, that were only outward professors, and not sincere, who, like hirelings, only serve God for sinister ends;
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and then by bread they understand Ordinances, as Prayer, Preaching, and the Sacraments, of which they have enough and to spare, more than they would care for:
and then by bred they understand Ordinances, as Prayer, Preaching, and the Sacraments, of which they have enough and to spare, more than they would care for:
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The word is, do abound, a Metaphor from a fountain that runs over;
The word is, do abound, a Metaphor from a fountain that runs over;
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nor doth I wholly reject this interpretation from being part of the meaning, and may teach us thus much;
nor does I wholly reject this Interpretation from being part of the meaning, and may teach us thus much;
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That an enlightned soul expects his spiritual food in and by the Ordinances.
That an enlightened soul expects his spiritual food in and by the Ordinances.
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It is true we have in these words only his deliberate purpose expressed;
It is true we have in these words only his deliberate purpose expressed;
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but we must remember that the will is the first subject of Religion, and when that is truly turned to God, there is a saving work wrought,
but we must Remember that the will is the First Subject of Religion, and when that is truly turned to God, there is a Saving work wrought,
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and the whole man will follow, and so it did in this, vers. 20 he hath now renounced his far Country and made choice of God.
and the Whole man will follow, and so it did in this, vers. 20 he hath now renounced his Far Country and made choice of God.
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The work here described is Repentance, but not a separate from, but joyned with & flowing from saving faith:
The work Here described is Repentance, but not a separate from, but joined with & flowing from Saving faith:
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for it was the spirit of Grace working faith in him, and acting of it who made him to draw this conclusion from the premises;
for it was the Spirit of Grace working faith in him, and acting of it who made him to draw this conclusion from the premises;
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that enabled him to adventure his soul upon God, and withal taught him how to do it in a penitent manner.
that enabled him to adventure his soul upon God, and withal taught him how to do it in a penitent manner.
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Hence those that place true Repentance in order before Faith, mistake:
Hence those that place true Repentance in order before Faith, mistake:
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Though Faith usually first discovers it self to us in act of Repentance, and the comforts of it are sensibly felt after Repentance;
Though Faith usually First discovers it self to us in act of Repentance, and the comforts of it Are sensibly felt After Repentance;
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yea, the greatest and noblest actings of faith are those that are exerted in Repentance;
yea, the greatest and Noblest actings of faith Are those that Are exerted in Repentance;
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leading the soul in deepest sense of sin and unworthiness, to adventure it self upon the mercy and power of a justly offended God, in returning to him.
leading the soul in Deepest sense of since and unworthiness, to adventure it self upon the mercy and power of a justly offended God, in returning to him.
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Furthermore, we are not to think that because this resolution is ascribed to the Prodigal as his act,
Furthermore, we Are not to think that Because this resolution is ascribed to the Prodigal as his act,
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therefore our Repentance prevents the Grace of God: Our Saviours design being not to describe conversion by its Author, but by its subject,
Therefore our Repentance prevents the Grace of God: Our Saviors Design being not to describe conversion by its Author, but by its Subject,
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and by the effects on the subject.
and by the effects on the Subject.
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If it be enquired whence Repentance comes, there are other Scriptures which point us to the Author;
If it be inquired whence Repentance comes, there Are other Scriptures which point us to the Author;
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but if we ask how Repentance works, here we have it. But I come to look more particularly into the words, and here;
but if we ask how Repentance works, Here we have it. But I come to look more particularly into the words, and Here;
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if we consider when and how the Prodigal came to draw up this conclusion, by referring it to the vers. foregoing, we shall find that it ariseth from the discoveries made of his fathers fulness of benignity: whence we might observe this,
if we Consider when and how the Prodigal Come to draw up this conclusion, by referring it to the vers. foregoing, we shall find that it arises from the discoveries made of his Father's fullness of benignity: whence we might observe this,
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SERMON XIV. Vers. 18. I will arise, and go to my Father, and will say unto him, Father, I have sinned against heaven,
SERMON XIV. Vers. 18. I will arise, and go to my Father, and will say unto him, Father, I have sinned against heaven,
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and before thee. Vers. 19. And am no more worthy to be called thy son; make me as one of thy hyred servants.
and before thee. Vers. 19. And am no more worthy to be called thy son; make me as one of thy hired Servants.
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IN the former verse we had the Prodigal quickning and encouraging himself to return to his father, which is the first part of his deliberation.
IN the former verse we had the Prodigal quickening and encouraging himself to return to his father, which is the First part of his deliberation.
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2. In these words is set down his deliberate conclusion, or consultation and determination what improvment to make of these arguments, which is, in summe to make proof of his fathers love in the most penitent and humble manner.
2. In these words is Set down his deliberate conclusion, or consultation and determination what improvement to make of these Arguments, which is, in sum to make proof of his Father's love in the most penitent and humble manner.
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More particularly, he resolves upon two things: 1. That he will return to his father, I will arise, and go to my father.
More particularly, he resolves upon two things: 1. That he will return to his father, I will arise, and go to my father.
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2. How he will demean himself when he comes to him, viz. in the most submissive and self abasing manner that is possible,
2. How he will demean himself when he comes to him, viz. in the most submissive and self abasing manner that is possible,
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and this appears, both in his confession and petition. 1. In his confession, in which he acknowledgeth, 1. His sin, aggravated in two things. 1. The object against whom, against heaven. 2. The presence in which, before thee. 2. The merit or desert of his sin, I am no more worthy to be called thy son.
and this appears, both in his Confessi and petition. 1. In his Confessi, in which he acknowledgeth, 1. His since, aggravated in two things. 1. The Object against whom, against heaven. 2. The presence in which, before thee. 2. The merit or desert of his since, I am no more worthy to be called thy son.
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2. His petition, submitting to his fathers disposal, Make me as one of thy hyred servants.
2. His petition, submitting to his Father's disposal, Make me as one of thy hired Servants.
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Before I enter upon particulars, it will be needful to enquire, to what head in Divinity this is to be referred;
Before I enter upon particulars, it will be needful to inquire, to what head in Divinity this is to be referred;
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whither to a preparatory or to a saving work: and I suppose it may be made evident that it refers to a saving work,
whither to a preparatory or to a Saving work: and I suppose it may be made evident that it refers to a Saving work,
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and that true conversion is here deciphered, and set forth in these and the following words, verse, 20. begin.
and that true conversion is Here deciphered, and Set forth in these and the following words, verse, 20. begin.
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I shall draw them all up into this one.
I shall draw them all up into this one.
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as little, as low, and sinful; in the other he yields himself to be what ever his father would make him. To begin with the first:
as little, as low, and sinful; in the other he yields himself to be what ever his father would make him. To begin with the First:
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And this is in two things, viz. his Confession, and his Petition: In the one he makes himself as bad as he can be,
And this is in two things, viz. his Confessi, and his Petition: In the one he makes himself as bad as he can be,
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and rendring him vile in his own eyes:
and rendering him vile in his own eyes:
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and serve to instruct us in the true and genuine working of saving Grace, to the humbling of the soul,
and serve to instruct us in the true and genuine working of Saving Grace, to the humbling of the soul,
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in which are shadowed out to us divers necessary concomitants of true Repentance, or qualifications wherein the truth of it doth appear;
in which Are shadowed out to us diverse necessary concomitants of true Repentance, or qualifications wherein the truth of it does appear;
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SERMON XV. THus of the Prodigals resolution to return: 2. His purpose how to demean himself on his return follows to be considered:
SERMON XV. THus of the Prodigals resolution to return: 2. His purpose how to demean himself on his return follows to be considered:
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1. In his confession he acknowledgeth his sin, and the merit of it:
1. In his Confessi he acknowledgeth his since, and the merit of it:
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1. In the acknowledgment of his sin: 1. He makes it his own, I have sinned. 2. He aggravates it, 1. By the object against whom, against heaven: 2. By the presence in which, before thee. The phrase [ against heaven ] means against God himself:
1. In the acknowledgment of his since: 1. He makes it his own, I have sinned. 2. He aggravates it, 1. By the Object against whom, against heaven: 2. By the presence in which, before thee. The phrase [ against heaven ] means against God himself:
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the word, Heaven is used both by Hebrew and Greek writers for God, either as one of his names,
the word, Heaven is used both by Hebrew and Greek writers for God, either as one of his names,
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or else Metonymically, because heaven is the place where he most gloriously appears. Divers useful truths may hence be gathered;
or Else Metonymically, Because heaven is the place where he most gloriously appears. Diverse useful truths may hence be gathered;
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and so this negative comprizeth the contrary affirmative. Hence,
and so this negative compriseth the contrary affirmative. Hence,
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SERMON XVI. 2. THus of the Prodigal's Confession of his Sin;
SERMON XVI. 2. THus of the Prodigal's Confessi of his since;
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it follows to consider his Confession of the merit of it, expressed in these words, I am no more worthy to be called thy Son. The Words are a Meiosis, or a diminutive expression, in which less is said than intended.
it follows to Consider his Confessi of the merit of it, expressed in these words, I am no more worthy to be called thy Son. The Words Are a Meiosis, or a diminutive expression, in which less is said than intended.
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The thing here aimed at is Gospel Humiliation, an ingredient into Repentance, and concomitant of saving Faith;
The thing Here aimed At is Gospel Humiliation, an ingredient into Repentance, and concomitant of Saving Faith;
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and is consequent upon the right apprehension of Sin, and the aggravation of it;
and is consequent upon the right apprehension of since, and the aggravation of it;
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and he that hath known what Sin is indeed, cannot but acknowledge himself unworthy of mercy, and worthy of misery:
and he that hath known what since is indeed, cannot but acknowledge himself unworthy of mercy, and worthy of misery:
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and if they may not have their will, they will rise up in rebellion: This God breaks him off from, whom he takes to himself. Make me, &c. i. e. handle me, treat me:
and if they may not have their will, they will rise up in rebellion: This God breaks him off from, whom he Takes to himself. Make me, etc. i. e. handle me, Treat me:
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There is naturally a self-soveraignty in every Child of Adam; though beggars, they would yet be chusers;
There is naturally a self-sovereignty in every Child of Adam; though beggars, they would yet be choosers;
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SERMON XVII. 2. VVE have heard of the Prodigals confession, now follows his petition: Make me as one of thy hyred servants.
SERMON XVII. 2. WE have herd of the Prodigals Confessi, now follows his petition: Make me as one of thy hired Servants.
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True humility (as was hinted before) hath two things in it, viz. 1. A low esteem of one-self: 2. A yielding one-self to God's dispose, this latter is here presented to us.
True humility (as was hinted before) hath two things in it, viz. 1. A low esteem of oneself: 2. A yielding oneself to God's dispose, this latter is Here presented to us.
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The world is much altered with this younger son;
The world is much altered with this younger son;
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time was when the place and condition of a son in the family would not content him,
time was when the place and condition of a son in the family would not content him,
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but now he would be glad so he might but fare as a servant in his Father's house.
but now he would be glad so he might but fare as a servant in his Father's house.
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but he must have his Portion and take his liberty;
but he must have his Portion and take his liberty;
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God, in the work of Conversion will hide pride from man, and make him very low.
God, in the work of Conversion will hide pride from man, and make him very low.
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and will not repine, but account it a favour. Hence,
and will not repine, but account it a favour. Hence,
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It intends two things. 1. The son desires admission into his fathers family, under his favour and care. 2. Submits to be disposed of as he sees meet,
It intends two things. 1. The son Desires admission into his Father's family, under his favour and care. 2. Submits to be disposed of as he sees meet,
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hyred servants are, 1. Members of the family. 2. The meanest sort of members, except slaves.
hired Servants Are, 1. Members of the family. 2. The Meanest sort of members, except slaves.
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as one of thy hyred servants: as one of thy hired Servants:
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there are many changes passing over our heads, God brings many cloudy and mournful dayes upon his people;
there Are many changes passing over our Heads, God brings many cloudy and mournful days upon his people;
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and when he hath dwelt • while with us, to comfort and establish us, he will translate us to dwel with him in his Kingdom of Glory for ever.
and when he hath dwelled • while with us, to Comfort and establish us, he will translate us to dwell with him in his Kingdom of Glory for ever.
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yea, by this we shall give God his glory, and shall enjoy his presence here;
yea, by this we shall give God his glory, and shall enjoy his presence Here;
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and this is the way to obtain grace and favour with God; the way to grow in Grace:
and this is the Way to obtain grace and favour with God; the Way to grow in Grace:
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who of my self am nothing Thus are we in all respects to carry over selves humbly,
who of my self am nothing Thus Are we in all respects to carry over selves humbly,
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but say, It is by the Grace of God that I am what I am;
but say, It is by the Grace of God that I am what I am;
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and if thou hast the praise or acclamations of others, take it not to thy self,
and if thou hast the praise or acclamations of Others, take it not to thy self,
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Boast not of thy excellencies, or graces, but chuse rather to be speaking of thy infirmities:
Boast not of thy excellencies, or graces, but choose rather to be speaking of thy infirmities:
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3044
let God have the whole honour of it:
let God have the Whole honour of it:
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but wonder he is no more contemned. 4. What ever esteem God gives thee among men, assume it not to thy self;
but wonder he is no more contemned. 4. What ever esteem God gives thee among men, assume it not to thy self;
cc-acp vvb pns31 vbz av-dx av-dc vvn. crd q-crq av n1 np1 vvz pno21 p-acp n2, vvb pn31 xx p-acp po21 n1;
(53) sermon (DIV2)
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But he that reckons himself a worm, will not think it strange, if every one treads on him,
But he that reckons himself a worm, will not think it strange, if every one treads on him,
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We are ready to be dejected when men look with low and little respect upon us;
We Are ready to be dejected when men look with low and little respect upon us;
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or have never finned so fearfully, so scandelously and against such means as I. 3. Think it not hard to be in low esteem with others:
or have never finned so fearfully, so scandelously and against such means as I. 3. Think it not hard to be in low esteem with Others:
cc vhb av j-vvn av av-j, av av-j cc p-acp d n2 c-acp pns11. crd vvb pn31 xx j pc-acp vbi p-acp j n1 p-acp n2-jn:
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2. Think better of others than your selves, Phil. 2. 3. He that sees himself vile, will think these cannot be worse than I, it may be they are better, it may be they have better moral excellencies;
2. Think better of Others than your selves, Philip 2. 3. He that sees himself vile, will think these cannot be Worse than I, it may be they Are better, it may be they have better moral excellencies;
crd vvb av-jc pp-f n2-jn cs po22 n2, np1 crd crd pns31 cst vvz px31 j, vmb vvi d vmbx vbi av-jc cs pns11, pn31 vmb vbi pns32 vbr j, pn31 vmb vbi pns32 vhb j j n2;
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Are they unworthy? so are you, Are they Prodigals? so you have been.
are they unworthy? so Are you, are they Prodigals? so you have been.
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1. Beware of despising any, we mistake, if we think it an effect of true grace to carry it contemptuously to any:
1. Beware of despising any, we mistake, if we think it an Effect of true grace to carry it contemptuously to any:
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A true apprehension of our own vileness will make us little in our own eyes. Hence,
A true apprehension of our own vileness will make us little in our own eyes. Hence,
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Learn to be humble, and that will teach you to close with all God's dispensations. 2. Carry humbly towards men:
Learn to be humble, and that will teach you to close with all God's dispensations. 2. Carry humbly towards men:
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though he be poor, despised, afflicted, yet that he lives, hath any health, strength, &c. sets him down quiet:
though he be poor, despised, afflicted, yet that he lives, hath any health, strength, etc. sets him down quiet:
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(53) sermon (DIV2)
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An humble soul is content with any thing:
an humble soul is content with any thing:
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It it pride that acknowledgeth not God in what we have, because we want our wills in something that God denies us:
It it pride that acknowledgeth not God in what we have, Because we want our wills in something that God Denies us:
pn31 pn31 n1 cst vvz xx np1 p-acp r-crq pns12 vhb, c-acp pns12 vvb po12 n2 p-acp pi cst np1 vvz pno12:
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5. Be content with the portion of mercy that you enjoy:
5. Be content with the portion of mercy that you enjoy:
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yet if the soul be humble as it ought to be, it will point us to God, and put us upon obedience.
yet if the soul be humble as it ought to be, it will point us to God, and put us upon Obedience.
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or ground between the milstones of Divine revenge? See therefore that you are unspeakably in debt to God for every favour, be it never so little,
or ground between the millstones of Divine revenge? See Therefore that you Are unspeakably in debt to God for every favour, be it never so little,
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(53) sermon (DIV2)
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The humble souls language is, What shall I render to the Lord? Psal. 116. 12. How should I live? What manner of one should I be who enjoy such favours, who might have been a back-log in hell,
The humble Souls language is, What shall I render to the Lord? Psalm 116. 12. How should I live? What manner of one should I be who enjoy such favours, who might have been a back-log in hell,
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That is a proud heart, that is not softened by mercies, and quickened to duty too:
That is a proud heart, that is not softened by Mercies, and quickened to duty too:
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4. Let these mercies break thy heart, and quicken thee to obedience: If we did but know our selves, the least mercy would do this:
4. Let these Mercies break thy heart, and quicken thee to Obedience: If we did but know our selves, the least mercy would do this:
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to see a sinner, one that deserves nothing, eating, and drinking, and compassed with mercies, this changeth gratitude.
to see a sinner, one that deserves nothing, eating, and drinking, and compassed with Mercies, this changes gratitude.
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That God should give to us, such as we are, such mercies, this makes it exceeding great mercies:
That God should give to us, such as we Are, such Mercies, this makes it exceeding great Mercies:
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or to do him the least kindness. 3. Be exceedingly thankful for all God's mercies: Humility only is thankful:
or to do him the least kindness. 3. Be exceedingly thankful for all God's Mercies: Humility only is thankful:
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There is not the best man upon earth, but hath cause to stand admiring that God should condescend to look so low as to take any notice of him,
There is not the best man upon earth, but hath cause to stand admiring that God should condescend to look so low as to take any notice of him,
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in thy self a wretched man:
in thy self a wretched man:
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David makes a great wonderment at it, Psal. 8. 4. Art thou a Believer? that is Grace;David makes a great wonderment At it, Psalm 8. 4. Art thou a Believer? that is Grace;
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2. Wonder that God should do any thing for you:
2. Wonder that God should do any thing for you:
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yea, our very life, Lam. 3. 22. You never earned your meat or drink, all the work you do is not worth a farthing.
yea, our very life, Lam. 3. 22. You never earned your meat or drink, all the work you do is not worth a farthing.
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all our daily refreshments are meer mercy;
all our daily refreshments Are mere mercy;
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joyn with Jacob in his Confession, Gen. 32. 10. A sinner is not worthy of a piece of bread, or a drop of water;
join with Jacob in his Confessi, Gen. 32. 10. A sinner is not worthy of a piece of bred, or a drop of water;
vvb p-acp np1 p-acp po31 n1, np1 crd crd dt n1 vbz xx j pp-f dt n1 pp-f n1, cc dt n1 pp-f n1;
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1. Acknowledge your unworthiness of the least outward mercy;
1. Acknowledge your unworthiness of the least outward mercy;
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There are many mercies which God bestowes upon us, and if we would carry worthily under them, we must carry humbly: Therefore,
There Are many Mercies which God bestows upon us, and if we would carry worthily under them, we must carry humbly: Therefore,
pc-acp vbr d n2 r-crq np1 vvz p-acp pno12, cc cs pns12 vmd vvi av-j p-acp pno32, pns12 vmb vvi av-j: av,
(53) sermon (DIV2)
587
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and resolve with Job, that though he slay you, you will trust in him. 2. Carry it humbly towards God in regard of his mercies.
and resolve with Job, that though he slay you, you will trust in him. 2. Carry it humbly towards God in regard of his Mercies.
cc vvb p-acp n1, cst cs pns31 vvb pn22, pn22 vmb vvi p-acp pno31. crd np1 pn31 av-j p-acp np1 p-acp n1 pp-f po31 n2.
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believe that he can take away the affliction: and believe that he will sanctifie it to you:
believe that he can take away the affliction: and believe that he will sanctify it to you:
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but be willing to wait on him through all: Break not with God, nor leave him, nor abate of your love to him:
but be willing to wait on him through all: Break not with God, nor leave him, nor abate of your love to him:
cc-acp vbi j pc-acp vvi p-acp pno31 p-acp d: vvb xx p-acp np1, ccx vvi pno31, ccx vvb pp-f po22 n1 p-acp pno31:
(53) sermon (DIV2)
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4. Think not worse of God or his wayes because of the afflictions you meet withal,
4. Think not Worse of God or his ways Because of the afflictions you meet withal,
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trouble for sin will swallow up other sorrows.
trouble for since will swallow up other sorrows.
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and we shall bear our afflictions the better, when we know and confess that our iniquities have procured them:
and we shall bear our afflictions the better, when we know and confess that our iniquities have procured them:
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that is one great end of it, to wean us from sin, and make us know it evil and bitter;
that is one great end of it, to wean us from since, and make us know it evil and bitter;
d vbz pi j n1 pp-f pn31, pc-acp vvi pno12 p-acp n1, cc vvb pno12 vvi pn31 j-jn cc j;
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if he be Soveraign thou must be silent. 3. Let every affliction help to embitter sin to thee:
if he be Sovereign thou must be silent. 3. Let every affliction help to embitter since to thee:
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or indeed up to it? 4. Is not he the Potter and thou the clay? let him alone,
or indeed up to it? 4. Is not he the Potter and thou the clay? let him alone,
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Answ. 1. Possibly some are in a worse condition than thou. 2. Dost thou know any one by nature worse than thou art. 3. Canst thou say thou art afflicted more than thy deserving,Answer 1. Possibly Some Are in a Worse condition than thou. 2. Dost thou know any one by nature Worse than thou art. 3. Canst thou say thou art afflicted more than thy deserving,
np1 crd av-j d vbr p-acp dt jc n1 cs pns21. crd vd2 pns21 vvi d pi p-acp n1 av-jc cs pns21 vb2r. crd vm2 pns21 vvb pns21 vb2r vvn av-dc cs po21 j-vvg,
(53) sermon (DIV2)
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What wonder if a worm be trod on? Quest. But why doth God deal worse with me than with other sinful men?
What wonder if a worm be trod on? Quest. But why does God deal Worse with me than with other sinful men?
q-crq n1 cs dt n1 vbi vvn p-acp? n1. cc-acp q-crq vdz np1 vvi av-jc p-acp pno11 cs p-acp j-jn j n2?
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It is the Lord, &c. Look on thy self as a poor inconsiderable thing, and that will teach thee meekness:It is the Lord, etc. Look on thy self as a poor inconsiderable thing, and that will teach thee meekness:
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and with self-loathing, the more we loath our selves, the more we shall love an afflicting God:
and with Self-loathing, the more we loath our selves, the more we shall love an afflicting God:
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when he doth nothing but right, we should be silent, Job 40 4, 5. He that is vile, hath nothing to say:
when he does nothing but right, we should be silent, Job 40 4, 5. He that is vile, hath nothing to say:
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2. Bear affliction with meekness, patience, and self-abhorrence, Mic. 7. 9. With patience, be in subjection to your father,
2. Bear affliction with meekness, patience, and self-abhorrence, Mic. 7. 9. With patience, be in subjection to your father,
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and they have no reason to complain of being beaten.
and they have no reason to complain of being beaten.
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what then? Christ hath satisfied God as a condemning Judge, yet he will lay his fatherly chastisements upon his faulty Children,
what then? christ hath satisfied God as a condemning Judge, yet he will lay his fatherly chastisements upon his faulty Children,
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2996
Hence labour feelingly to acknowledge our desert, Dan. 9. 8. Accept of the punishment of your iniquity; say the Lord is righteous: You are Believers;
Hence labour feelingly to acknowledge our desert, Dan. 9. 8. Accept of the punishment of your iniquity; say the Lord is righteous: You Are Believers;
av vvb av-vvg p-acp vvb po12 n1, np1 crd crd vvb pp-f dt n1 pp-f po22 n1; vvb dt n1 vbz j: pn22 vbr n2;
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1. Justifie God in all the tryals that he brings upon us:
1. Justify God in all the trials that he brings upon us:
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581
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The Child should stoop, when his father is correcting him: Humble sense of our vileness is a fit posture to meet afflicting times in: For help,
The Child should stoop, when his father is correcting him: Humble sense of our vileness is a fit posture to meet afflicting times in: For help,
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(53) sermon (DIV2)
580
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he sees meet ever and anon to chasten them, and it is fit that a vale of sin, be a vale of tears, All calls us to be humble:
he sees meet ever and anon to chasten them, and it is fit that a vale of since, be a vale of tears, All calls us to be humble:
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and shall never carry it right in them without Humility. And here, 1. Carry it humbly in respect of affliction:
and shall never carry it right in them without Humility. And Here, 1. Carry it humbly in respect of affliction:
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We live in a world of change, and there are varieties of conditions in which we are thrown up and down,
We live in a world of change, and there Are varieties of conditions in which we Are thrown up and down,
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2. Carry it humbly in respect of Gods outward providences:
2. Carry it humbly in respect of God's outward providences:
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yea, how knowest thou, but that their work and temptation is greater than thine, and therefore stand in need of more?
yea, how Knowest thou, but that their work and temptation is greater than thine, and Therefore stand in need of more?
uh, q-crq vv2 pns21, cc-acp cst po32 n1 cc n1 vbz jc cs po21, cc av vvb p-acp n1 pp-f dc?
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if well, then comfort thy self, that he who improved his two talents well, had his master's Euge, and entred into the Lord's joy.
if well, then Comfort thy self, that he who improved his two Talents well, had his Masters Euge, and entered into the Lord's joy.
cs av, av vvb po21 n1, cst pns31 r-crq vvn po31 crd n2 av, vhd po31 ng1 j, cc vvn p-acp dt ng1 n1.
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2986
how hast thou husbanded thy little? if ill, that should humble and silence thee;
how hast thou husbanded thy little? if ill, that should humble and silence thee;
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when there are so many millions that have none, and who hath made thee to differ from them? yea, call thy self to an account,
when there Are so many millions that have none, and who hath made thee to differ from them? yea, call thy self to an account,
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and will you deny it God? nay, because thou art unworthy, thou hast cause to be thankful that thou hast any at all,
and will you deny it God? nay, Because thou art unworthy, thou hast cause to be thankful that thou hast any At all,
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2983
Is God a free disposer? is it his own that he gives? and may he not deal it out at his liberty? is thy eye evil, because his is good? doth not poor man challenge as great a liberty as this is,
Is God a free disposer? is it his own that he gives? and may he not deal it out At his liberty? is thy eye evil, Because his is good? does not poor man challenge as great a liberty as this is,
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and this very argument, rightly improved might make thee silent:
and this very argument, rightly improved might make thee silent:
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God can afford such an one so much wisdom, faith, patience, comfort &c. and why may not I have it as well? This spirit of envy and emulation is contrary to Humility:
God can afford such an one so much Wisdom, faith, patience, Comfort etc. and why may not I have it as well? This Spirit of envy and emulation is contrary to Humility:
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We are sometimes ready to say, though I deserve nothing at God's hands, yet I am as deserving as another;
We Are sometime ready to say, though I deserve nothing At God's hands, yet I am as deserving as Another;
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this should animate you, that whatever you want, God is ready to give, if you ask, Mat. 7. 7. 5. Carry it humbly towards God though he doth not bestow so much grace upon you as on others:
this should animate you, that whatever you want, God is ready to give, if you ask, Mathew 7. 7. 5. Carry it humbly towards God though he does not bestow so much grace upon you as on Others:
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Remember you are but Children, and have not wisdom enough to manage your own stock, but would soon prove bankrupts:
remember you Are but Children, and have not Wisdom enough to manage your own stock, but would soon prove Bankrupts:
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If you consider that you deserve nothing, you will be glad that you may have it for asking:
If you Consider that you deserve nothing, you will be glad that you may have it for asking:
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and the humble soul will do so:
and the humble soul will do so:
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but God will have us to come and ask for every Grace, & wait on him for it,
but God will have us to come and ask for every Grace, & wait on him for it,
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Proud man would have his stock in his own hand, to make use of when and as he pleaseth;
Proud man would have his stock in his own hand, to make use of when and as he Pleases;
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it is his mercy thou hast any grace which may be exercised, and the end shall be happy, 1 Pet. 1. 7. 4. Humbly depend upon, and go to God for all supplies of grace in every work you have to do:
it is his mercy thou hast any grace which may be exercised, and the end shall be happy, 1 Pet. 1. 7. 4. Humbly depend upon, and go to God for all supplies of grace in every work you have to do:
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as good souldiers we must endure hardship: God is worthy to be followed;as good Soldiers we must endure hardship: God is worthy to be followed;
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But this is a time that calls for us to be humble: we must now follow God;
But this is a time that calls for us to be humble: we must now follow God;
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We are forward, while our way is fair, but if grace comes to a tryal, now we shrink, and are discouraged:
We Are forward, while our Way is fair, but if grace comes to a trial, now we shrink, and Are discouraged:
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pray, but pine not, and know the harvest will come in God's time, Gal. 6. 9. 3. Be willing to follow hard after God, though through many difficulties:
pray, but pine not, and know the harvest will come in God's time, Gal. 6. 9. 3. Be willing to follow hard After God, though through many difficulties:
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let not this make thee weary: thou art sowing, it is not yet harvest: grieve but fret not;
let not this make thee weary: thou art sowing, it is not yet harvest: grieve but fret not;
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Thou takest much pains, waitest diligently on all means, and their seems to be but little coming in;
Thou Takest much pains, waitest diligently on all means, and their seems to be but little coming in;
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Or in respect of consolation, thou hast not those ravishing apprehensions which thou wouldest, but he seems to hide the light of his countenance, complain not, he is soveraign and just, resolve to wait, Isa. 5. 17. Be not discontented:
Or in respect of consolation, thou hast not those ravishing apprehensions which thou Wouldst, but he seems to hide the Light of his countenance, complain not, he is sovereign and just, resolve to wait, Isaiah 5. 17. Be not discontented:
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thou hast earned nothing, and God knows what is best for thee:
thou hast earned nothing, and God knows what is best for thee:
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though ragged and poor, and canst scarce do any thing, but art ready to slip and fall:
though ragged and poor, and Canst scarce do any thing, but art ready to slip and fallen:
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Whether it be of enlarged assistance;
Whither it be of enlarged assistance;
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If you have any Grace, it is a gift, and if you would have more, you must be humbled, 1 Pet. 5. 5. 2. Be humble when God denies thee the special communication of grace:
If you have any Grace, it is a gift, and if you would have more, you must be humbled, 1 Pet. 5. 5. 2. Be humble when God Denies thee the special communication of grace:
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God would have him content with grace sufficient to keep him from being vanquished by it:
God would have him content with grace sufficient to keep him from being vanquished by it:
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Paul would have grace to vanquish temptation;Paul would have grace to vanquish temptation;
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as we should desire all grace, so we should be thankful for every portion of it: Beggars must not be chusers.
as we should desire all grace, so we should be thankful for every portion of it: Beggars must not be choosers.
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1. Limit not God to such a measure or or manner of the dispensation of his grace:
1. Limit not God to such a measure or or manner of the Dispensation of his grace:
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and in these, diversities of out-lettings and withdrawings of grace, and without humility cannot carry it right in these interludes: in particular.
and in these, diversities of Outsettings and withdrawings of grace, and without humility cannot carry it right in these interludes: in particular.
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2. In respect of the progress of grace in your souls: the people of God meet with many changes, exercises, temptations;
2. In respect of the progress of grace in your Souls: the people of God meet with many changes, exercises, temptations;
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and let this grace never be forgotten, but alwayes magnified by thee: only by humility is converting grace glorified.
and let this grace never be forgotten, but always magnified by thee: only by humility is converting grace glorified.
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And when thou hast laid all these things together, put thy mouth in the dust, and let God's converting grace make thee nothing in thine own eyes:
And when thou hast laid all these things together, put thy Mouth in the dust, and let God's converting grace make thee nothing in thine own eyes:
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that young man, Mat. 19. might shame thee. 4. That the same means which hardened others converted thee.
that young man, Mathew 19. might shame thee. 4. That the same means which hardened Others converted thee.
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nothing out of God could move him. 3. Thou didst many wayes more dishonour God before thy conversion than any of them did;
nothing out of God could move him. 3. Thou didst many ways more dishonour God before thy conversion than any of them did;
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and that thou shouldest be one of them. 2. That thou art no better than they, hast nothing more to commend thee to God than Cain or Judas had;
and that thou Shouldst be one of them. 2. That thou art no better than they, hast nothing more to commend thee to God than Cain or Judas had;
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and would not let thee alone, though many a time thou baddest him departfrom thee. 5. Much meditate upon the distinguishing grace which was revealed in thy conversion. 1. How few are saved,
and would not let thee alone, though many a time thou badst him departfrom thee. 5. Much meditate upon the distinguishing grace which was revealed in thy conversion. 1. How few Are saved,
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how long he waited upon thee, pittying chine obstinacy, bewailing the hardness of thy heart,
how long he waited upon thee, pitying chine obstinacy, bewailing the hardness of thy heart,
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and entreated thee, but thou hadst no mind to hear him, but didst all thou couldst to have undone thy soul. 4. The patience which the great God used with thee;
and entreated thee, but thou Hadst no mind to hear him, but didst all thou Couldst too have undone thy soul. 4. The patience which the great God used with thee;
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how often thou didst resist God's calls and counsels, wert obstinate, rebellious, not hearkening to his Spirit, shutting thine eyes, stopping thy ears, rising up against reproofs, &c. God often came to thee,
how often thou didst resist God's calls and Counsels, Wertenberg obstinate, rebellious, not Harkening to his Spirit, shutting thine eyes, stopping thy ears, rising up against reproofs, etc. God often Come to thee,
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3. How much thou didst to obstruct it;
3. How much thou didst to obstruct it;
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One in thy blood. 2. That thou didst nothing to the working of this great work, Eph. 2. 9. Not of your selves. One in thy blood. 2. That thou didst nothing to the working of this great work, Ephesians 2. 9. Not of your selves.
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And therefore remember: 1. Who thou wast to whom God brought this grace? Ezek. 16. begin.
And Therefore Remember: 1. Who thou wast to whom God brought this grace? Ezekiel 16. begin.
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1. In respect of the first gift of saving grace; let the constant remembrance of it serve to make and keep you humble.
1. In respect of the First gift of Saving grace; let the constant remembrance of it serve to make and keep you humble.
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and the both in regard of the first gift of saving grace, and progress of it.
and the both in regard of the First gift of Saving grace, and progress of it.
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1. In respect of his special and spiritual grace;
1. In respect of his special and spiritual grace;
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and that both in respect of his special and spiritual grace, and in respect of his outward Providences.
and that both in respect of his special and spiritual grace, and in respect of his outward Providences.
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in particular, walk humbly towards God, and towards man. 1. Carry it humbly towards God;
in particular, walk humbly towards God, and towards man. 1. Carry it humbly towards God;
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There is none hath more reason to be humble than a child of God, whose all is of grace, hath nothing but what he hath freely received:
There is none hath more reason to be humble than a child of God, whose all is of grace, hath nothing but what he hath freely received:
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2. You that are believers, here is that which may teach you to carry it humbly all your days, and in all respects:
2. You that Are believers, Here is that which may teach you to carry it humbly all your days, and in all respects:
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but as traitors that have forfieted your lives, and stand to the courtesie of their Prince of his own free favour to pardon and restore them.
but as Traitors that have forfieted your lives, and stand to the courtesy of their Prince of his own free favour to pardon and restore them.
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what remains but that you cast your selves down at his feet, and ask it, not only as beggars that deserve no alms,
what remains but that you cast your selves down At his feet, and ask it, not only as beggars that deserve no alms,
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but have many wayes provoked him to deny it;
but have many ways provoked him to deny it;
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since then the case is such, that without Faith no Salvation, and you no way deserve that God should give it you,
since then the case is such, that without Faith no Salvation, and you no Way deserve that God should give it you,
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but he hath not promised to you that he will make you such, and if he do not, you cannot:
but he hath not promised to you that he will make you such, and if he do not, you cannot:
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He hath indeed freely engaged himself in promise to believers;
He hath indeed freely engaged himself in promise to believers;
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the first grace must come from him; and it is at his pleasure whether he will give you to believe or no.
the First grace must come from him; and it is At his pleasure whither he will give you to believe or no.
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but it also tells you, this believing is not of your selves, Eph. 2. 9. Till you believe you are under condemnation;
but it also tells you, this believing is not of your selves, Ephesians 2. 9. Till you believe you Are under condemnation;
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It is true, the Gospel saith, If you believe, you shall be saved;
It is true, the Gospel Says, If you believe, you shall be saved;
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3. See that you have nothing by which you can challenge the least favour from him.
3. See that you have nothing by which you can challenge the least favour from him.
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The whole world is become unprofitable, Rom. 3. 12. Have neither will nor power of their own to glorifie God till he restore it, Philip. 2. 13. What can you do for him, till your enmity be taken away, your rebellion subdued? Nothing but his grace can fit you to do him any the least service.
The Whole world is become unprofitable, Rom. 3. 12. Have neither will nor power of their own to Glorify God till he restore it, Philip. 2. 13. What can you do for him, till your enmity be taken away, your rebellion subdued? Nothing but his grace can fit you to do him any the least service.
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no wayes fit to be active in glorifying of him:
no ways fit to be active in glorifying of him:
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and therefore well may God refuse to hear you when you cry unto him, and bid you go to the Gods that you have served, Jer. 2. 28. 2. Think how useless and unprofitable creacures you are in your selves;
and Therefore well may God refuse to hear you when you cry unto him, and bid you go to the God's that you have served, Jer. 2. 28. 2. Think how useless and unprofitable creacures you Are in your selves;
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how often you have refused to accept of tendered Grace and Salvation;
how often you have refused to accept of tendered Grace and Salvation;
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and in special how you have slighted the Gospel, despised the Calls, counsels, reproofs, encouragements that have been given you;
and in special how you have slighted the Gospel, despised the Calls, Counsels, reproofs, encouragements that have been given you;
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Think what manner of lives you have led;
Think what manner of lives you have led;
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1. Remember how much you have done to provoke God to reject you, and hide his face from you.
1. remember how much you have done to provoke God to reject you, and hide his face from you.
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would you find God merciful, be you sure to be humble: And for help,
would you find God merciful, be you sure to be humble: And for help,
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Wouldest thou speed • then, in a deep sense of thy own unworthiness Throw thy self down at his feet:
Wouldst thou speed • then, in a deep sense of thy own unworthiness Throw thy self down At his feet:
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1. Art thou one, who finding thine own misery, and hearing of God's plenty, art thinking to make proof of it:
1. Art thou one, who finding thine own misery, and hearing of God's plenty, art thinking to make proof of it:
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SERMON XVIII. THe Directions may be: 1. To the awakened sinner to come humbly to, and wait humbly upon God for his grace. 2. To the believer to carry humbly all his dayes.
SERMON XVIII. THe Directions may be: 1. To the awakened sinner to come humbly to, and wait humbly upon God for his grace. 2. To the believer to carry humbly all his days.
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SERMON XIX. Vers. 20. begin. And he arose and came to his Father. VVE have considered the Prodigal 's deliberation:
SERMON XIX. Vers. 20. begin. And he arose and Come to his Father. WE have considered the Prodigal is deliberation:
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In these words we see him putting it in execution: where it is to be observed that his practice corresponds to his purpose.
In these words we see him putting it in execution: where it is to be observed that his practice corresponds to his purpose.
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He resolved to leave his far Country, and return to his Fathers house; and so he did:
He resolved to leave his Far Country, and return to his Father's house; and so he did:
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Such also is the practice of every true penitent. True Repentance begins at the heart, but it ends in the life:
Such also is the practice of every true penitent. True Repentance begins At the heart, but it ends in the life:
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It rests not in thoughts and purposes, but proceeds to practice, Hence,
It rests not in thoughts and Purposes, but proceeds to practice, Hence,
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They speak of sensible things, such as are obvious to our eyes, ears, &c. and so lead us to a conception of spiritual things;
They speak of sensible things, such as Are obvious to our eyes, ears, etc. and so led us to a conception of spiritual things;
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2. They are to explicate and clear up a Truth to the understanding by the help of the senses.
2. They Are to explicate and clear up a Truth to the understanding by the help of the Senses.
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when there is only the proposition, or parable it self proposed, without its illustration.
when there is only the proposition, or parable it self proposed, without its illustration.
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they were to break their teeth upon the shell, and not come at the kernel: Hence they are called dark sayings, Prov. 1. 6. and this is this their nature,
they were to break their teeth upon the shell, and not come At the kernel: Hence they Are called dark sayings, Curae 1. 6. and this is this their nature,
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Christ to this end spake them to the multitude, of the Jews, Mat. 13. 10, 11. it was not given to them to understand the mysteries of the Kingdom;
christ to this end spoke them to the multitude, of the jews, Mathew 13. 10, 11. it was not given to them to understand the Mysteres of the Kingdom;
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1. They are to wrap up mysterious Truths in obscurity: they are a kind of Riddles which require great Study to enode them.
1. They Are to wrap up mysterious Truths in obscurity: they Are a kind of Riddles which require great Study to enode them.
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The Scripture maketh mention of two ends of the using of Parables, which indeed seem to be contrary, which contrariety chiefly ariseth from the different way of expressing them.
The Scripture makes mention of two ends of the using of Parables, which indeed seem to be contrary, which contrariety chiefly arises from the different Way of expressing them.
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but in the Gospel usually for a representation of heavenly truths under earthly similitudes:
but in the Gospel usually for a representation of heavenly truths under earthly Similitudes:
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The word Parable is variously used in Scripture, in Heb. 11. 19. it is used for an exchange, in Heb. 9. 9. for a pattern:
The word Parable is variously used in Scripture, in Hebrew 11. 19. it is used for an exchange, in Hebrew 9. 9. for a pattern:
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In order to the entrance upon this Subject, give me leave to premise a few words touching the nature and use of Parables in general.
In order to the Entrance upon this Subject, give me leave to premise a few words touching the nature and use of Parables in general.
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Parables are properly Aenigmatical or Allegorical comparisons, wherein, under the representation of other persons, actions or things, some other like thing is intended, and commended to our consideration.
Parables Are properly Enigmatical or Allegorical comparisons, wherein, under the representation of other Persons, actions or things, Some other like thing is intended, and commended to our consideration.
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and the great pleasure which he takes in their Conversion:
and the great pleasure which he Takes in their Conversion:
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The main scope of this Parable is to set forth the rich Grace of God to miserable selfundone sinners,
The main scope of this Parable is to Set forth the rich Grace of God to miserable selfundone Sinners,
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but let it inform us of our stupidity, & Christs rich condescendency to us, so as to take so great pains to instruct us in the matters of our Souls welfare.
but let it inform us of our stupidity, & Christ rich condescendency to us, so as to take so great pains to instruct us in the matters of our Souls welfare.
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Let it not be thought vain or needless that Christ useth so many Words, and divers Parables to insinuate the truth of Gods free Grace;
Let it not be Thought vain or needless that christ uses so many Words, and diverse Parables to insinuate the truth of God's free Grace;
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But to come to the Parable it self:
But to come to the Parable it self:
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we must carry this as a certain truth, That such things as are condemned by plain Scripture prohibitions, are in vain sought to be justified by Parables.
we must carry this as a certain truth, That such things as Are condemned by plain Scripture prohibitions, Are in vain sought to be justified by Parables.
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If a Father had no Son but one, he might have greater seeming reason to bear more with him,
If a Father had no Son but one, he might have greater seeming reason to bear more with him,
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and pass by many and great offences, as having no other to confer his love upon;
and pass by many and great offences, as having no other to confer his love upon;
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and if he have more than one, the elder Son might promise himself most of his Fathers patience and connivance,
and if he have more than one, the elder Son might promise himself most of his Father's patience and connivance,
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as looked upon under greater advantages, and often carrying away the best portion, not of Goods only, but of Affections also:
as looked upon under greater advantages, and often carrying away the best portion, not of Goods only, but of Affections also:
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but for a younger Son thus to abuse his Father, this aggravates his fault;
but for a younger Son thus to abuse his Father, this aggravates his fault;
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[ Ver. 2. ] The Pharisees and Scribes (those self-admiring Justiciaries) take great offence,[ Ver. 2. ] The Pharisees and Scribes (those Self-admiring Justiciaries) take great offence,
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and when the almost did they otherwise than find fault with the spotless actions of Christ? but when offence is taken and not given, the woe denounced falls upon those that take it:
and when the almost did they otherwise than find fault with the spotless actions of christ? but when offence is taken and not given, the woe denounced falls upon those that take it:
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Christ therefore doth not for this abstain, lest they should be prejudiced, but strenuously maintains and justifies that which he hath done against all their cavils.
christ Therefore does not for this abstain, lest they should be prejudiced, but strenuously maintains and Justifies that which he hath done against all their cavils.
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The main things which we aim at in this vindication are the discovering:
The main things which we aim At in this vindication Are the discovering:
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1. That the Subjects of Gods Grace are not Pharisees but Publicans, not men righteous in their own vain Opinion,
1. That the Subject's of God's Grace Are not Pharisees but Publicans, not men righteous in their own vain Opinion,
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but such as are sinners both in their own and others account.
but such as Are Sinners both in their own and Others account.
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2. That God is the first in this great work, he seeks up lost sinners before they seek after him:
2. That God is the First in this great work, he seeks up lost Sinners before they seek After him:
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The self-conceited Pharisee deems none to deserve favour but himself, and thinks he hath reason to find fault with a merciful God,
The self-conceited Pharisee deems none to deserve favour but himself, and thinks he hath reason to find fault with a merciful God,
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3. That the greatest distance which sinners have set themselves at from God, can neither hinder their return,
3. That the greatest distance which Sinners have Set themselves At from God, can neither hinder their return,
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when he comes to convert them, nor give obstruction to his merciful and kind acceptance of them returning.
when he comes to convert them, nor give obstruction to his merciful and kind acceptance of them returning.
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This our Saviour Christ illustrates in three Parables;
This our Saviour christ illustrates in three Parables;
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the two former more brief and succinct, and (being taken, the one from a sensitive, the other from an inanimate thing) not so full;
the two former more brief and succinct, and (being taken, the one from a sensitive, the other from an inanimate thing) not so full;
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the third more ample and large, as carrying in it a very great Analogy to the thing;
the third more ample and large, as carrying in it a very great Analogy to the thing;
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which last is the subject of the ensuing Discourse.
which last is the Subject of the ensuing Discourse.
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and for him after this to find favour, and obtain acceptance when there was an elder Brother, this enhauncheth the kindness:
and for him After this to find favour, and obtain acceptance when there was an elder Brother, this enhauncheth the kindness:
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if he reveal and apply his mercy to any other. A notable Instance of this, the Chapter afore us doth afford:
if he reveal and apply his mercy to any other. A notable Instance of this, the Chapter afore us does afford:
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our Saviour Christ is recorded, ver. 1. (and it was not the first time that he had so done) to condescend to teach Publicans and Sinners in the great concerns of their Souls,
our Saviour christ is recorded, ver. 1. (and it was not the First time that he had so done) to condescend to teach Publicans and Sinners in the great concerns of their Souls,
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and instruct them in the way to eternal life:
and instruct them in the Way to Eternal life:
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and this is done when the Reddition or Interpretation of them is given:
and this is done when the Reddition or Interpretation of them is given:
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1. That Parables are not so much for Argumentation as for Illustration, or the opening of our understandings to the conception of things:
1. That Parables Are not so much for Argumentation as for Illustration, or the opening of our understandings to the conception of things:
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Now if we would make a genuine improvement of Parables, we must carefully attend unto these two Rules.
Now if we would make a genuine improvement of Parables, we must carefully attend unto these two Rules.
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it therefore presents us with the pattern of a grieyous sinner, and discovers to us, both what he is before Conversion,
it Therefore presents us with the pattern of a grieyous sinner, and discovers to us, both what he is before Conversion,
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and how he is converted, and what welcom he finds with God upon his return unto him:
and how he is converted, and what welcome he finds with God upon his return unto him:
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this is that which is principally intended, unto which there is added a discovery of the malice of carnal Professors against sincere Converts:
this is that which is principally intended, unto which there is added a discovery of the malice of carnal Professors against sincere Converts:
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all of which is shadowed out to us, under the comparison of a Father and his two Sons,
all of which is shadowed out to us, under the comparison of a Father and his two Sons,
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and the carriage of each of them.
and the carriage of each of them.
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This Parable, amongst Ecclesiastical Writers, bears the title of the Prodigal, because such an one is the primary,
This Parable, among Ecclesiastical Writers, bears the title of the Prodigal, Because such an one is the primary,
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then plain enunciations of Truth, and adds to be very useful for the moving of the affections.
then plain enunciations of Truth, and adds to be very useful for the moving of the affections.
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see Mat. 13, 18. When a Parable is opened, it bringeth more light to mens understandings,
see Mathew 13, 18. When a Parable is opened, it brings more Light to men's understandings,
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the scope of it may rather seem to be, that our Saviour would here (to make way for the illustration of Grace) represent this Son at all disadvantages, whereof this is one.
the scope of it may rather seem to be, that our Saviour would Here (to make Way for the illustration of Grace) represent this Son At all disadvantages, whereof this is one.
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yet that it was so used among the Jews, I find not:
yet that it was so used among the jews, I find not:
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though it be a proverbial speech in some Nations, to call a giddy shallow witted person a younger Brother,
though it be a proverbial speech in Some nations, to call a giddy shallow witted person a younger Brother,
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whether the Opinion of some will hold, that would have him called the younger, to note his folly and childishness, I cannot well see;
whither the Opinion of Some will hold, that would have him called the younger, to note his folly and childishness, I cannot well see;
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And he divided unto them his Living. 1. Touching the person that makes this demand, he is called the younger Son;And he divided unto them his Living. 1. Touching the person that makes this demand, he is called the younger Son;
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3. The demand it self, Give me the Portion of Goods that falleth to me. 4. The Fathers conceding act;
3. The demand it self, Give me the Portion of Goods that falls to me. 4. The Father's conceding act;
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2. The person of whom he makes this demand, his Father: He said to his Father, Father:
2. The person of whom he makes this demand, his Father: He said to his Father, Father:
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in which description we may observe. 1. The person making this demand: the Younger Son.
in which description we may observe. 1. The person making this demand: the Younger Son.
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2. His improvident and wastful misimprovement of it, ver. 13. 1. His unreasonable demand; this is the first thing we have to take notice of in the twelfth verse:
2. His improvident and wasteful misimprovement of it, ver. 13. 1. His unreasonable demand; this is the First thing we have to take notice of in the twelfth verse:
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1. His unreasonable demand of Ins portion, to have it in his own hand and dispose, ver. 12.
1. His unreasonable demand of Ins portion, to have it in his own hand and dispose, ver. 12.
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1. The folly of the younger Son. 2. The misery which ensued upon it. 1. His folly displayeth it self in two Particulars.
1. The folly of the younger Son. 2. The misery which ensued upon it. 1. His folly displayeth it self in two Particulars.
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Of this part of the Parable we may briefly take this partition; it consists of two parts, or holds out to us:
Of this part of the Parable we may briefly take this partition; it consists of two parts, or holds out to us:
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meriting by his carriage to be rejected, and bringing of himself to all miserable exigencies by his so doing.
meriting by his carriage to be rejected, and bringing of himself to all miserable exigencies by his so doing.
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and this is set forth by the pattern of a foolish ingrateful Son, dealing most unworthily by a kind and indulgent Father;
and this is Set forth by the pattern of a foolish ingrateful Son, dealing most unworthily by a kind and indulgent Father;
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how many provocations it hath in it, and to what miseries and straits it reduceth us:
how many provocations it hath in it, and to what misery's and straits it reduceth us:
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the general scope of it is to shew us how far sin leadeth us from God,
the general scope of it is to show us how Far since leads us from God,
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We must not seek for mysteries in every word:
We must not seek for Mysteres in every word:
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The first part describeth to us the Prodigal's going away from his Father, with the circumstances and events.
The First part Describeth to us the Prodigal's going away from his Father, with the Circumstances and events.
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and he divided unto them his Inheritance. and he divided unto them his Inheritance.
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Verse 12. And the younger of them said to his Father, Father give me the portion of Goods that falleth to me, Verse 12. And the younger of them said to his Father, Father give me the portion of Goods that falls to me,
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Proud nature slights it it self, and envies it to others.
Proud nature slights it it self, and envies it to Others.
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and may teach us thus much;
and may teach us thus much;
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and principally intended Subject of the Discourse.
and principally intended Subject of the Discourse.
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SERMON I. Luke 15. 11. &c; And he said, a certain man had two Sons, &c. THe Riches and Freeness of the Grace of God, manifesting it self in the Conversion and Salvation of undone self-ruined Sinners (having by the same Grace first provided for this in the glorious Redemption wrought out by Christ) is one of the great designs of Gospel discoveries.
SERMON I. Lycia 15. 11. etc.; And he said, a certain man had two Sons, etc. THe Riches and Freeness of the Grace of God, manifesting it self in the Conversion and Salvation of undone self-ruined Sinners (having by the same Grace First provided for this in the glorious Redemption wrought out by christ) is one of the great designs of Gospel discoveries.
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The neglect of this Rule runs men into many errors:
The neglect of this Rule runs men into many errors:
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for, because they are Similitudes, that which we have to mind is the thing which they are improved to shadow out unto us.
for, Because they Are Similitudes, that which we have to mind is the thing which they Are improved to shadow out unto us.
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but rest in the main scope of them:
but rest in the main scope of them:
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But I proceed to the parts of the Parable.
But I proceed to the parts of the Parable.
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for those that so do are in the most likely way to find him a Father to them.
for those that so do Are in the most likely Way to find him a Father to them.
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and to wait upon him in hope;
and to wait upon him in hope;
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and on the other hand, it may encourage convicted sensible sinners, to come humbly to God,
and on the other hand, it may encourage convicted sensible Sinners, to come humbly to God,
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2. That we must not strain the circumstances of Parables beyond the purpose or intent of the similitude,
2. That we must not strain the Circumstances of Parables beyond the purpose or intent of the similitude,
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when the Children of the Kingdom are shut out:
when the Children of the Kingdom Are shut out:
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let not men boast of their Priviledges, and for that count themselves Elder Brethren, knowing that there may come those from the East and West, the North and South, that shall sit down with Abraham, with Isaac, and with Jacob in the Kingdom of God,
let not men boast of their Privileges, and for that count themselves Elder Brothers, knowing that there may come those from the East and West, the North and South, that shall fit down with Abraham, with Isaac, and with Jacob in the Kingdom of God,
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If we will call God Father Profitably, let us carry our selves as becomes his Children:
If we will call God Father Profitably, let us carry our selves as becomes his Children:
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or at least an hypocritical Professor. The challenging of such a Relation, so built, will stand men in little stead.
or At least an hypocritical Professor. The challenging of such a Relation, so built, will stand men in little stead.
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It is not my purpose or business to insist on these things only let us by the way observe, That there is many a Man calls God Father, who is yet either a prophane sinner,
It is not my purpose or business to insist on these things only let us by the Way observe, That there is many a Man calls God Father, who is yet either a profane sinner,
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and could pretend to no such hopes.
and could pretend to no such hope's.
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and by the younger is intended Publicans and Sinners, who seemed to be excluded from a right to this Inheritance, men that were self-condemned,
and by the younger is intended Publicans and Sinners, who seemed to be excluded from a right to this Inheritance, men that were self-condemned,
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and so counted themselves the deserving Heirs and Inheritors of the promises:
and so counted themselves the deserving Heirs and Inheritors of the promises:
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Son then is intended these Scribes and Pharisees, those strict Orders of the Jews, that made a shew of zeal and rigid austerity in legal performances,
Son then is intended these Scribes and Pharisees, those strict Order of the jews, that made a show of zeal and rigid austerity in Legal performances,
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Doubtless Christs design here is to lay matter of conviction before these Jews, and to vindicate himself from their injurious aspersions, of having undue commerce with Publicans and Sinners. By the Elder.
Doubtless Christ Design Here is to lay matter of conviction before these jews, and to vindicate himself from their injurious Aspersions, of having undue commerce with Publicans and Sinners. By the Elder.
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but I rather close with their judgment, who refer the Parable to the present case and question:
but I rather close with their judgement, who refer the Parable to the present case and question:
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Some by the two Sons understand the Jews the Elder, and the Gentiles the Younger:
some by the two Sons understand the jews the Elder, and the Gentiles the Younger:
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and it is certain that God is in the Scripture, with respect to his Creation and Providence, called the Father of all Flesh.
and it is certain that God is in the Scripture, with respect to his Creation and Providence, called the Father of all Flesh.
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for although spiritual Adoption is not here aimed at, (nor, possibly, is there any respect had to the visible and external relation of men to the visible Church, which is a sort of outward Adoption, Rom. 9. 4.) yet herein our Saviour intends to express the carriage of God towards men, by that of a Father to his Children:
for although spiritual Adoption is not Here aimed At, (nor, possibly, is there any respect had to the visible and external Relation of men to the visible Church, which is a sort of outward Adoption, Rom. 9. 4.) yet herein our Saviour intends to express the carriage of God towards men, by that of a Father to his Children:
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That God himself is here represented under the title of a Father, is without any just reason of being doubted;
That God himself is Here represented under the title of a Father, is without any just reason of being doubted;
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Interpreters variously assign the intent or meaning of these persons:
Interpreters variously assign the intent or meaning of these Persons:
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The Introduction you have in ver: 11: in which we have the persons and relations used in the Parable intimated, viz: A Father and his two Sons:
The Introduction you have in ver: 11: in which we have the Persons and relations used in the Parable intimated, videlicet: A Father and his two Sons:
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I shall endeavour (as God shall assist) to speak to each of these severally and in order.
I shall endeavour (as God shall assist) to speak to each of these severally and in order.
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The Parable may be divided into four principal parts, besides the introduction to them, in ver. 11. viz. 1. The Prodigals goings away from his Father, with the consequences of it, ver. 12, to 17. 2. His return to his Father, with the motive and manner of it, ver. 17, to 20: 3. The entertainment which he finds with his Father at his returning, ver: 20, to 25: 4. The carriage and deportment of his Elder Brother, with the circumstances depending, ver: 25 to the end:
The Parable may be divided into four principal parts, beside the introduction to them, in ver. 11. viz. 1. The Prodigals goings away from his Father, with the consequences of it, ver. 12, to 17. 2. His return to his Father, with the motive and manner of it, ver. 17, to 20: 3. The entertainment which he finds with his Father At his returning, for: 20, to 25: 4. The carriage and deportment of his Elder Brother, with the Circumstances depending, for: 25 to the end:
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we do not so much argue by a similitude (though there be something of Argument in it too if it be pertinently framed) as clear up the matter we are upon to the apprehension of those to whom we are speaking.
we do not so much argue by a similitude (though there be something of Argument in it too if it be pertinently framed) as clear up the matter we Are upon to the apprehension of those to whom we Are speaking.
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and had compassion, and ran, and fell on his neck, and kissed him.
and had compassion, and ran, and fell on his neck, and kissed him.
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so in this third part, setting forth the Grace of God, by the Fathers entertainment, he begins it at the first discoveries of it,
so in this third part, setting forth the Grace of God, by the Father's entertainment, he begins it At the First discoveries of it,
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SERMON. XX. Ver. 20. But when he was yet a great way off, his Father saw him,
SERMON. XX. Ver. 20. But when he was yet a great Way off, his Father saw him,
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but that as in the second part he had described the Sons repentance in the order and method of it as it was done by him;
but that as in the second part he had described the Sons Repentance in the order and method of it as it was done by him;
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Some understand it to be spoken by way of anticipation, and that this part of the Parable doth not follow the foregoing in order of time;
some understand it to be spoken by Way of anticipation, and that this part of the Parable does not follow the foregoing in order of time;
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the right meaning of which Phrase is of weight to be understood, for the confirming of the forementioned Doctrine of Repentance.
the right meaning of which Phrase is of weight to be understood, for the confirming of the forementioned Doctrine of Repentance.
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1. To begin at the time when this entertainment or treaty was, it is expressed by the circumstance of place, at such time as he was at a great distance from him:
1. To begin At the time when this entertainment or treaty was, it is expressed by the circumstance of place, At such time as he was At a great distance from him:
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and entertainment afforded to him, ver. 22, 23, 24. In their meeting and greeting there are two parts: 1. His Fathers carriage towards him, ver. 20. 2. His deportment towards his Father, ver. 21. In his Fathers carriage towards him we are to observe, 1. The time of it, when he was yet, &c. 2. The manner of it, in several circumstances.
and entertainment afforded to him, ver. 22, 23, 24. In their meeting and greeting there Are two parts: 1. His Father's carriage towards him, ver. 20. 2. His deportment towards his Father, ver. 21. In his Father's carriage towards him we Are to observe, 1. The time of it, when he was yet, etc. 2. The manner of it, in several Circumstances.
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and so expresseth the great benefit that come by believing, deseribed, ver. 20, to 25. and here are two things to be noted: 1. The meeting and greeting between him and his Father, ver. 20, 21. 2. The Provision made for,
and so Expresses the great benefit that come by believing, deseribed, ver. 20, to 25. and Here Are two things to be noted: 1. The meeting and greeting between him and his Father, ver. 20, 21. 2. The Provision made for,
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The purpose of it is to set forth the riches of Gods Grace, and inexpressible bounty to repenting Sinners;
The purpose of it is to Set forth the riches of God's Grace, and inexpressible bounty to repenting Sinners;
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and highest expressions of greatest love.
and highest expressions of greatest love.
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WE come now to the third part of the Parable, expressing the entertainment the Prodigal found with his Father, which was with all kindness,
WE come now to the third part of the Parable, expressing the entertainment the Prodigal found with his Father, which was with all kindness,
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and his acknowledgement had broken his heart: Our Saviour tells us no, God comes first, his Bowels out-run our Repentings. Hence,
and his acknowledgement had broken his heart: Our Saviour tells us not, God comes First, his Bowels outrun our Repentings. Hence,
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we might be ready to think that the Sons Repentance was that which mo•ed his Fathers bowels,
we might be ready to think that the Sons Repentance was that which mo•ed his Father's bowels,
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and the beginning of the application of it to be before any Repentance of ours:
and the beginning of the application of it to be before any Repentance of ours:
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and the expression in our Text discovers the preventing Grace of God, and shews the original of his favour to be of himself,
and the expression in our Text discovers the preventing Grace of God, and shows the original of his favour to be of himself,
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for doubtless this arising and going, must express true Repentance;
for doubtless this arising and going, must express true Repentance;
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and practising to use means with a preparatory hope, God comes in with saving Grace. But I close rather with the first of these:
and practising to use means with a preparatory hope, God comes in with Saving Grace. But I close rather with the First of these:
cc vvg pc-acp vvi n2 p-acp dt n1 n1, np1 vvz p-acp p-acp vvg n1. p-acp pns11 vvb av-c p-acp dt ord pp-f d:
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and so account that here are the beginnings of saving Grace, and so put over the former to preparatory work, q. d. whiles he was resolving,
and so account that Here Are the beginnings of Saving Grace, and so put over the former to preparatory work, q. worser. while he was resolving,
cc av vvb cst av vbr dt n2 pp-f j-vvg n1, cc av vvd p-acp dt j p-acp n1 n1, vvd. sy. cs pns31 vbds vvg,
(56) sermon (DIV2)
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and that before (being the leading cause of) his Repentance, q. d. before he could rise & come to his Father, he came to himself Others suppose the order of time is here observed,
and that before (being the leading cause of) his Repentance, q. worser. before he could rise & come to his Father, he Come to himself Others suppose the order of time is Here observed,
cc cst a-acp (vbg dt j-vvg n1 pp-f) po31 n1, vvd. sy. c-acp pns31 vmd vvi cc vvn p-acp po31 n1, pns31 vvd p-acp px31 n2-jn vvb dt n1 pp-f n1 vbz av vvn,
(56) sermon (DIV2)
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God chuseth miserable man to be a subject of his mercy, and makes his misery an occasion of discovering it;
God chooseth miserable man to be a Subject of his mercy, and makes his misery an occasion of discovering it;
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(58) sermon (DIV2)
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his seeing his Son, and having compassion on him, do not decipher two acts, but only one.
his seeing his Son, and having compassion on him, do not decipher two acts, but only one.
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or carriage it self. 1. The cause of it, he saw and had compassion. 2. The effect; He ran, &c. 1. To begin with the cause;
or carriage it self. 1. The cause of it, he saw and had compassion. 2. The Effect; He ran, etc. 1. To begin with the cause;
cc n1 pn31 n1. crd dt n1 pp-f pn31, pns31 vvd cc vhd n1. crd dt n1; pns31 vvd, av crd p-acp vvi p-acp dt n1;
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now let us consider the manner of the Fathers carriage to his Son, according as it is described: 1. By the cause of it. 2. By the effect,
now let us Consider the manner of the Father's carriage to his Son, according as it is described: 1. By the cause of it. 2. By the Effect,
av vvb pno12 vvi dt n1 pp-f dt ng1 n1 p-acp po31 n1, vvg c-acp pn31 vbz vvn: crd p-acp dt n1 pp-f pn31. crd p-acp dt n1,
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SERMON XXI. THus much for the season;
SERMON XXI. THus much for the season;
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but this subject doth not move them, but they incline themselves to the subject.
but this Subject does not move them, but they incline themselves to the Subject.
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The word [ Had compassion ] comes from a root that signifies bowels, and the English of it is, his bowels did earn; and the bowels being the seat of the affections, especially of pity,
The word [ Had compassion ] comes from a root that signifies bowels, and the English of it is, his bowels did earn; and the bowels being the seat of the affections, especially of pity,
dt n1 [ vhd n1 ] vvz p-acp dt n1 cst vvz n2, cc dt jp pp-f pn31 vbz, po31 n2 vdd vvi; cc dt n2 vbg dt n1 pp-f dt n2, av-j pp-f n1,
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Hence the word is used to express great and active pitty. Thence,
Hence the word is used to express great and active pity. Thence,
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but mans misery is not the impulsive cause, but Gods mercy: the meaning of the expression is, that he looked upon him with a compassionate eye,
but men misery is not the impulsive cause, but God's mercy: the meaning of the expression is, that he looked upon him with a compassionate eye,
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when lying in his misery, and his own pity moved him to do as he did.
when lying in his misery, and his own pity moved him to do as he did.
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Divine Attributes, the declarative glory whereof God designs in the World, have a subject in which they are pleased to discover themselves:
Divine Attributes, the declarative glory whereof God designs in the World, have a Subject in which they Are pleased to discover themselves:
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[ He ran ] Love is active, it cannot stand still, nor yet go softly, where it seeth its object to stand in need of speedy succour;[ He ran ] Love is active, it cannot stand still, nor yet go softly, where it sees its Object to stand in need of speedy succour;
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thus David kisseth Absolom, 2 Sam. 14. ult.
thus David Kisses Absalom, 2 Sam. 14. ult.
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thus Moses and Aaron, Exod. 4. 27. 2. Reconciliation, after some distance, by reason of injuries and provocations,
thus Moses and Aaron, Exod 4. 27. 2. Reconciliation, After Some distance, by reason of injuries and provocations,
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and then especially, when dear friends meet, after long absence;
and then especially, when dear Friends meet, After long absence;
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[ And kissed him ] Kissing was used among other things to express. 1. Intimacy and peculiar affection,[ And kissed him ] Kissing was used among other things to express. 1. Intimacy and peculiar affection,
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i. e. with his distinguishing Grace.i. e. with his distinguishing Grace.
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[ He fell on his neck ] God takes the sinner in his arms, falls upon him:[ He fell on his neck ] God Takes the sinner in his arms, falls upon him:
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it shakes off all sloth, and rather seems to fly on wings than go.
it shakes off all sloth, and rather seems to fly on wings than go.
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it being a custom among the ancients, especially in those countries, to discover the superaboundance of their overflowing affections in these kinds of gestures: one notes upon this ver. that although all Christs Parables are very moving to the affections, that none carry so much in them as this doth.
it being a custom among the ancients, especially in those countries, to discover the superabundance of their overflowing affections in these Kinds of gestures: one notes upon this for. that although all Christ Parables Are very moving to the affections, that none carry so much in them as this does.
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They carry in them the most Pathetical intimations of the greatest love;
They carry in them the most Pathetical intimations of the greatest love;
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they shew us how much of Divine affection breaths forth in the first act of special grace passing from God to a sinner:
they show us how much of Divine affection breathes forth in the First act of special grace passing from God to a sinner:
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All these acts refer to the work of Conversion and serve to express what love God applyes to the soul in this work:
All these acts refer to the work of Conversion and serve to express what love God Applies to the soul in this work:
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his is expressed in three words: He ran, he fell upon his neck, and kissed him.
his is expressed in three words: He ran, he fell upon his neck, and kissed him.
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SERMON XXII. THus far we have considered the cause of of the Father's kind carriage to his son, the Effect follows in the carriage it self:
SERMON XXII. THus Far we have considered the cause of of the Father's kind carriage to his son, the Effect follows in the carriage it self:
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This acknowledgment, is the same for substance which he had resolved upon, vers. 18, 19. He purposed,
This acknowledgment, is the same for substance which he had resolved upon, vers. 18, 19. He purposed,
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(62) sermon (DIV2)
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if ever he could meet his father, thus he would say;
if ever he could meet his father, thus he would say;
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he now not only sees him, but finds himself in his embraces, and here he poures out his soul to him.
he now not only sees him, but finds himself in his embraces, and Here he pours out his soul to him.
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There is only the last clause omitted, and why omitted is not essential to enquire;
There is only the last clause omitted, and why omitted is not essential to inquire;
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divers reasons are given, and that which seems most probable, is that his father's kind carriage,
diverse Reasons Are given, and that which seems most probable, is that his Father's kind carriage,
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and abundant expression of his love, had left him no room for it, because he now found himself accepted in quality of a son.
and abundant expression of his love, had left him no room for it, Because he now found himself accepted in quality of a son.
cc j n1 pp-f po31 n1, vhd vvn pno31 dx n1 p-acp pn31, c-acp pns31 av vvd px31 vvn p-acp n1 pp-f dt n1.
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The particular meaning of these words, as they express the nature of true repentance hath been spoken to from, vers. 18, 19. That which we have now to consider, is only his expressing of them at this time, viz. after his father had shewn himself, fully reconciled,
The particular meaning of these words, as they express the nature of true Repentance hath been spoken to from, vers. 18, 19. That which we have now to Consider, is only his expressing of them At this time, viz. After his father had shown himself, Fully reconciled,
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(62) sermon (DIV2)
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and so signally testified it in his carriage to him. Hence,
and so signally testified it in his carriage to him. Hence,
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(62) sermon (DIV2)
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SERMON XXIII. Vers. 21. And the Son said unto him, Father I have sinned against heaven,
SERMON XXIII. Vers. 21. And the Son said unto him, Father I have sinned against heaven,
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(62) sermon (DIV2)
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and in thy sight, and am no more worthy to be called thy Son. VVE now come to observe the Son's deportment to his Father;
and in thy sighed, and am no more worthy to be called thy Son. WE now come to observe the Son's deportment to his Father;
cc p-acp po21 n1, cc vbm av-dx av-dc j pc-acp vbi vvn po21 n1 pns12 av vvb pc-acp vvi dt ng1 n1 p-acp po31 n1;
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or how he carried it under these large and liberal expressions of his love to him;
or how he carried it under these large and liberal expressions of his love to him;
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(62) sermon (DIV2)
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and that is, with all humble and penitent carriage.
and that is, with all humble and penitent carriage.
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The blotting out and pardoning of his sins, doth not blot them out of his remembrance,
The blotting out and pardoning of his Sins, does not blot them out of his remembrance,
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(62) sermon (DIV2)
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or make him ever the less apprehensive of his unworthiness; no, but it draws out his humble and penitent confession.
or make him ever the less apprehensive of his unworthiness; no, but it draws out his humble and penitent Confessi.
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(62) sermon (DIV2)
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Here we may observe an Allegorical description of the great benefits which God bestows upon a sinner on believing,
Here we may observe an Allegorical description of the great benefits which God bestows upon a sinner on believing,
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(64) sermon (DIV2)
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and the very fields made to ring with acclamations of joy. In general observe this.
and the very fields made to ring with acclamations of joy. In general observe this.
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(64) sermon (DIV2)
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and deepe•t affection, not only of love, but of joy too at his return: hence the servants are set to work;
and deepe•t affection, not only of love, but of joy too At his return: hence the Servants Are Set to work;
cc j n1, xx av-j pp-f n1, cc-acp pp-f n1 av p-acp po31 n1: av dt n2 vbr vvn pc-acp vvi;
(64) sermon (DIV2)
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the best robe is brought forth tocover his nakedness, the fatted Calf killed, not only to feed, but feast him;
the best robe is brought forth tocover his nakedness, the fatted Calf killed, not only to feed, but feast him;
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a Ring is put on his hand, Shoes on his feet, and the whole house is filled with songs and mirth,
a Ring is put on his hand, Shoes on his feet, and the Whole house is filled with songs and mirth,
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(64) sermon (DIV2)
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Christ under the welcome given by a tender father to his returning son, would shadow to us the welcome that a penitent finds with God, expressed with the greatest signs and tokens of a perfect reconciliation,
christ under the welcome given by a tender father to his returning son, would shadow to us the welcome that a penitent finds with God, expressed with the greatest Signs and tokens of a perfect reconciliation,
np1 p-acp dt j-jn vvn p-acp dt j n1 p-acp po31 vvg n1, vmd vvi p-acp pno12 dt n-jn cst dt j-jn vvz p-acp np1, vvn p-acp dt js n2 cc n2 pp-f dt j n1,
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vers. 24. and they began to be merry. vers. 24. and they began to be merry.
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2. The reason given to it, vers. 24. for this my son, &c. 3. The fruit consequent upon it.
2. The reason given to it, vers. 24. for this my son, etc. 3. The fruit consequent upon it.
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bring forth, &c. What these things allude to will be considered of in their place. 3. To what end;bring forth, etc. What these things allude to will be considered of in their place. 3. To what end;
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his servants. 2. What they were to do;his Servants. 2. What they were to do;
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let us eat, and be merry. let us eat, and be merry.
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(64) sermon (DIV2)
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In the words observe, 1. The things that were done for him, vers. 22, 23. in which are, 1. The instruments used in doing them;
In the words observe, 1. The things that were done for him, vers. 22, 23. in which Are, 1. The Instruments used in doing them;
p-acp dt n2 vvb, crd dt n2 cst vbdr vdn p-acp pno31, fw-la. crd, crd n1 r-crq vbr, crd dt n2 vvn p-acp vdg pno32;
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but by real acts gives him to find what favour he is received into.
but by real acts gives him to find what favour he is received into.
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Whiles the Son is complaining of his unworthiness, and accusing his own prodigality, his father, not so much by words,
While the Son is complaining of his unworthiness, and accusing his own prodigality, his father, not so much by words,
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or the wonderful change of his condition on Conversion.
or the wondered change of his condition on Conversion.
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SERMON XXIV. Vers. 22. But the Father said to his Servants, bring forth the best robe,
SERMON XXIV. Vers. 22. But the Father said to his Servants, bring forth the best robe,
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and put it on him, and put a Ring on his hand, and Shoes on his feet. Vers. 23. And bring hither the fatted Calf, and kill it;
and put it on him, and put a Ring on his hand, and Shoes on his feet. Vers. 23. And bring hither the fatted Calf, and kill it;
cc vvd pn31 p-acp pno31, cc vvd dt n1 p-acp po31 n1, cc n2 p-acp po31 n2. np1 crd cc vvb av dt vvn n1, cc vvi pn31;
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and let us eat and be merry. Vers. 24. For this my Son was dead, and i• alive again;
and let us eat and be merry. Vers. 24. For this my Son was dead, and i• alive again;
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he was lost, and is found. And they began to be merry.
he was lost, and is found. And they began to be merry.
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THe next thing to be considered is the Provision which the Father made for, and the entertainment which he gave to his returned Son, described in these Verses. I shall briefly insist on these things.
THe next thing to be considered is the Provision which the Father made for, and the entertainment which he gave to his returned Son, described in these Verses. I shall briefly insist on these things.
dt ord n1 pc-acp vbi vvn vbz dt n1 r-crq dt n1 vvd p-acp, cc dt n1 r-crq pns31 vvd p-acp po31 j-vvn n1, vvn p-acp d n2. pns11 vmb av-j vvi p-acp d n2.
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SERMON XXV. THere are some other more particular useful observations may be here made, viz.
SERMON XXV. THere Are Some other more particular useful observations may be Here made, viz.
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1. In the offense we may observe, 1. The ground of it, viz. The information given him of his brothers entertainment, partly by his ears, confused, vers. 25. and partly by information upon enquiry, vers. 26, 27. further illustrated by the place where he was,
1. In the offence we may observe, 1. The ground of it, viz. The information given him of his Brother's entertainment, partly by his ears, confused, vers. 25. and partly by information upon enquiry, vers. 26, 27. further illustrated by the place where he was,
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SERMON XXVI. Vers. 25. Now his elder Son was in the field, and as he came out and drew nigh unto the house, he heard musick and dancing. Vers. 26. And he called one of the servants,
SERMON XXVI. Vers. 25. Now his elder Son was in the field, and as he Come out and drew High unto the house, he herd music and dancing. Vers. 26. And he called one of the Servants,
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and asked him what these things meant. Vers. 27. And he said unto him, thy brother is come,
and asked him what these things meant. Vers. 27. And he said unto him, thy brother is come,
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and thy father hath killed the fatted Calf, because he hath received him safe and sound. Vers. 28. And he was angry. —
and thy father hath killed the fatted Calf, Because he hath received him safe and found. Vers. 28. And he was angry. —
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THe third part of the Parable hath been spoken to, and therein I have have given an account of the main matter intended in the this discourse;
THe third part of the Parable hath been spoken to, and therein I have have given an account of the main matter intended in the this discourse;
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viz. To make discovery of the wretchedness and unworthiness of a sinner, the riches of the grace of God in his Conversion, the nature also and quality of converting grace.viz. To make discovery of the wretchedness and unworthiness of a sinner, the riches of the grace of God in his Conversion, the nature also and quality of converting grace.
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I shall very briefly pass over this fourth and last part; in which we have described the carriage of the elder son;
I shall very briefly pass over this fourth and last part; in which we have described the carriage of the elder son;
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by whom, we observed in the beginning, our Saviour aims at the scribes and Pharisees, whose murmuring at his familiarizing of himself with Publicans and sinners, gave occasion to this and the foregoing Parable:
by whom, we observed in the beginning, our Saviour aims At the Scribes and Pharisees, whose murmuring At his familiarizing of himself with Publicans and Sinners, gave occasion to this and the foregoing Parable:
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He is called the Elder, because these men looked upon themselves as the proper heirs and inheriters of the Promises;
He is called the Elder, Because these men looked upon themselves as the proper Heirs and inheritors of the Promises;
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took themselves to be the only men of merit, and thought that all favour shewn to Publicans was misapplyed.
took themselves to be the only men of merit, and Thought that all favour shown to Publicans was misapplied.
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In this part of the Parable there are two parts. 1. The offence which this son took at his father's carriage to his younger brother, vers. 25. to 31. 2. The Father's vindicating the righteousness and equity of the carriage, vers, 31, 32.
In this part of the Parable there Are two parts. 1. The offence which this son took At his Father's carriage to his younger brother, vers. 25. to 31. 2. The Father's vindicating the righteousness and equity of the carriage, vers, 31, 32.
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when all this was done, vers. 25. 2. The offence it self described, 1. Positively, vers. 28. 2. In its aggravations, vers. 28, 29, 30. where he justifieth himself against his father's entreaties, condemns his brother,
when all this was done, vers. 25. 2. The offence it self described, 1. Positively, vers. 28. 2. In its aggravations, vers. 28, 29, 30. where he Justifieth himself against his Father's entreaties, condemns his brother,
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and accuseth his father of ingratitude, if not injustice. I shall give you some brief hints from these several passages.
and Accuseth his father of ingratitude, if not injustice. I shall give you Some brief hints from these several passages.
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1. We may take notice where this Elder son was, when all this was done, viz. in the field, about his business, following his vocation, hard at work: Hence,
1. We may take notice where this Elder son was, when all this was done, viz. in the field, about his business, following his vocation, hard At work: Hence,
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3. His resolute refusal, grounded upon a pretended plea of just offence, where he chargeth his father for a double partiality; 1. In neglecting of him;
3. His resolute refusal, grounded upon a pretended plea of just offence, where he charges his father for a double partiality; 1. In neglecting of him;
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and not rewarding of his faithful service, wherein he accuseth him of great unkindness, vers. 29. 2. In shewing such extraordinary favour to his younger brother, who deserved ill at his hands;
and not rewarding of his faithful service, wherein he Accuseth him of great unkindness, vers. 29. 2. In showing such extraordinary favour to his younger brother, who deserved ill At his hands;
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hence, 1. He reviseth his former wicked carriage. 2. Adds his fathers kind entertainment to it, to make it look odious, vers. 30. as if his father had by this approved of his prodigality;
hence, 1. He reviseth his former wicked carriage. 2. Adds his Father's kind entertainment to it, to make it look odious, vers. 30. as if his father had by this approved of his prodigality;
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he therefore takes no notice of his repentance and return. Hence,
he Therefore Takes no notice of his Repentance and return. Hence,
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IT follows now to consider the offence it self, and that which we have here principally to take notice of, is the plea which his son useth to justifie his anger.
IT follows now to Consider the offence it self, and that which we have Here principally to take notice of, is the plea which his son uses to justify his anger.
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& yet thou never gavest me a kid, that I might make merry with my friends. Vers. 30. But as soon as this thy son was come, which had devoured thy living with harlots, thou hast killed for him the fatted calf.
& yet thou never Gavest me a kid, that I might make merry with my Friends. Vers. 30. But as soon as this thy son was come, which had devoured thy living with harlots, thou hast killed for him the fatted calf.
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Lo those many years I do serve thee, neither at any time transgressed I thy commandment,
Lo those many Years I do serve thee, neither At any time transgressed I thy Commandment,
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therefore came his father out, and entreated him. Vers. 29. And he answering said to his father,
Therefore Come his father out, and entreated him. Vers. 29. And he answering said to his father,
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SERMON XXVII. Vers. 28. And he was angry and would not go in:
SERMON XXVII. Vers. 28. And he was angry and would not go in:
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In particular we may observe. 1. Wherein he discovered his anger, he would not go in. 2: His fathers meekness and condescendency to him, he went out and entreated him.
In particular we may observe. 1. Wherein he discovered his anger, he would not go in. 2: His Father's meekness and condescendency to him, he went out and entreated him.
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But then as great a scruple may arise on the other hand, viz. Shall the penitent Prodigal have no portion again? Is not all repaired in Christ, which we lost in Adam? Was not Paul, though he had been a persecuter, &c. upon his conversion made a just heir? But to come to some resolution:
But then as great a scruple may arise on the other hand, viz. Shall the penitent Prodigal have no portion again? Is not all repaired in christ, which we lost in Adam? Was not Paul, though he had been a Persecutor, etc. upon his conversion made a just heir? But to come to Some resolution:
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I now proceed to make some observations.
I now proceed to make Some observations.
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because the Master bid the servants let the tares grow till harvest, therefore Churches are to suffer manifest hypocrites without censuring of them: but this may suffice.
Because the Master bid the Servants let the tares grow till harvest, Therefore Churches Are to suffer manifest Hypocrites without censuring of them: but this may suffice.
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We must not think, because every labourer had his penny, therefore the degrees of glory are all equal:
We must not think, Because every labourer had his penny, Therefore the Degrees of glory Are all equal:
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Except we take this rule, we shall scarce find any Parable, but will involve us in difficulty.
Except we take this Rule, we shall scarce find any Parable, but will involve us in difficulty.
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yet what wrong is this? Is there not room left for free grace to a Prodigal? So Tertullian glosseth it, Posuit illos in parabold, non quales erant, sed quales esse debuerant.
yet what wrong is this? Is there not room left for free grace to a Prodigal? So Tertullian Glosseth it, He placed Illos in parabold, non quales Erant, sed quales esse debuerant.
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We know the Pharisees thought well of themselves, but saith our Saviour, put case you are the men you pretend,
We know the Pharisees Thought well of themselves, but Says our Saviour, put case you Are the men you pretend,
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Or the argument may be by way of Concession:
Or the argument may be by Way of Concession:
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much more may I entertain Publicans and Sinners, without injuring you, who deserve nothing, who are holy only in pretence.
much more may I entertain Publicans and Sinners, without injuring you, who deserve nothing, who Are holy only in pretence.
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and receive his younger son without detriment to the other;
and receive his younger son without detriment to the other;
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Though his son had been faithful, and careful, and was heir, yet his father could make a feast,
Though his son had been faithful, and careful, and was heir, yet his father could make a feast,
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The Son might seem to have some plea against his Father, but indeed had none, much less have you against me:
The Son might seem to have Some plea against his Father, but indeed had none, much less have you against me:
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Our Saviours design is to convince the Pharisees of the unreasonableness of their murmurings; and he doth it by an argument â majori ad minus. q. d.
Our Saviors Design is to convince the Pharisees of the unreasonableness of their murmurings; and he does it by an argument â majori ad minus. q. worser.
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yet there is some shadow of those in these, and that is all that we seek in a Parable.
yet there is Some shadow of those in these, and that is all that we seek in a Parable.
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Now though there be a vast disproportion between God and the Creature, between heavenly and earthly things,
Now though there be a vast disproportion between God and the Creature, between heavenly and earthly things,
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Parables are similitudes, in which spiritual things are familiarized to us by earthly things, by way of allusion:
Parables Are Similitudes, in which spiritual things Are familiarized to us by earthly things, by Way of allusion:
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It is a good rule in Divinity, That all expressions in Parables must be so interpreted as to agree with other plain Scriptures, referring to the same thing.
It is a good Rule in Divinity, That all expressions in Parables must be so interpreted as to agree with other plain Scriptures, referring to the same thing.
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as may be reduced to the general, and may bear & suit with it according to the Analogy of faith.
as may be reduced to the general, and may bear & suit with it according to the Analogy of faith.
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You have the occasion of the Parable, verse. 1. 2. Hence the interpretation of every particular must be such,
You have the occasion of the Parable, verse. 1. 2. Hence the Interpretation of every particular must be such,
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for his business is to silence their murmurings:
for his business is to silence their murmurings:
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It is certain Christ must aim at the Pharisees in this eldest son, else the scope and purport of the Parable had been Alien from his present designe, and so to no purpose;
It is certain christ must aim At the Pharisees in this eldest son, Else the scope and purport of the Parable had been Alien from his present Design, and so to no purpose;
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but been kept from such foul enormities; and through infirmitiy are sometimes stumbled at such providences of God:
but been kept from such foul enormities; and through infirmitiy Are sometime stumbled At such providences of God:
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and hath so far prevailed with some, as to make them interpret this eldest son to signifie the Godly, who (by a religious education) have not fallen into,
and hath so Far prevailed with Some, as to make them interpret this eldest son to signify the Godly, who (by a religious education) have not fallen into,
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but here seems to be a scruple, viz. How comes it then that his father saith, All that I have is thine? Have unregenerate men a title to Gods, spiritual grace and favour? This objection seems at first blush to carry some force with it,
but Here seems to be a scruple, viz. How comes it then that his father Says, All that I have is thine? Have unregenerate men a title to God's, spiritual grace and favour? This objection seems At First blush to carry Some force with it,
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and so under them at hypocritical Professors, legal men, and vain boasters;
and so under them At hypocritical Professors, Legal men, and vain boaster's;
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I have in this discourse interpreted the elder son to aim firstly at the Scribes and Pharisees,
I have in this discourse interpreted the elder son to aim firstly At the Scribes and Pharisees,
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Before I come to particular observations, it is needful to clear these words from an objection.
Before I come to particular observations, it is needful to clear these words from an objection.
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It was meet, &c. and he gives the reason of it, vers. 32.It was meet, etc. and he gives the reason of it, vers. 32.
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nor put him besides his own, all that I have is thine. 3. That there was sufficient cause for the joyful reception of his Prodigal son;
nor put him beside his own, all that I have is thine. 3. That there was sufficient cause for the joyful reception of his Prodigal son;
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2. That there was no wrong done to him by thus entertaining of his brother, it diminished not his Portion,
2. That there was no wrong done to him by thus entertaining of his brother, it diminished not his Portion,
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IN the last place we have to consider of the fathers vindication of the righteousness and equity of his carriage to his younger son, in which he asserts three things. 1. That there was no such occasion offered of making such a feast for him, thou art ever with me.
IN the last place we have to Consider of the Father's vindication of the righteousness and equity of his carriage to his younger son, in which he asserts three things. 1. That there was no such occasion offered of making such a feast for him, thou art ever with me.
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for this thy Brother was dead and is alive again; and was lost, and is found.
for this thy Brother was dead and is alive again; and was lost, and is found.
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SERMON XXVIII. Vers. 31. And he said unto him, Son thou art ever with me and all that I have is thine. Vers. 32. It was meet that we should make mercy, and be glad.
SERMON XXVIII. Vers. 31. And he said unto him, Son thou art ever with me and all that I have is thine. Vers. 32. It was meet that we should make mercy, and be glad.
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we ask comforts o• this life, but not to encourage our chearful serving of God with them,
we ask comforts o• this life, but not to encourage our cheerful serving of God with them,
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but to spend them upon our Lusts: and when it is so, it is Gods greater love to deny us: Jam. 4. 3.
but to spend them upon our Lustiest: and when it is so, it is God's greater love to deny us: Jam. 4. 3.
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he comes mannerly, as if he would not grieve him, while yet he is plotting his greatest disgrace,
he comes mannerly, as if he would not grieve him, while yet he is plotting his greatest disgrace,
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and how to carry himself most unworthily.
and how to carry himself most unworthily.
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Reas. From the naturally remaining activity of Conscience which is in men, and hath in all some power, excepting such consciences as are cauterized.Reas. From the naturally remaining activity of Conscience which is in men, and hath in all Some power, excepting such Consciences as Are cauterized.
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men have something in them accusing or excusing, Rom. 2. 15. Whence it comes to pass that though the hearts and wills of fallen me• readily close with and approve of Wickedness yet their natural shame, fear, self-condemnation makes them to palliate and shadow it under self-cheating and deceiving pretences:
men have something in them accusing or excusing, Rom. 2. 15. Whence it comes to pass that though the hearts and wills of fallen me• readily close with and approve of Wickedness yet their natural shame, Fear, self-condemnation makes them to palliate and shadow it under self-cheating and deceiving pretences:
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thus they hide their sin from themselves, and think they do so from God too.
thus they hide their since from themselves, and think they do so from God too.
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USE. To Admonish us to look to our own hearts, and in special to beware to our selves in our Prayers:USE. To Admonish us to look to our own hearts, and in special to beware to our selves in our Prayers:
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we often seem to go fairly to God and call him Father, to ask things of him which to us may seem rational:
we often seem to go fairly to God and call him Father, to ask things of him which to us may seem rational:
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thus the younger Son thought it but fair, that being (as he supposed) at age and discretion to dispose o• his own, he might without fault demand his Portion:
thus the younger Son Thought it but fair, that being (as he supposed) At age and discretion to dispose o• his own, he might without fault demand his Portion:
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we many times ask these and those things in prayer mannerly in expression, but let us beware lest for all that the wickedness o• our hearts be in it:
we many times ask these and those things in prayer mannerly in expression, but let us beware lest for all that the wickedness o• our hearts be in it:
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we ask gifts, but possible to be proud of, and get applause by, and not t• serve God with them;
we ask Gifts, but possible to be proud of, and get applause by, and not t• serve God with them;
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SERMON II.
SERMON II
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TOuching the Party of whom he makes the demand, and title which he puts upon him, Father, whiles he studies ingratitude and proud self-dependence, he puts on a cloak of submission, he acknowledgeth his Father •y his title,
TOuching the Party of whom he makes the demand, and title which he puts upon him, Father, while he studies ingratitude and proud self-dependence, he puts on a cloak of submission, he acknowledgeth his Father •y his title,
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although he is not willing to be at •is dispose; Hence we may observe. Doct. 1. That the most wicked intentions are sometimes cloathed with the fairest pretences.
although he is not willing to be At •is dispose; Hence we may observe. Doct. 1. That the most wicked intentions Are sometime clothed with the Fairest pretences.
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Men are not content to dissemble one with another, but with God too.
Men Are not content to dissemble one with Another, but with God too.
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The name Father, •s a name of honour, and when the Son calls him Father, he makes a shew of acknowledging him in all that dignity, power, priviledg which a Father hath of his Children:
The name Father, •s a name of honour, and when the Son calls him Father, he makes a show of acknowledging him in all that dignity, power, privilege which a Father hath of his Children:
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SERMON III. 4. VVE are in the next place to consider of the Fathers conceding act, or yeelding unto the unreasonble demand of his Son;
SERMON III. 4. WE Are in the next place to Consider of the Father's conceding act, or yielding unto the unreasonable demand of his Son;
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in these words, And he divided unto them his living.
in these words, And he divided unto them his living.
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To argue from hence that there is a Portion due from God to any men, is a straining the Parable beyond our Saviours meaning:
To argue from hence that there is a Portion due from God to any men, is a straining the Parable beyond our Saviors meaning:
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This action of the Father is brought in here, only to express and signifie to us, Gods bounty, that by comparing of it, we may thereby be better advantaged to discover the greatness of mans impiety,
This actium of the Father is brought in Here, only to express and signify to us, God's bounty, that by comparing of it, we may thereby be better advantaged to discover the greatness of men impiety,
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and withal to give us to see and consider, how far the Providence of God can, without deserving any just imputation, indulge wicked men,
and withal to give us to see and Consider, how Far the Providence of God can, without deserving any just imputation, indulge wicked men,
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and forward them in their sinful wayes. Hence,
and forward them in their sinful ways. Hence,
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SERMON IV. 2. HE takes all with him; He gathered all together; He leaves nothing behind him:
SERMON IV. 2. HE Takes all with him; He gathered all together; He leaves nothing behind him:
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What this all is, we have already heard, viz. All the outward blessing, favours, priviledges which God bestowes upon the Children of men, be it more or less. Hence,
What this all is, we have already herd, viz. All the outward blessing, favours, privileges which God bestows upon the Children of men, be it more or less. Hence,
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We might also have taken notice of the comparison which is used in the text to illustrate his Apostasie, viz. a journey, he took his journey: or went a Pilgrimage:
We might also have taken notice of the comparison which is used in the text to illustrate his Apostasy, viz. a journey, he took his journey: or went a Pilgrimage:
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SERMON V. VVE have thus heard of the place whither the young son carried his estate, telling us that wicked men love to have the greatest advantage to sin without any restraint:
SERMON V. WE have thus herd of the place whither the young son carried his estate, telling us that wicked men love to have the greatest advantage to sin without any restraint:
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whence we may take notice of this.
whence we may take notice of this.
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As it is described, vers. •4, 15, 16. The spiritual entendment of this part of the Parable, is to shew us to what miserable exigencies God brings a sinner,
As it is described, vers. •4, 15, 16. The spiritual entendment of this part of the Parable, is to show us to what miserable exigencies God brings a sinner,
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SERMON VI. Vers. 14. And when he had spent all, there arose a mighty famine in that land;
SERMON VI. Vers. 14. And when he had spent all, there arose a mighty famine in that land;
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and he began to be in want.
and he began to be in want.
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IN the younger Son's departure from his Father, there were two things proposed as observable. 1. His folly. 2. His misery.
IN the younger Son's departure from his Father, there were two things proposed as observable. 1. His folly. 2. His misery.
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Hitherto we have been considering the former of these, the words read bring us to the latter. hence
Hitherto we have been considering the former of these, the words read bring us to the latter. hence
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It follows to consider of the misery which ensued upon this folly:
It follows to Consider of the misery which ensued upon this folly:
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and what distressing difficulties he reduceth him unto in order to his recovery and return to the true way of blessedness:
and what distressing difficulties he reduceth him unto in order to his recovery and return to the true Way of blessedness:
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As also to discover the miserable shifts that poor sinners will make to re•ress their misery,
As also to discover the miserable shifts that poor Sinners will make to re•ress their misery,
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before they will think of seeking the grace of God: these things will more fully appear in the prosecution.
before they will think of seeking the grace of God: these things will more Fully appear in the prosecution.
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This misery of the Prodigal is described by three things. 1. By the leading cause or occasions of it, with an awful effect: vers. 14. •.
This misery of the Prodigal is described by three things. 1. By the leading cause or occasions of it, with an awful Effect: vers. 14. •.
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The sordid course which he took for the re•ieving of himself in his distressed condition, vers. 15. 3. The utter failing of all relief and supply,
The sordid course which he took for the re•ieving of himself in his distressed condition, vers. 15. 3. The utter failing of all relief and supply,
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even the poorest of all, vers. 16. of these in order.
even the Poorest of all, vers. 16. of these in order.
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1. The leading causes or occasions of it, &c. vers. 14. 1. The causes or occasions here mentioned are two. 1. The first is from himself,
1. The leading Causes or occasions of it, etc. vers. 14. 1. The Causes or occasions Here mentioned Are two. 1. The First is from himself,
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or his former prodigality, when he had spent all.
or his former prodigality, when he had spent all.
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2. The other is from the place which he was then in, there arose a mighty famine in that land.
2. The other is from the place which he was then in, there arose a mighty famine in that land.
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2. The effect of this noted in the vers. is, the distress which he was now brought to, He began to be in want.
2. The Effect of this noted in the vers. is, the distress which he was now brought to, He began to be in want.
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His misery began from himself, his own riot had wasted his substance, and now all was gone.
His misery began from himself, his own riot had wasted his substance, and now all was gone.
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It was a sad alteration which befel this poor young man, a few dayes ago he was swaggering and spending with th• best, his Coffers full,
It was a sad alteration which befell this poor young man, a few days ago he was swaggering and spending with th• best, his Coffers full,
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and he scattered it by handfuls, but now nothing remains, all is gone and that not by some unfore-seen inevitable providence (there had then been some room to have pittied and excused him) but by his own improvidence;
and he scattered it by handfuls, but now nothing remains, all is gone and that not by Some unforeseen inevitable providence (there had then been Some room to have pitied and excused him) but by his own improvidence;
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he had lived to be his own Executor, He had spent all. The Word in the Text signifies to consume a thing, not in a way of prudent and frugal expense, but in foolish prodigality.
he had lived to be his own Executor, He had spent all. The Word in the Text signifies to consume a thing, not in a Way of prudent and frugal expense, but in foolish prodigality.
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That poor man is the blameable cause of his own misery;
That poor man is the blameable cause of his own misery;
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though it be a plain conclusion from the words, yet, having hinted at it before, I pass it over here.
though it be a plain conclusion from the words, yet, having hinted At it before, I pass it over Here.
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The main thing I would now take notice of in the words is, that his own stock failed him, all his portion came to nothing. Hence.
The main thing I would now take notice of in the words is, that his own stock failed him, all his portion Come to nothing. Hence.
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SERMON VII. 2 THus of the causes of, or leading occasions to this young Man's misery;
SERMON VII. 2 THus of the Causes of, or leading occasions to this young Man's misery;
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i• follows to take notice of one great effect arising from it, according as it is expressed in this vers. He began to be in want.
i• follows to take notice of one great Effect arising from it, according as it is expressed in this vers. He began to be in want.
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The word that is used in our Text signifies to be, or to fall behind, and is wont to be used of such as come too late to a Feast,
The word that is used in our Text signifies to be, or to fallen behind, and is wont to be used of such as come too late to a Feast,
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as the five foolish Virgins, Mat. 25. 11. or of men that are left behind in a Race,
as the five foolish Virgins, Mathew 25. 11. or of men that Are left behind in a Raze,
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as Heb. 4. 1. The meaning of it in our Text is, that he now began to be pinched with indigence,
as Hebrew 4. 1. The meaning of it in our Text is, that he now began to be pinched with indigence,
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now the sense of the misery of his condition came upon him: Such is our English phrase, to fall behind, and to be brought into straits.
now the sense of the misery of his condition Come upon him: Such is our English phrase, to fallen behind, and to be brought into straits.
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Things are here expressed (as we heard) according to appearance, a man is not pinched with want till he feels it, and is oppressed with it: Hence,
Things Are Here expressed (as we herd) according to appearance, a man is not pinched with want till he feels it, and is oppressed with it: Hence,
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2. The ignoble and sordid manner of life which he was put to, to feed swine, which was among the Jews accounted the basest life of all, men of that occupation were contemned, none would have any communion with them:
2. The ignoble and sordid manner of life which he was put to, to feed Swine, which was among the jews accounted the Basest life of all, men of that occupation were contemned, none would have any communion with them:
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Shepherds were of good account, but Swineherds were not admitted to the society of men.
Shepherd's were of good account, but Swineherds were not admitted to the society of men.
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That by this Citizen, Satan is to be understood, is the received interpretation, and his setting him to keep swine, intimates the contemptible employment and service which he occupieth sinners about.
That by this Citizen, Satan is to be understood, is the received Interpretation, and his setting him to keep Swine, intimates the contemptible employment and service which he occupieth Sinners about.
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We may gather up the substance of this vers. into a few brief notes.
We may gather up the substance of this vers. into a few brief notes.
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SERMON VIII. Vers. 15. And he went and joyned himself to a Citizen in that Country,
SERMON VIII. Vers. 15. And he went and joined himself to a Citizen in that Country,
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and he sent him into his fields to feed swine.
and he sent him into his fields to feed Swine.
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2. VVE are now to consider of the sordid course which the young man took for his relief, expressed in these words.
2. WE Are now to Consider of the sordid course which the young man took for his relief, expressed in these words.
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When once he felt his want, he sat not still: Sense of misery will readily drive the creature to seek supply:
When once he felt his want, he sat not still: Sense of misery will readily drive the creature to seek supply:
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and so far he did well: God would not have awakened sinners to sit still: but yet he takes a very wrong course, and therein he discovered his folly:
and so Far he did well: God would not have awakened Sinners to fit still: but yet he Takes a very wrong course, and therein he discovered his folly:
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As good sit still as rise to fall. The course which he took is here exprest emphatically, and set forth notably;
As good fit still as rise to fallen. The course which he took is Here expressed emphatically, and Set forth notably;
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in two things doth the misery appear which he brought upon himself by this course. 1. The servitude or slavery which he voluntarily put himself upon, illustrated and aggravated in two circumstances. 1. It was his own act, He went and joyned. 2. It was to one of that Country, to a stranger.
in two things does the misery appear which he brought upon himself by this course. 1. The servitude or slavery which he voluntarily put himself upon, illustrated and aggravated in two Circumstances. 1. It was his own act, He went and joined. 2. It was to one of that Country, to a stranger.
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[ Have filled his belly ] i. e. answered his desires, or satisfied his wants, or gotten content to his soul.[ Have filled his belly ] i. e. answered his Desires, or satisfied his Wants, or got content to his soul.
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[ He would fain ] the word signifies to covet, to lust, to long earnestly for a thing, noting the reachings and desires of carnal corruption.[ He would fain ] the word signifies to covet, to lust, to long earnestly for a thing, noting the reachings and Desires of carnal corruption.
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And would fain have filled his belly, &c. 2. That even this poor and contemptible succour failed him: No men gave him. And would fain have filled his belly, etc. 2. That even this poor and contemptible succour failed him: No men gave him.
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Husk, and draff would now have contented him, if he might but have had his belly full of them:
Husk, and draff would now have contented him, if he might but have had his belly full of them:
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but he would fain have made a swine of himself, and give himself leave to be a fellow-comoner with his hogs:
but he would fain have made a Swine of himself, and give himself leave to be a fellow-comoner with his hogs:
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1. The base and sordid spirit he was reduced unto, the Citizen sent him to keep swine,
1. The base and sordid Spirit he was reduced unto, the Citizen sent him to keep Swine,
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VVE now come to consider the miserable issue of all his endeavours, and the utter extremity which he was reduced unto, intimated in this verse, and is considerable in two things.
WE now come to Consider the miserable issue of all his endeavours, and the utter extremity which he was reduced unto, intimated in this verse, and is considerable in two things.
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SERMON IX. Vers. 16. And he would fain have filled his belly with the huskes that the swine did eat;
SERMON IX. Vers. 16. And he would fain have filled his belly with the husks that the Swine did eat;
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and no man gave unto him.
and no man gave unto him.
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[ With the husks ] The word signifies, the rinds or parings of fruits, the pods of beans, pease, &c. with which in those countries they fed their hogs:[ With the husks ] The word signifies, the rinds or parings of fruits, the pods of beans, peas, etc. with which in those countries they fed their hogs:
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and afterwards Acorns, and such like course things were called by the same word: it here intends the things of the world, earthly things, things of this life.
and afterwards Acorns, and such like course things were called by the same word: it Here intends the things of the world, earthly things, things of this life.
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[ That the swine eat ] i. e. [ That the Swine eat ] i. e.
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Such things as earthly minded men (who are here called swine) did feed themselves withal.
Such things as earthly minded men (who Are Here called Swine) did feed themselves withal.
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[ And no man gave to him ] i. e. He failed in all his endeavours, he could find out no way to attain them. Hence;[ And no man gave to him ] i. e. He failed in all his endeavours, he could find out no Way to attain them. Hence;
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but there are many of them, and he is at the command of them all;
but there Are many of them, and he is At the command of them all;
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each claims an empire over the soul, and sets him on work to make provision for it, there is the lust of the flesh,
each claims an empire over the soul, and sets him on work to make provision for it, there is the lust of the Flesh,
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or carnal concupiscence, the lust of the eye, or covetousness, the pride of the life, or ambition, these must all be obeyed.
or carnal concupiscence, the lust of the eye, or covetousness, the pride of the life, or ambition, these must all be obeyed.
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3. The lusts of an unregenerate man are infatiable:
3. The Lustiest of an unregenerate man Are insatiable:
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Like the horse-leeches two daughters, or like the barren womb, they never say they have enough, or like the grave, which is still gaping after more,Like the Horseleeches two daughters, or like the barren womb, they never say they have enough, or like the grave, which is still gaping After more,
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hence so compared, Rom. 3. 13. Their throat is an open Sepulchre. all concupiscence labours of a dropsie, the more it hath, the more it craves.
hence so compared, Rom. 3. 13. Their throat is an open Sepulchre. all concupiscence labours of a dropsy, the more it hath, the more it craves.
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When a man hath done his utmost to make provision for, he can never give content to his carnal desire, Pro. 27. 20. And there is great reason for it,
When a man hath done his utmost to make provision for, he can never give content to his carnal desire, Pro 27. 20. And there is great reason for it,
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because concupiscence hath diverted the heart of man from the only soul satisfying object, to empty things.
Because concupiscence hath diverted the heart of man from the only soul satisfying Object, to empty things.
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4. The outward favours which God bestoweth upon men are the proper objects upon which their lusts are placed,
4. The outward favours which God bestoweth upon men Are the proper objects upon which their Lustiest Are placed,
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& from which they seek their satisfaction. Every carnal heart hath (with Demas) embraced the present world:
& from which they seek their satisfaction. Every carnal heart hath (with Demas) embraced the present world:
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When man left God he went to the Creature, and what God had provided to express his bounty to him in, that hath he abused to serve his lust withal:
When man left God he went to the Creature, and what God had provided to express his bounty to him in, that hath he abused to serve his lust withal:
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It is the world and the things of the world that his heart is in love with, which is opposite to the love of the father, 1. Joh. 2. 15. God hath in just judgment set the world in mens hearts,
It is the world and the things of the world that his heart is in love with, which is opposite to the love of the father, 1. John 2. 15. God hath in just judgement Set the world in men's hearts,
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for that they know no other good, nor seek any other content;
for that they know no other good, nor seek any other content;
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not God himselfe, but his common favours are their portion, whether natural endowments, or occasional blessings.
not God himself, but his Common favours Are their portion, whither natural endowments, or occasional blessings.
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5. The natural man can spare nothing of these from his lusts: The truth is, all is too little;
5. The natural man can spare nothing of these from his Lustiest: The truth is, all is too little;
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every thing is lost that doth not feed some lust or other:
every thing is lost that does not feed Some lust or other:
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every lust is like Nabal, only generous and noble to it self, but churlish to David: It may be said of every lust,
every lust is like Nabal, only generous and noble to it self, but churlish to David: It may be said of every lust,
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as was said of great Alexander. Unus Pellaeo juveni non sufficit orbis. Hence then it is no wonder if so many lusts think themselves straitned;
as was said of great Alexander. Unus Pelleaeus juveni non sufficit Orbis. Hence then it is no wonder if so many Lustiest think themselves straitened;
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the natural man is bound to please all his lusts, and there is not enough in a whole world to give them content,
the natural man is bound to please all his Lustiest, and there is not enough in a Whole world to give them content,
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and then it is not to be thought strange, if he cannot spare any thing in the world from them.
and then it is not to be Thought strange, if he cannot spare any thing in the world from them.
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6. The serving of God and serving a man's lusts are things directly contrary the one to the other;
6. The serving of God and serving a Man's Lustiest Are things directly contrary the one to the other;
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and hence a man cannot do them both. That man who seeks his own glory, cannot seek the Glory of God;
and hence a man cannot do them both. That man who seeks his own glory, cannot seek the Glory of God;
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they that mind their own things, cannot mind the things which are of God:
they that mind their own things, cannot mind the things which Are of God:
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And this is the very reason why men can allow God nothing of glory at all,
And this is the very reason why men can allow God nothing of glory At all,
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because they think they shall then wrong themselves, dissatisfie their own lusts:
Because they think they shall then wrong themselves, dissatisfy their own Lustiest:
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If men should sincerely improve their wit and parts for God, they should then lose their own commendations from men;
If men should sincerely improve their wit and parts for God, they should then loose their own commendations from men;
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if they should lay out their health, and strength, and power, and wealth for God, their lusts would want it:
if they should lay out their health, and strength, and power, and wealth for God, their Lustiest would want it:
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and, it being so that they are full resolved in it to deny their concupiscence nothing,
and, it being so that they Are full resolved in it to deny their concupiscence nothing,
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when the creatures, which are now groaning under the pressure of violently imposed vanity, shall come in as witnesses against you,
when the creatures, which Are now groaning under the pressure of violently imposed vanity, shall come in as Witnesses against you,
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and be earnest pleaders that the wrong which you have done them may be righted upon you? Be therefore awakened to see the vileness of your own hearts, bewail your grievous folly, seek repentance and pardon, that you may be cleared of this dreadful charge in the great day of account.
and be earnest pleaders that the wrong which you have done them may be righted upon you? Be Therefore awakened to see the vileness of your own hearts, bewail your grievous folly, seek Repentance and pardon, that you may be cleared of this dreadful charge in the great day of account.
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3. We come to consider of the place whither he carried his substance, into a far countrey: i. e.
3. We come to Consider of the place whither he carried his substance, into a Far country: i. e.
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to get as far out of his fathers sight, and care, and counsel as he could: Hence observe this.
to get as Far out of his Father's sighed, and care, and counsel as he could: Hence observe this.
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and your torments shall bear proportion to the favours which you have now enjoyed;
and your torments shall bear proportion to the favours which you have now enjoyed;
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when the fuel of that fire in which you shall burn eternally, shall be made of abused goodness,
when the fuel of that fire in which you shall burn eternally, shall be made of abused Goodness,
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The Apostle tells us, It is subjected not willingly, but by reason of him who hath subjected it in hope, Rom. 8. 20. The reason of it lyeth here, sinful man hath gotten it into his hands, God hath providentially given him a Portion of these things,
The Apostle tells us, It is subjected not willingly, but by reason of him who hath subjected it in hope, Rom. 8. 20. The reason of it lies Here, sinful man hath got it into his hands, God hath providentially given him a Portion of these things,
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USE. 1. Hence we see one great reason of the vanity of the creature:USE. 1. Hence we see one great reason of the vanity of the creature:
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hence they gather all together, and leave nothing behind, and resolve that they will not part with so much as an hoof for God and his service.
hence they gather all together, and leave nothing behind, and resolve that they will not part with so much as an hoof for God and his service.
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2. Do you not know that by thus doing you are laying up treasures of wrath for your selves? And will not your account be fearful and tremendous,
2. Do you not know that by thus doing you Are laying up treasures of wrath for your selves? And will not your account be fearful and tremendous,
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and instead of it lead goodness into rebellion? cannot Jesurun wax fat, but he must presently kick? out of doubt a merciful God is grievously provoked by such things as these.
and instead of it led Goodness into rebellion? cannot Jeshurun wax fat, but he must presently kick? out of doubt a merciful God is grievously provoked by such things as these.
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he may well expostulate with you, as he did with them in, Deut. 32. 5. Do ye thus requite the Lord, Oh foolish people and unwise? Do ye not know that goodness leads unto Repentance? Rom. 2. 4. And will you resist that leading,
he may well expostulate with you, as he did with them in, Deuteronomy 32. 5. Do you thus requite the Lord, O foolish people and unwise? Do you not know that Goodness leads unto Repentance? Rom. 2. 4. And will you resist that leading,
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1. This is a most ungrateful requital of God; it is a most shameful abuse of his goodness:
1. This is a most ungrateful requital of God; it is a most shameful abuse of his Goodness:
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for we desire not the knowledge of thy wayes? Job 21. 14. Be convinced of folly and madness, and hence consider.for we desire not the knowledge of thy ways? Job 21. 14. Be convinced of folly and madness, and hence Consider.
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but must you needs carry away the whole creation of Gods goodness with you? Shall God gratifie your desires in giving you a large portion of his bounty,
but must you needs carry away the Whole creation of God's Goodness with you? Shall God gratify your Desires in giving you a large portion of his bounty,
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and can you not give him one hearty acknowledgment for it all, but because he gives you in abundance, do you therefore say to the Almighty depart from us,
and can you not give him one hearty acknowledgment for it all, but Because he gives you in abundance, do you Therefore say to the Almighty depart from us,
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Consider of it solemnly, is it not enough for you to go away from God your selves,
Consider of it solemnly, is it not enough for you to go away from God your selves,
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USE. 3. Let this serve to convince unregenerate men of their great wickedness, and shew them what a dreadful account they will have to give in to God at the great day:USE. 3. Let this serve to convince unregenerate men of their great wickedness, and show them what a dreadful account they will have to give in to God At the great day:
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sin that reigns there will not have it to be so, and men have taken it up as a practical resolution, that they will sooner displease God than their lusts.
since that reigns there will not have it to be so, and men have taken it up as a practical resolution, that they will sooner displease God than their Lustiest.
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Let the name and interest of Christ call never so much for their assistance, lust countermands,
Let the name and Interest of christ call never so much for their assistance, lust countermands,
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and they live at their devotions hereupon, let God call for their service, let their consciences tell them they wrong their own souls.
and they live At their devotions hereupon, let God call for their service, let their Consciences tell them they wrong their own Souls.
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as they have a great portion of Gods blessings, so they have great lusts to gratifie,
as they have a great portion of God's blessings, so they have great Lustiest to gratify,
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if he would but propound it to himself as his business to live to him? but alas,
if he would but propound it to himself as his business to live to him? but alas,
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we think, oh, what, and how much might such and such a man do for God,
we think, o, what, and how much might such and such a man do for God,
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We often see it is so, and wonder whence it comes so to be;
We often see it is so, and wonder whence it comes so to be;
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USE, 2. Here also see the reason why persons of greatest abilities and advantages, are many times the most averse from doing any thing to the glory of God:USE, 2. Here also see the reason why Persons of greatest abilities and advantages, Are many times the most averse from doing any thing to the glory of God:
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and so in application they lose their end and become vain.
and so in application they loose their end and become vain.
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they are Talents which might be traded withall for him, but a wicked heart having seduced him, he turns them into another stream,
they Are Talents which might be traded withal for him, but a wicked heart having seduced him, he turns them into Another stream,
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The creature hath in its self its usefulness, every creature of God hath a natural capacity of being improved to his glory, man might as well honour God with his wit and parts, and substance as dishonour him;
The creature hath in its self its usefulness, every creature of God hath a natural capacity of being improved to his glory, man might as well honour God with his wit and parts, and substance as dishonour him;
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and diverted it from its native and proper use, which was for the service of God, to his own wicked and sinister ends, by vertue whereof it comes to be in vain.
and diverted it from its native and proper use, which was for the service of God, to his own wicked and sinister ends, by virtue whereof it comes to be in vain.
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and he through the vanity of his mind, having it at his own dispose, hath carried it away from God,
and he through the vanity of his mind, having it At his own dispose, hath carried it away from God,
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DOCT. Sinful Man left to himself, denies God the glory of all his goodness.
DOCT. Sinful Man left to himself, Denies God the glory of all his Goodness.
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Let God bestow upon him whatever he pleaseth, for him never so much, yet he takes it not a• any engagement upon him to serve God, o• glorifie him, but dishonoureth him with all.
Let God bestow upon him whatever he Pleases, for him never so much, yet he Takes it not a• any engagement upon him to serve God, o• Glorify him, but Dishonors him with all.
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This was the sin which the Prophet laid to the charge of that wicked King, Dan. 5. 23. The God in whose hand thy breath is,
This was the since which the Prophet laid to the charge of that wicked King, Dan. 5. 23. The God in whose hand thy breath is,
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and whose are 〈 ◊ 〉 thy wayes, thou hast not glorified. and whose Are 〈 ◊ 〉 thy ways, thou hast not glorified.
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And this Pa• declares to be the guize of men who are strangers from the grace of God, Rom. 2. 4, 5. The evidence and ground of this truth will appear if we lay together these particulars.
And this Pa• declares to be the guise of men who Are Strangers from the grace of God, Rom. 2. 4, 5. The evidence and ground of this truth will appear if we lay together these particulars.
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1. The heart of every natural man is estrat•ged from God:
1. The heart of every natural man is estrat•ged from God:
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they are born so, Psal. 53. 3• They go astray as soon as they be born:
they Are born so, Psalm 53. 3• They go astray as soon as they be born:
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there is a• estrangement in the understanding, they know him not, though God be near them, they se• him not;
there is a• estrangement in the understanding, they know him not, though God be near them, they se• him not;
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though he doth all for them, they do not observe it, Hos. 2. 8. She did not know I gave her Corn, &c. There is an estrangement in the Will, they care not for God, they are his enemies;
though he does all for them, they do not observe it, Hos. 2. 8. She did not know I gave her Corn, etc. There is an estrangement in the Will, they care not for God, they Are his enemies;
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yea, enmity it self against him Rom. 8. 7. They are estranged in their affections,
yea, enmity it self against him Rom. 8. 7. They Are estranged in their affections,
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hence they are called haters of God, Rom. •. 30. Now by vertue of this estrangedness, they are wholly indisposed,
hence they Are called haters of God, Rom. •. 30. Now by virtue of this estrangedness, they Are wholly indisposed,
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and utterly averse to the fear and service of God.
and utterly averse to the Fear and service of God.
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2. There are many lusts in the heart of every unregenerate man to which he is enslaved man, by seeking an unbounded liberty, had changed one good Lord,
2. There Are many Lustiest in the heart of every unregenerate man to which he is enslaved man, by seeking an unbounded liberty, had changed one good Lord,
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for many tyrannical ones, that have usurped the Dominion over his soul, Tit. 3. 3. Serving divers lust and pleasures:
for many tyrannical ones, that have usurped the Dominion over his soul, Tit. 3. 3. Serving diverse lust and pleasures:
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The word intimates one that is addicted unto, or wholly at the devotion of another, and is used to express our serving of God:
The word intimates one that is addicted unto, or wholly At the devotion of Another, and is used to express our serving of God:
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Mens lusts rule them, their work and business is to gratifie them, and it is not one single lust,
Men's Lustiest Rule them, their work and business is to gratify them, and it is not one single lust,
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compasseth them about as a chain. Compasseth them about as a chain.
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DOCT. The more God doth for sinners, the further they seek to get away from him.
DOCT. The more God does for Sinners, the further they seek to get away from him.
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The Prodigal could not be content to live by himself, near his father, where he might have been advised and directed how to improve or husband his estate to profit, but he goes inanother Country;
The Prodigal could not be content to live by himself, near his father, where he might have been advised and directed how to improve or husband his estate to profit, but he Goes inanother Country;
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yea, a far Countrey: Thus wicked men (like Cain) go out of the presence of God;
yea, a Far Country: Thus wicked men (like Cain) go out of the presence of God;
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hence they are said to be far from God, Psal. 73. 27. The wickeds Apostacy is here compared to a journey, men go step by step, they grow worse and worse, by abusing of all the goodness of God afforded to them.
hence they Are said to be Far from God, Psalm 73. 27. The wickeds Apostasy is Here compared to a journey, men go step by step, they grow Worse and Worse, by abusing of all the Goodness of God afforded to them.
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In the explication we may consider, 1. What it is to go away from God? 2. The evidence that sinners, especially prospering sinners so do, and the reason of it.
In the explication we may Consider, 1. What it is to go away from God? 2. The evidence that Sinners, especially prospering Sinners so do, and the reason of it.
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1. What it is to go away from God?
1. What it is to go away from God?
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Ans. There is an essential, and a providential Omnipresence of God, from which no creature can withdraw it self,Ans. There is an essential, and a providential Omnipresence of God, from which no creature can withdraw it self,
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for in it we live, move, and have our being; this presence fills heaven, earth and hell;
for in it we live, move, and have our being; this presence fills heaven, earth and hell;
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it is the preservative of all beings, it is the godly man's joy, and the wicked man's prison.
it is the preservative of all beings, it is the godly Man's joy, and the wicked Man's prison.
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Neither is this going away from God a local motion, but a spiritual withdrawing.
Neither is this going away from God a local motion, but a spiritual withdrawing.
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We may therefore observe, that besides the general presence of Gods common and universal Government of the world, by which he is intimately present with all creatures,
We may Therefore observe, that beside the general presence of God's Common and universal Government of the world, by which he is intimately present with all creatures,
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and besides that presence of special and powerful Government, by which God leads all reasonable Creatures to an everlasting estate,
and beside that presence of special and powerful Government, by which God leads all reasonable Creatures to an everlasting estate,
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and in which he drives wicked men to their end, and gets Glory by them, there is also a presence of special Grace, often pointed at in Scripture, by which God guids and leads his own people by his Word and Spirit, in all their way affording them counsel and support,
and in which he drives wicked men to their end, and gets Glory by them, there is also a presence of special Grace, often pointed At in Scripture, by which God guides and leads his own people by his Word and Spirit, in all their Way affording them counsel and support,
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and guiding them to Glory, inwardly by his spirit, outwardly by his Ordinances, and Providences:
and guiding them to Glory, inwardly by his Spirit, outwardly by his Ordinances, and Providences:
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Now when men refuse to be under this conduct, and withdraw themselves from it, now it is that they do both say unto God depart from us,
Now when men refuse to be under this conduct, and withdraw themselves from it, now it is that they do both say unto God depart from us,
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and do also themselves depart away from God; and this is done.
and do also themselves depart away from God; and this is done.
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1. When men do all they can to put God out of their thoughts, Psal. 10. 4. absence is a great help to forgetfulness;
1. When men do all they can to put God out of their thoughts, Psalm 10. 4. absence is a great help to forgetfulness;
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But wicked men desire not to think of God, or his Word, of his promises or threatnings:
But wicked men desire not to think of God, or his Word, of his promises or threatenings:
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Men live without God in the world, Eph. 2. 12. They live at such a rate as if there were no God to Judge or call them to an account for their wayes:
Men live without God in the world, Ephesians 2. 12. They live At such a rate as if there were no God to Judge or call them to an account for their ways:
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There is a practical Atheism in the heart of all natural men, Psal. 14. 1. And they are gone far from God, having,
There is a practical Atheism in the heart of all natural men, Psalm 14. 1. And they Are gone Far from God, having,
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as much as they are able, shaken off the thoughts of his being, power, holiness, Justice, &c.
as much as they Are able, shaken off the thoughts of his being, power, holiness, justice, etc.
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2. When men indulge themselves in wickedness on presumption that God is a great way off from them, they take it for granted that he intermedleth not with their affairs, sees not,
2. When men indulge themselves in wickedness on presumption that God is a great Way off from them, they take it for granted that he intermeddleth not with their affairs, sees not,
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nor takes any notice of their wayes and doings;
nor Takes any notice of their ways and doings;
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they may sin, and live according to their own pleasure, and God is not at all concerned in it;
they may sin, and live according to their own pleasure, and God is not At all concerned in it;
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such were they, Ezek. 8. 12. They say, the Lord seeth us not, the Lord hath forsaken the earth.
such were they, Ezekiel 8. 12. They say, the Lord sees us not, the Lord hath forsaken the earth.
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Men would fain have it to be so, and as they would have it, so they presume,
Men would fain have it to be so, and as they would have it, so they presume,
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and please themselves that it is so.
and please themselves that it is so.
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3. When men, by falsly interpreting of Gods patience and benignity, do presume him to favour and approve of their wicked wayes;
3. When men, by falsely interpreting of God's patience and benignity, do presume him to favour and approve of their wicked ways;
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so they argued, Psal. 50. 21. These things thou hast done, and I kept silence: thou thoughtest I was altogether such an one as thy self.
so they argued, Psalm 50. 21. These things thou hast done, and I kept silence: thou thoughtest I was altogether such an one as thy self.
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Prospering iniquity is in their account, Piety;
Prospering iniquity is in their account, Piety;
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sin unpunished, settles their resolutions, and fortifies them in their courses, Eccl. 8. 11. And what is this but to go far from God,
sin unpunished, settles their resolutions, and fortifies them in their courses, Ecclesiastes 8. 11. And what is this but to go Far from God,
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when men make such a God of him, that if he were so, he should cease to be God? Make him to be one that loves your sin,
when men make such a God of him, that if he were so, he should cease to be God? Make him to be one that loves your since,
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and approves of your iniquity, and you do manifestly deny the God-head. 4. When men go on in evil wayes adding sin to sin:
and approves of your iniquity, and you do manifestly deny the Godhead. 4. When men go on in evil ways adding since to since:
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all sin sets the creature at a distance from the holy God;
all since sets the creature At a distance from the holy God;
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sin is of a separating nature, Isa. 59. 2. Your sins have separated between you and your God.
since is of a separating nature, Isaiah 59. 2. Your Sins have separated between you and your God.
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Every transgression is a step from God, when men throw themselves into vain courses they are upon their journey;
Every Transgression is a step from God, when men throw themselves into vain courses they Are upon their journey;
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and as they grow more bold in wicked wayes, they get further off from him:
and as they grow more bold in wicked ways, they get further off from him:
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Sin is called a going a whoring from God, & what is that but a going from the lawful husband, to the bed of a stranger? Apostate Judah is therefore said to be gone far from God, Jer. 2. 5: 5. When men put away from them the fear of God:
since is called a going a whoring from God, & what is that but a going from the lawful husband, to the Bed of a stranger? Apostate Judah is Therefore said to be gone Far from God, Jer. 2. 5: 5. When men put away from them the Fear of God:
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this is the character of a wicked man, Psal. 36. 1. There is no fear of God before his eyes.
this is the character of a wicked man, Psalm 36. 1. There is no Fear of God before his eyes.
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This is interpreted a forsaking of God, Jer. 2. 19. God dwels in mens hearts by putting his fear into them,
This is interpreted a forsaking of God, Jer. 2. 19. God dwells in men's hearts by putting his Fear into them,
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when he causeth them to delight in his wayes, to love his commands, and to be afraid of his Judgements:
when he Causes them to delight in his ways, to love his commands, and to be afraid of his Judgments:
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but when instead of this, they thrust away his law, refuse to hearken to his counsel,
but when instead of this, they thrust away his law, refuse to harken to his counsel,
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and are not awed by his Judgments, their will cannot submit to his, when conscience is stifled,
and Are not awed by his Judgments, their will cannot submit to his, when conscience is stifled,
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or lulled asleep, and men sin securely and without any dread, now they are gone far from God.
or lulled asleep, and men sin securely and without any dread, now they Are gone Far from God.
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2. For the evidence of the Doctrine that it is so, the Scripture is plain;
2. For the evidence of the Doctrine that it is so, the Scripture is plain;
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it is the very character of wicked men, as we heard, Psal. 73. 27 They that are far from thee, shall perish.
it is the very character of wicked men, as we herd, Psalm 73. 27 They that Are Far from thee, shall perish.
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And that their prosperity emboldens them to it, the Psalmist also ascertains us, Psal. 55. 19. Because they have no changes, therefore they fear not God.
And that their Prosperity emboldens them to it, the Psalmist also ascertains us, Psalm 55. 19. Because they have no changes, Therefore they Fear not God.
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And he that observes the boldness, security, confidence, fearlesness, irreclaimableness of wicked men, especially if the providence of God smiles upon them, will easily conclude these men are far from God.
And he that observes the boldness, security, confidence, fearlessness, Irreclaimableness of wicked men, especially if the providence of God smiles upon them, will Easily conclude these men Are Far from God.
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Reas. 1. From the natural rebellion and enmity of the heart of man against God:Reas. 1. From the natural rebellion and enmity of the heart of man against God:
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Men hate God, they abhorre his holiness, his Laws disrelish their carnal aims and ends, cross and contradict their natural desires and concupiscences;
Men hate God, they abhor his holiness, his Laws disrelish their carnal aims and ends, cross and contradict their natural Desires and concupiscences;
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his promises savour not with them, his threatnings irritate and provoke them:
his promises savour not with them, his threatenings irritate and provoke them:
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the summe is, proud and sinful man would be at the greatest possible freedom to take his own course without any controle;
the sum is, proud and sinful man would be At the greatest possible freedom to take his own course without any control;
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and knowing how contrary Gods Government is to his wicked will, how opposite Gods grace is to his impiety,
and knowing how contrary God's Government is to his wicked will, how opposite God's grace is to his impiety,
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hence he desires to be from under it: Men cannot so quietly and securely sin whiles God is near them:
hence he Desires to be from under it: Men cannot so quietly and securely sin while God is near them:
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The Prodigal knew that if he dwelt near his Father, he must expect to be disturbed by wholsom counsels and admonitions,
The Prodigal knew that if he dwelled near his Father, he must expect to be disturbed by wholesome Counsels and admonitions,
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and that would mar a great deal of his mirth, he should not with so much liberty and content follow his mad courses.
and that would mar a great deal of his mirth, he should not with so much liberty and content follow his mad courses.
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Reas. 2. From the natural tendency there is for the sinful heart of man to be strengthned in this rebellion by outward prosperity:Reas. 2. From the natural tendency there is for the sinful heart of man to be strengthened in this rebellion by outward Prosperity:
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When men have their Portion large and great, they hope they can now vye it with God:
When men have their Portion large and great, they hope they can now vie it with God:
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the Prodigal had no more use or need of his father, now he had his Portion,
the Prodigal had no more use or need of his father, now he had his Portion,
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and therefore as long as that lasted he regarded not to come at him:
and Therefore as long as that lasted he regarded not to come At him:
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If God speak to back-slidden Judah in her prosperity, She will not hear: prosperity makes men proud, Psal. 73. 5, 6. They are not in trouble as other men, therefore pride.
If God speak to back-slidden Judah in her Prosperity, She will not hear: Prosperity makes men proud, Psalm 73. 5, 6. They Are not in trouble as other men, Therefore pride.
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Men can now do well enough without God, yea best when he is furthest off from them;
Men can now do well enough without God, yea best when he is furthest off from them;
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and they must be reduced to a• afflicted and distressed condition before they will think of a return, Hos. 5. 15. We hear nothing of the Prodigals returning to his Father till his folly had laded him with insupportable misery.
and they must be reduced to a• afflicted and distressed condition before they will think of a return, Hos. 5. 15. We hear nothing of the Prodigals returning to his Father till his folly had jaded him with insupportable misery.
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USE. 1. This serves to discover the great wickedness, and horrid ingratitude of the Children of men, that strengthen themselves in rebellion by that which should soften and break their hearts:USE. 1. This serves to discover the great wickedness, and horrid ingratitude of the Children of men, that strengthen themselves in rebellion by that which should soften and break their hearts:
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That those cords of kindness by which God would bind & engage their souls to love him, must be turned into cords of vanity to bind their hearts more strong in rebellion against him.
That those cords of kindness by which God would bind & engage their Souls to love him, must be turned into cords of vanity to bind their hearts more strong in rebellion against him.
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It is a very sore charge which God draws up against Judah, to the observation o• which,
It is a very soar charge which God draws up against Judah, to the observation o• which,
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as a thing most unreasonable, and horrible, he calls heaven and earth as witnesse• Isa. 1. 2. I have nourished and brought up Children and they have rebelled against me.
as a thing most unreasonable, and horrible, he calls heaven and earth as witnesse• Isaiah 1. 2. I have nourished and brought up Children and they have rebelled against me.
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How right• our is the condemnation of sinners, that God kindness should set their hearts more against him, that goodness should engender hatred ▪ This is a strange Antiperistasis. Let it the• convince us what wicked hearts we have naturally,
How right• our is the condemnation of Sinners, that God kindness should Set their hearts more against him, that Goodness should engender hatred ▪ This is a strange Antiperistasis. Let it the• convince us what wicked hearts we have naturally,
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and humble us before God, that i• should be so.
and humble us before God, that i• should be so.
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USE. 2. It plainly discovers to us that the conversion of a sinner is not of himself, no• from any leading motion or inclination of his own heart:USE. 2. It plainly discovers to us that the conversion of a sinner is not of himself, no• from any leading motion or inclination of his own heart:
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for the very Bias of a mans heart doth naturally draw him to turn away from God,
for the very Bias of a men heart does naturally draw him to turn away from God,
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yea to run as far from him as possibly he can, and he would never return any more,
yea to run as Far from him as possibly he can, and he would never return any more,
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if God did not draw him by his Almighty power:
if God did not draw him by his Almighty power:
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There must be the irresistable attraction of the Spirit of God to encline the soul to seek him,
There must be the irresistible attraction of the Spirit of God to incline the soul to seek him,
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before it will look after him:
before it will look After him:
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If all Gods outward favours make him worse, there is no hope till there be something inward to change his heart, that he will ever be better:
If all God's outward favours make him Worse, there is no hope till there be something inward to change his heart, that he will ever be better:
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Wonder not then if we see men growing worse under the best of means and outward mercies,
Wonder not then if we see men growing Worse under the best of means and outward Mercies,
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for the sinful nature of man takes advantage by these things to be so;
for the sinful nature of man Takes advantage by these things to be so;
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but let us pray earnestly to God for the pouring out of his spirit and workby his power.
but let us pray earnestly to God for the pouring out of his Spirit and workby his power.
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USE, 3. To teach us that it is sometimes a great favour of God to withhold from men the enjoyment of a great Portion of outward blessings,USE, 3. To teach us that it is sometime a great favour of God to withhold from men the enjoyment of a great Portion of outward blessings,
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or take them away from them: Augustin 's Periissem, nisi Periissem is observable;
or take them away from them: Augustin is Periissem, nisi Periissem is observable;
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whither would some men have gone, how far had they run away from God, had he not laid chains of affliction upon them,
whither would Some men have gone, how Far had they run away from God, had he not laid chains of affliction upon them,
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and bound them in fetters? David was going astray before he was afflicted, and how far might he have gone if God had let him alone? think not your selves then to be hardly dealt withal,
and bound them in fetters? David was going astray before he was afflicted, and how Far might he have gone if God had let him alone? think not your selves then to be hardly dealt withal,
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because you are held under the restraints of Providence, the day may come when you may bless God for it. USE, 4. For tryal;
Because you Are held under the restraints of Providence, the day may come when you may bless God for it. USE, 4. For trial;
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It may put us upon it to examine our selves, and see what improvement we make of those blessings and favour which God indulgeth us with.
It may put us upon it to examine our selves, and see what improvement we make of those blessings and favour which God indulgeth us with.
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Much of ou• true spiritual condition is to be known by this Have you Gods blessing? have you parts, o• worldly comforts? and do they make you weary of Gods wayes, more careless of his fear• and more secure in sinning? these are th•• notes and characters of a Prodigal, only a rebellious Child will do so:
Much of ou• true spiritual condition is to be known by this Have you God's blessing? have you parts, o• worldly comforts? and do they make you weary of God's ways, more careless of his fear• and more secure in sinning? these Are th•• notes and characters of a Prodigal, only a rebellious Child will do so:
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But if Gods favours are thankfully received, and his cords of love engage your hearts to love him and to study his fear;
But if God's favours Are thankfully received, and his cords of love engage your hearts to love him and to study his Fear;
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if they make you more to delight in his wayes, and diligent in his service;
if they make you more to delight in his ways, and diligent in his service;
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if they oblige you to improve them to his glory, this is indeed a fruit of his spirit & grace in the soul,
if they oblige you to improve them to his glory, this is indeed a fruit of his Spirit & grace in the soul,
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and to be acknowledged as an evidence that his spirit dwels in you. They only are godly men who do carefully honour God with all his gifts;
and to be acknowledged as an evidence that his Spirit dwells in you. They only Are godly men who do carefully honour God with all his Gifts;
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and if you so do, you shall be acknowledged by God, and he will never repent of what he hath done for and bestowed upon you.
and if you so do, you shall be acknowledged by God, and he will never Repent of what he hath done for and bestowed upon you.
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DOCT. That wicked men grow to the height of prophaness by degrees.
DOCT. That wicked men grow to the height of profaneness by Degrees.
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it will cost a man some thing to be flagitiously wicked, that hath been formerly professedly religious:
it will cost a man Some thing to be flagitiously wicked, that hath been formerly professedly religious:
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Men conversing in the region of sin are upon a Journey, every step they take sets them at a farther distance from God:
Men conversing in the region of since Are upon a Journey, every step they take sets them At a farther distance from God:
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Wickedness growes upon men by degrees, there are few men that commence high prophane per saltum: from but a visible and sober profession to the top of wickedness there are divers steps a man hath to take, he must first leave a great deal behind him before he arrives at it:
Wickedness grows upon men by Degrees, there Are few men that commence high profane per saltum: from but a visible and Sobrium profession to the top of wickedness there Are diverse steps a man hath to take, he must First leave a great deal behind him before he arrives At it:
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he must root out the efficacy of good education, he must suppress the activity of a stirring conscience, he must put off and get rid of his accustom• modesty, he must lay by the aw and dread: Gods Judgments;
he must root out the efficacy of good education, he must suppress the activity of a stirring conscience, he must put off and get rid of his accustom• modesty, he must lay by the awe and dread: God's Judgments;
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and all this requires time and travail, and pains:
and all this requires time and travail, and pains:
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you may see the exemplified in Saul and others.
you may see the exemplified in Saul and Others.
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USE, 1. This may tell us one Reason wh• men, though grosly degenerated, are yet 〈 ◊ 〉 hard to be convinced of their wickedness they fell into it gradually, and by consequence insensibly:USE, 1. This may tell us one Reason wh• men, though grossly degenerated, Are yet 〈 ◊ 〉 hard to be convinced of their wickedness they fell into it gradually, and by consequence insensibly:
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Apostasie comes fair and softly, and men take no notice of it, but think themselves as good as ever.
Apostasy comes fair and softly, and men take no notice of it, but think themselves as good as ever.
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USE, 2. It may be a warning to men, especially young men, to beware of the first step of sin:USE, 2. It may be a warning to men, especially young men, to beware of the First step of since:
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carefully avoid the first temptation of giving way to loose and vain courses ▪ You may think to stop at pleasure,
carefully avoid the First temptation of giving Way to lose and vain courses ▪ You may think to stop At pleasure,
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but it a cheat, and if you are drawn in, you there by step into a way which leads far from God and will, in a while, arrive to such an high degree of prophaness,
but it a cheat, and if you Are drawn in, you there by step into a Way which leads Far from God and will, in a while, arrive to such an high degree of profaneness,
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as you would at present abominate the very thought of, if wonderful mercy do not hedge up your way,
as you would At present abominate the very Thought of, if wondered mercy do not hedge up your Way,
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and give check to your progress.
and give check to your progress.
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2. But I pass to the next particular, o• the consideration of the improvident and unfrugal expense which the young man imployed his Estate in;
2. But I pass to the next particular, o• the consideration of the improvident and unfrugal expense which the young man employed his Estate in;
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And there he wasted his substance with riotous living. And there he wasted his substance with riotous living.
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In which take notice: 1. What he did with his Estate, He wasted it: 2. What it was he wasted, his substance: 3. Where he wasted it, there, viz. in that far Country: 4. how he consumed it, in riotous living.
In which take notice: 1. What he did with his Estate, He wasted it: 2. What it was he wasted, his substance: 3. Where he wasted it, there, viz. in that Far Country: 4. how he consumed it, in riotous living.
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[ He wasted ] The word [ NONLATINALPHABET ] signifies the most prodigal and unprofitable throwing away of a thing that can be:[ He wasted ] The word [ ] signifies the most prodigal and unprofitable throwing away of a thing that can be:
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Beza thinks it to be a Metaphor from a whirlwind, that scatters and throws the chaff hither and thither:Beza thinks it to be a Metaphor from a whirlwind, that scatters and throws the chaff hither and thither:
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it intimates such an expense as knowes no measure, nor regards any end or use, minds neither how much is,
it intimates such an expense as knows no measure, nor regards any end or use, minds neither how much is,
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nor for what it is laid out.
nor for what it is laid out.
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[ His substance ] The word signifies either ones being, or that which should uphold ones being, in which latter sense it is here intended:[ His substance ] The word signifies either ones being, or that which should uphold ones being, in which latter sense it is Here intended:
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It was that which he should have improved for his livelyhood, for his comfort, which was given him to improve,
It was that which he should have improved for his livelihood, for his Comfort, which was given him to improve,
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and trade with for the upholding his life.
and trade with for the upholding his life.
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[ In riotous living ] The word signifies all manner of intemperance, laseiviousness, prodigality, all the wayes which profuse men can take to bring to nought that which they do enjoy:[ In riotous living ] The word signifies all manner of intemperance, laseiviousness, prodigality, all the ways which profuse men can take to bring to nought that which they do enjoy:
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It signifies both excess in experiences, and excess in delights;
It signifies both excess in experiences, and excess in delights;
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and therefore it is variously translated [ Profusely, Prodigally, Luxuriously, Lewdly, Ungraciously ] The word [ NONLATINALPHABET ] according to its derivation, intimates, a reserving of nothing,
and Therefore it is variously translated [ Profusely, Prodigally, Luxuriously, Lewdly, Ungraciously ] The word [ ] according to its derivation, intimates, a reserving of nothing,
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but making all fly, as our vulgar expression is;
but making all fly, as our Vulgar expression is;
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under which is shadowed to us the course which every ungodly man take with, and the use unto which he puts all God's favours. Hence,
under which is shadowed to us the course which every ungodly man take with, and the use unto which he puts all God's favours. Hence,
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The ambitious man reckons it a glorious purchase, if with all his wit, policy, and advantage, he may obtain favour and esteem, applause and credit among men;
The ambitious man reckons it a glorious purchase, if with all his wit, policy, and advantage, he may obtain favour and esteem, applause and credit among men;
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but what hath he bought for his mony but smoak, and the East wind? We may say the like of every other lust.
but what hath he bought for his money but smoke, and the East wind? We may say the like of every other lust.
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There is no purchase but that of Salvation, but is dearly bought with the expense of our precious time, thoughts and care;
There is no purchase but that of Salvation, but is dearly bought with the expense of our precious time, thoughts and care;
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all this sets you further from heaven and glory, and if you could purchase the whole world at the hazard, much more than with the sale and loss of your souls, you would deservedly procure the name of shamful unthrifts.
all this sets you further from heaven and glory, and if you could purchase the Whole world At the hazard, much more than with the sale and loss of your Souls, you would deservedly procure the name of shameful unthrifts.
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2. Seriously ponder and consider with your selves what these courses will lead unto: Remember therefore that your times and advantages are given you to trade for eternity withal,
2. Seriously ponder and Consider with your selves what these courses will led unto: remember Therefore that your times and advantages Are given you to trade for eternity withal,
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whereas that is nothing which you are now taking care for less than that:
whereas that is nothing which you Are now taking care for less than that:
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Are you not building a rotten fabrick that will tumble down on your heads? Are you not laying a sandy foundation which will be washt away with the flood? and then what will become of all your expense? What emolument, what comfort will you get by all? Do not these wayes make you forgetful of Eternity? Do they not harden your hearts from the fear of God? and what but misery will be the fruit of such things? Think what an exchange you are making, what it is you part with, and for what;
are you not building a rotten fabric that will tumble down on your Heads? are you not laying a sandy Foundation which will be washed away with the flood? and then what will become of all your expense? What emolument, what Comfort will you get by all? Do not these ways make you forgetful of Eternity? Do they not harden your hearts from the Fear of God? and what but misery will be the fruit of such things? Think what an exchange you Are making, what it is you part with, and for what;
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it's Heavens Glory, the love of God, everlasting blessedness which is set before you, and all things are to encourage you to embrace and make sure of it;
it's Heavens Glory, the love of God, everlasting blessedness which is Set before you, and all things Are to encourage you to embrace and make sure of it;
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this you part with, this you sell, this you put away from you for Esau 's mess of Pottage.
this you part with, this you fell, this you put away from you for Esau is mess of Pottage.
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3. Consider what is the reason of all this, how it comes to pass that you are in a way to such a loss;
3. Consider what is the reason of all this, how it comes to pass that you Are in a Way to such a loss;
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is it not because (with the Prodigal) you are gone from God, and gotten into a strange Country? there be wasted his substance;
is it not Because (with the Prodigal) you Are gone from God, and got into a strange Country? there be wasted his substance;
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If you had kept with God, you might have done well enough:
If you had kept with God, you might have done well enough:
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the very root of man's misery is departure from God, thence all his lewd and riotous courses derive their original:
the very root of Man's misery is departure from God, thence all his lewd and riotous courses derive their original:
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Let it then serve to convince you that you are at a distance from him.
Let it then serve to convince you that you Are At a distance from him.
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4. Learn hence to account your selves truly miserable, so long as you remain in this separation from God;
4. Learn hence to account your selves truly miserable, so long as you remain in this separation from God;
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and let it be an awakening consideration to drive you to be diligent in seeking after,
and let it be an awakening consideration to drive you to be diligent in seeking After,
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and serious in returning to him: Know then, that all God's Talents must be reckoned for;
and serious in returning to him: Know then, that all God's Talents must be reckoned for;
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what you wast away riotously, God will call you to a strict account of it,
what you wast away riotously, God will call you to a strict account of it,
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and wo will be to him in the great day of Judgement, that hath thrown away God's favours upon his own lusts:
and woe will be to him in the great day of Judgement, that hath thrown away God's favours upon his own Lustiest:
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If the man that hid his Talent in a napkin was so severely dealt withal, what then will be done to him that cannot say here is thine own,
If the man that hid his Talon in a napkin was so severely dealt withal, what then will be done to him that cannot say Here is thine own,
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but shall be enforced to this confession, I nourished my pride with thy favours, I sought mine own credit by the parts and understanding which thou gavest to me, I cherished mine own applause by the honour and power which thou didst afford me among men, I fed my lusts with the creature comfort I enjoyed, my visible priviledges and Churchmembership made me secure and careless of my soul, I boasted my self in my wisdom, strength riches, Gospel-favours,
but shall be Enforced to this Confessi, I nourished my pride with thy favours, I sought mine own credit by the parts and understanding which thou Gavest to me, I cherished mine own applause by the honour and power which thou didst afford me among men, I fed my Lustiest with the creature Comfort I enjoyed, my visible privileges and Church membership made me secure and careless of my soul, I boasted my self in my Wisdom, strength riches, Gospel-favors,
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and did not seek to make my boast in God alone;
and did not seek to make my boast in God alone;
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will not this be a sad and doleful account? What need have we then to be now very sollicious in endeavouring to get our account cleared,
will not this be a sad and doleful account? What need have we then to be now very sollicious in endeavouring to get our account cleared,
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whiles, in way of true Repentance we may obtain this favour through the blood of Jesus Christ,
while, in Way of true Repentance we may obtain this favour through the blood of jesus christ,
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and, whiles we have time and opportunity, to get into a better way of improving our selves? Could men but lay out that time,
and, while we have time and opportunity, to get into a better Way of improving our selves? Could men but lay out that time,
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and strength, and heart for God, which they do upon their lusts, that would turn to their account,
and strength, and heart for God, which they do upon their Lustiest, that would turn to their account,
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and that which is now justly accounted wast, would be found to be the best thrift:
and that which is now justly accounted waste, would be found to be the best thrift:
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this would be the way to be happy in another world;
this would be the Way to be happy in Another world;
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then should we have a Portion to live on, when the foolish worldling hath spent his, we should never be brought to want:
then should we have a Portion to live on, when the foolish worldling hath spent his, we should never be brought to want:
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Beg then of God to grant you this wisdom, and labour with so much the more diligence to redeem the loss that you have already sustained, who have hitherto been spending away so much without profit, knowing that if you wast and expend all now upon the vanities of this life,
Beg then of God to grant you this Wisdom, and labour with so much the more diligence to Redeem the loss that you have already sustained, who have hitherto been spending away so much without profit, knowing that if you wast and expend all now upon the vanities of this life,
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and the carnal delights of the present time, you will have nothing to live upon in the dayes of eternity,
and the carnal delights of the present time, you will have nothing to live upon in the days of eternity,
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and then your present wastfulness, will be (too late) found to have laid that unhappy foundation of your utter and eternal undoing.
and then your present wastefulness, will be (too late) found to have laid that unhappy Foundation of your utter and Eternal undoing.
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and exchange their outward blessings for spiritual benefits? but herein lyes their folly, the young man thought his Estate would bear him out,
and exchange their outward blessings for spiritual benefits? but herein lies their folly, the young man Thought his Estate would bear him out,
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And what might many men do for their souls, had they the prudence to trade with their Stock in heavens market,
And what might many men do for their Souls, had they the prudence to trade with their Stock in heavens market,
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& improved it in a way of commerce? whereas by living on it, & laying it out lavish he wasteth all:
& improved it in a Way of commerce? whereas by living on it, & laying it out lavish he wastes all:
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For what is folly if this be not, for a man to wast away his substance unprofitably, to spend away profusely what he should have improved for his eternal benefit and good? How well might this young man have lived if he had traded with his Stock,
For what is folly if this be not, for a man to wast away his substance unprofitably, to spend away profusely what he should have improved for his Eternal benefit and good? How well might this young man have lived if he had traded with his Stock,
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2. That every natural man is a very fool:
2. That every natural man is a very fool:
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See, Psal. 81. 12. Rom. 1. 16. Every distance that man stands at from God, is one step to his ruine and undoing.
See, Psalm 81. 12. Rom. 1. 16. Every distance that man Stands At from God, is one step to his ruin and undoing.
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It is therefore a dreadful judgment of God for any man to be left to himself:
It is Therefore a dreadful judgement of God for any man to be left to himself:
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let God do never so much for him, put never so fair a price into his hands, he but abuseth and squandereth it all away:
let God do never so much for him, put never so fair a price into his hands, he but abuseth and squandereth it all away:
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if he but withdraw, and that man be left to himself, all goes to rack;
if he but withdraw, and that man be left to himself, all Goes to rack;
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That every unregenerate man is not as vile and profligate as ever any was, is of God's restraining grace;
That every unregenerate man is not as vile and profligate as ever any was, is of God's restraining grace;
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If God leave men, they wast all:
If God leave men, they wast all:
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1. What man is like to come to if once he be separated from Gods gracious presence.
1. What man is like to come to if once he be separated from God's gracious presence.
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USE, 1. For Information, learn we hence,USE, 1. For Information, Learn we hence,
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And therefore may all that which is used in a way of sin be well called wasting and spending, Jam. 4. 3. Ye ask amiss, that ye may consume it upon your lusts.
And Therefore may all that which is used in a Way of since be well called wasting and spending, Jam. 4. 3. You ask amiss, that you may consume it upon your Lustiest.
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treasures of wrath are heaped up, out of the treasures of abused goodness, and all that which is so abused for the gratifying of his lusts, is turned into so much fewel for hell:
treasures of wrath Are heaped up, out of the treasures of abused Goodness, and all that which is so abused for the gratifying of his Lustiest, is turned into so much fuel for hell:
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what he thought should have done him good, doth him the greatest hurt;
what he Thought should have done him good, does him the greatest hurt;
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and him at a greater distance from God; nay, his account is increased, and his reckoning will be so much the more dreadful;
and him At a greater distance from God; nay, his account is increased, and his reckoning will be so much the more dreadful;
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thus men outwardly favoured of God, think they may live as they list, and this their way is their folly.
thus men outwardly favoured of God, think they may live as they list, and this their Way is their folly.
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3 That every unregenerate man is in the high road way to misery.
3 That every unregenerate man is in the high road Way to misery.
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The young man while he lives high upon his Stock, is bringing it apace to that bottom, it is wasting.
The young man while he lives high upon his Stock, is bringing it apace to that bottom, it is wasting.
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The common favours of God are of a spending nature, and, if laid out upon mens lusts, will quickly be gone, and come to nothing:
The Common favours of God Are of a spending nature, and, if laid out upon men's Lustiest, will quickly be gone, and come to nothing:
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There is nothing but saving grace that will encrease by the expence, every thing else wears out and decayes:
There is nothing but Saving grace that will increase by the expense, every thing Else wears out and decays:
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If you see a man giving up the rains to his corruptions, and pleasing himself in his vain and profligate courses, you may easily read that man's misery in his life.
If you see a man giving up the rains to his corruptions, and pleasing himself in his vain and profligate courses, you may Easily read that Man's misery in his life.
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4. That man himself is the blameable cause of his own undoing.
4. That man himself is the blameable cause of his own undoing.
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The young man may thank himself if he hath nothing left him to live upon, his own prodigal wasting brought his Estate to ruine.
The young man may thank himself if he hath nothing left him to live upon, his own prodigal wasting brought his Estate to ruin.
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I am far from their opinion, who think that a natural man, by his improvement of his best gifts, abilities, opportunities, can lay any engagement upon God to give him saving grace;
I am Far from their opinion, who think that a natural man, by his improvement of his best Gifts, abilities, opportunities, can lay any engagement upon God to give him Saving grace;
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but this is certain, that God will charge upon sinful man every abuse of any part of his goodness,
but this is certain, that God will charge upon sinful man every abuse of any part of his Goodness,
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and this shall leave him without excuse:
and this shall leave him without excuse:
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that men spend their time, and strength, and estates in the service of sin, shal bring them under great condemnationin the last day, Hos. 13. 9. Oh Israel, thou hast destroyed thy self.
that men spend their time, and strength, and estates in the service of since, shall bring them under great condemnationin the last day, Hos. 13. 9. O Israel, thou hast destroyed thy self.
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Though fallen man cannot of himself save himself, yet it is his own folly that undoeth him:
Though fallen man cannot of himself save himself, yet it is his own folly that undoth him:
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If men had used what they had to Gods glory, they might have done well, that they have done otherwise is of their own sinful inclination:
If men had used what they had to God's glory, they might have done well, that they have done otherwise is of their own sinful inclination:
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If men would yeild themselves up to the guidance of God's holy spirit, they might obtain eternal life;
If men would yield themselves up to the guidance of God's holy Spirit, they might obtain Eternal life;
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if they will (with the younger Son) get away from God, and follow their own corrupt genius,
if they will (with the younger Son) get away from God, and follow their own corrupt genius,
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and by so doing they undo and ruine themselves for ever, let them thank their own foolishness.
and by so doing they undo and ruin themselves for ever, let them thank their own foolishness.
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USE, 2. For expostulation with unregenerate men, and those especially upon whom God hath bestowed much of his common bounty;USE, 2. For expostulation with unregenerate men, and those especially upon whom God hath bestowed much of his Common bounty;
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I would plead with such as these in the words of the Prophet, Isa. 55. 2. Wherefore do you spend your money for that which is not bread? See and be convinced of your desperate folly and madness:
I would plead with such as these in the words of the Prophet, Isaiah 55. 2. Wherefore do you spend your money for that which is not bred? See and be convinced of your desperate folly and madness:
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God hath given you understanding, health, strength, comforts of this life, the Gospel of grace, and the means of spiritual good;
God hath given you understanding, health, strength, comforts of this life, the Gospel of grace, and the means of spiritual good;
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why do you spend all this in riot, lay out all in that which will do you no good at all? wherefore is all this wast? but more particularly.
why do you spend all this in riot, lay out all in that which will do you no good At all? Wherefore is all this waste? but more particularly.
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1. See and be convinced that whatsoever you gratifie any sinful lust withal, is meer riot;
1. See and be convinced that whatsoever you gratify any sinful lust withal, is mere riot;
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all is lost that lust gains:
all is lost that lust gains:
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The covetous man boasts that he is no Prodigal, he saves, whiles the other spends, he layes up whiles the other layes out,
The covetous man boasts that he is no Prodigal, he saves, while the other spends, he lays up while the other lays out,
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and doth not lay out unnecessarily; but know it, whiles you are feeding your covetous humors, and satisfying that eager desire,
and does not lay out unnecessarily; but know it, while you Are feeding your covetous humours, and satisfying that eager desire,
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and greediness of gain, you do but consume it.
and greediness of gain, you do but consume it.
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The voluptuous man thinks nothing is ill spent that may afford his sensual part any satisfaction,
The voluptuous man thinks nothing is ill spent that may afford his sensual part any satisfaction,
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and whereof he may taste the sweet:
and whereof he may taste the sweet:
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but know it, a life of pleasure is but death, 1 Tim. 5. 6. She that liveth in pleasure, is dead while she liveth.
but know it, a life of pleasure is but death, 1 Tim. 5. 6. She that lives in pleasure, is dead while she lives.
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and his pleasant ditty is, Soul take thine ease: Every sacrifice offered to his lusts sets God further from him,
and his pleasant ditty is, Soul take thine ease: Every sacrifice offered to his Lustiest sets God further from him,
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he is in his heaven already, & regards not any other, his stakes are pitched down,
he is in his heaven already, & regards not any other, his stakes Are pitched down,
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now he cannot endure so much as to think of the state of his soul, & thus his heart is hardned;
now he cannot endure so much as to think of the state of his soul, & thus his heart is hardened;
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whiles he is gratifying his lust, and tasteth a great deal of sweetness in his beloved sin,
while he is gratifying his lust, and tasteth a great deal of sweetness in his Beloved since,
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A sinner setled in any course of sin, is most unlikely to return to God,
A sinner settled in any course of since, is most unlikely to return to God,
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When once the Prodigal is gotten into his far Country, and is now fallen to wasting his Estate in riot, he is in the most hopeless condition of all.
When once the Prodigal is got into his Far Country, and is now fallen to wasting his Estate in riot, he is in the most hopeless condition of all.
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in stead of helping it foreward, it is the great obstacle to it; it sets him further off from true good:
in stead of helping it forward, it is the great obstacle to it; it sets him further off from true good:
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but he is not nearer Heaven and Glory. Nay, 3. Hereby he obstructs and wofully hinders his own salvation;
but he is not nearer Heaven and Glory. Nay, 3. Hereby he obstructs and woefully hinders his own salvation;
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He may swim in pleasure boast himself in his delicacy, and count himself an happy man,
He may swim in pleasure boast himself in his delicacy, and count himself an happy man,
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A man is never the nearer happiness by all that he bestows upon himself, he may bless himself, and others may bless him, Psal. 49. 18. But he is not in the way to true blessedness:
A man is never the nearer happiness by all that he bestows upon himself, he may bless himself, and Others may bless him, Psalm 49. 18. But he is not in the Way to true blessedness:
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it is the great quarrel which God hath with the world of sinful men, that he is forgotten and disregarded while they seek and serve themselves, Hos. 1. 16, 17. 2. Man's happiness and everlasting wellbeing is no way promoted or furthered by it.
it is the great quarrel which God hath with the world of sinful men, that he is forgotten and disregarded while they seek and serve themselves, Hos. 1. 16, 17. 2. Man's happiness and everlasting wellbeing is no Way promoted or furthered by it.
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and this he will not bear at our hands:
and this he will not bear At our hands:
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so much we rob God of, we take it from him when we give it to them,
so much we rob God of, we take it from him when we give it to them,
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and hither do all the corrupt inclinations of our hearts lead, so much as we allow to them,
and hither do all the corrupt inclinations of our hearts led, so much as we allow to them,
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It is the highest affront which we can offer to God to serve his enemies with his favours,
It is the highest affront which we can offer to God to serve his enemies with his favours,
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1. God is hereby dishonoured, and so greatly provoked against us.
1. God is hereby dishonoured, and so greatly provoked against us.
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whatsoever men use to the service of their own desires ultimately, it's abused, it is wasted in riot, it is grosly thrown away. For,
whatsoever men use to the service of their own Desires ultimately, it's abused, it is wasted in riot, it is grossly thrown away. For,
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3. All is utterly lost which is laid out upon our lusts:
3. All is utterly lost which is laid out upon our Lustiest:
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parts, power, priviledges, and all other creature enjoyments used for God, do help forward our everlasting salvation. Hence
parts, power, privileges, and all other creature enjoyments used for God, do help forward our everlasting salvation. Hence
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those that honour him, he will honour. There is nothing we can do sincerely for God, but it redounds to our well-being;those that honour him, he will honour. There is nothing we can do sincerely for God, but it redounds to our wellbeing;
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The way to Glory is to glorifie God, our glorifying of him is to be exprest in our improving of his bounty, to us aright, in honouring of him;
The Way to Glory is to Glorify God, our glorifying of him is to be expressed in our improving of his bounty, to us aright, in honouring of him;
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and God hath tyed these together so inseparably, that man cannot possibly make a separation of them, without his unspeakable loss:
and God hath tied these together so inseparably, that man cannot possibly make a separation of them, without his unspeakable loss:
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As happiness is our subjective, so is the Glory of God our objective end;
As happiness is our subjective, so is the Glory of God our objective end;
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2. The only way for us to improve the favours of Gods unto the enjoyment of happiness, is in the service of God.
2. The only Way for us to improve the favours of God's unto the enjoyment of happiness, is in the service of God.
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and spent his time, and cost, and care unprofitably.
and spent his time, and cost, and care unprofitably.
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tis only the loss of this which can prove a man to have lived in vain,
this only the loss of this which can prove a man to have lived in vain,
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If a man misseth of happiness in the end, all the labour that he hath been at here in this world is lost, this is the very thing which the wise man so often, in the book of Ecclesiastes calleth Vanity, which is nothing else but a mans losing his propounded end, viz. his ultimate end, i. e. Blessedness:
If a man misses of happiness in the end, all the labour that he hath been At Here in this world is lost, this is the very thing which the wise man so often, in the book of Ecclesiastes calls Vanity, which is nothing Else but a men losing his propounded end, viz. his ultimate end, i. e. Blessedness:
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and the right improving of sutable means to this end, is the great thing where in man's wisdom doth most properly consist:
and the right improving of suitable means to this end, is the great thing where in Man's Wisdom does most properly consist:
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It is that which every man ought to aim at, and is indeed the thing which all the Children of men do propound to themselves, Psal. 4. 6. Many there be that do say, who will shew us good? They differ indeed in the way and means (and there are almost as many courses taken to obtain it as there are men that seek it) yet all naturally agree in this one end, viz. that they may do and be well:
It is that which every man ought to aim At, and is indeed the thing which all the Children of men do propound to themselves, Psalm 4. 6. Many there be that do say, who will show us good? They differ indeed in the Way and means (and there Are almost as many courses taken to obtain it as there Are men that seek it) yet all naturally agree in this one end, viz. that they may do and be well:
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1. Man's great business which he hath in this life to trade for, is happiness:
1. Man's great business which he hath in this life to trade for, is happiness:
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When a man useth his wit, wealth &c. to maintain his pride, his sensuality, to encourage him in prophaness, &c. this is to play the greatest spend-thrift, for.
When a man uses his wit, wealth etc. to maintain his pride, his sensuality, to encourage him in profaneness, etc. this is to play the greatest spendthrift, for.
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3. For a man thus to do with the favours of God, is to wast and spend his substance most unprofitably.
3. For a man thus to do with the favours of God, is to wast and spend his substance most unprofitably.
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and that is a real description of the frame and opinion of every son and daughter of Adam, before the work of conversion passeth upon them.
and that is a real description of the frame and opinion of every son and daughter of Adam, before the work of conversion passes upon them.
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The rich man, Luk. 12. placeth his whole happiness in his souls ease, and that by giving himself full scope to eat, drink, and be merry;
The rich man, Luk. 12. places his Whole happiness in his Souls ease, and that by giving himself full scope to eat, drink, and be merry;
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sin hath so blinded the eyes, & deluded the judgment of fallen man, that, till Grace comes in to inform him better, he knows no blessedness but in pampering and cherishing the craving concupiscence of his soul:
since hath so blinded the eyes, & deluded the judgement of fallen man, that, till Grace comes in to inform him better, he knows no blessedness but in pampering and cherishing the craving concupiscence of his soul:
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if these be not satisfied he is discontent:
if these be not satisfied he is discontent:
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And the Reason of this is, because, as men place their happiness in satisfaction, so the natural mans satisfaction consists in giving content to the carnal demands of his own mind;
And the Reason of this is, Because, as men place their happiness in satisfaction, so the natural men satisfaction consists in giving content to the carnal demands of his own mind;
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What else did degenerate Israel do with God's favours? Hos. 2. 8. For she did not know that I gave her the Corn, &c. which they prepared for Baal.
What Else did degenerate Israel do with God's favours? Hos. 2. 8. For she did not know that I gave her the Corn, etc. which they prepared for Baal.
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but to sacrifice them to his fleshly desires:
but to sacrifice them to his fleshly Desires:
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This is the nature and guize of every man in whom the fear of God is not, not to honour him,
This is the nature and guise of every man in whom the Fear of God is not, not to honour him,
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2. Ungodly or unregenerate men do spend all these upon their lusts.
2. Ungodly or unregenerate men do spend all these upon their Lustiest.
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and if they are not wise in the improvement thereof, for the exaltation of his name, he reckons it for an unexcusable transgression, Rom. 2. begin.
and if they Are not wise in the improvement thereof, for the exaltation of his name, he reckons it for an unexcusable Transgression, Rom. 2. begin.
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The Lord expected that Belshazzar should have glorified him with his Power, and Kingdom, and great glory which he had advanced him to, Dan. 5. 23. He counts that men have by these things an advantage in their hands to do him service, that they have a price,
The Lord expected that Belshazzar should have glorified him with his Power, and Kingdom, and great glory which he had advanced him to, Dan. 5. 23. He counts that men have by these things an advantage in their hands to do him service, that they have a price,
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God hath put them in their hands with a command that they should trade them for him, and in his service:
God hath put them in their hands with a command that they should trade them for him, and in his service:
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2. They are the Talents which God hath sent them to improve for his Glory, and for their souls good:
2. They Are the Talents which God hath sent them to improve for his Glory, and for their Souls good:
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They have nothing else that their heart relyes upon, they call them their goods, because they expect to have their whole good from them, they take up their rest and content under the shadow of these things.
They have nothing Else that their heart relies upon, they call them their goods, Because they expect to have their Whole good from them, they take up their rest and content under the shadow of these things.
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they place their confidence and trust in them, Pro. 10. 15. The rich mans wealth is his strong City.
they place their confidence and trust in them, Pro 10. 15. The rich men wealth is his strong city.
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1. They are that which they place their dependance upon, the things in the improvement of which they hope to get their living;
1. They Are that which they place their dependence upon, the things in the improvement of which they hope to get their living;
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their wit, their health, their wealth, their priviledges, &c. are their portion, which they have in hand: I mean,
their wit, their health, their wealth, their privileges, etc. Are their portion, which they have in hand: I mean,
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We may take up the Explication of the Doctrine in a few Propositions. 1. The common favours of God are unregenerate mens substance:
We may take up the Explication of the Doctrine in a few Propositions. 1. The Common favours of God Are unregenerate men's substance:
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It is not only a wast, but a riotous wast, which is the worst sort of unthriftiness in the world:
It is not only a waste, but a riotous waste, which is the worst sort of unthriftiness in the world:
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DOCT. Unregenerate men are the greatest spend-thrifts; for they unprofitably wast all their substance upon their lusts.
DOCT. Unregenerate men Are the greatest spendthrifts; for they unprofitably wast all their substance upon their Lustiest.
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or the people of God of envy.
or the people of God of envy.
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DOCT.
DOCT.
np1.
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It is not of him that wills, nor of him that runs, Rom. 9. 16:It is not of him that wills, nor of him that runs, Rom. 9. 16:
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A man may have health, strength, understanding, ordinances, many advantages, but let him make his best of them, all will fall short:
A man may have health, strength, understanding, ordinances, many advantages, but let him make his best of them, all will fallen short:
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Nature could never by its own strength arrive at saving grace, nor by the outward help of all the common blessings of God:
Nature could never by its own strength arrive At Saving grace, nor by the outward help of all the Common blessings of God:
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and frugallity, yet they will fall short.
and frugallity, yet they will fallen short.
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Let men use them never so frugally, and prudently, according to the measures which they take of prudence,
Let men use them never so frugally, and prudently, according to the measures which they take of prudence,
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4. The best improvement that nature can make of Gods common favours, cannot bring them to find and enjoy blessedness:
4. The best improvement that nature can make of God's Common favours, cannot bring them to find and enjoy blessedness:
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Nature leads men no higher than something under the Sun, and therefore such as see no higher must of necessity spend their time, their wit, their estate, their all.
Nature leads men no higher than something under the Sun, and Therefore such as see no higher must of necessity spend their time, their wit, their estate, their all.
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they are seeking heaven in hell, happiness among an heap of miseries: One man's wealth is his God, anothers pleasures are his felicity, another climbs the Pinacles of honour to seek for the seat of happiness:
they Are seeking heaven in hell, happiness among an heap of misery's: One Man's wealth is his God, another's pleasures Are his felicity, Another climbs the Pinnacles of honour to seek for the seat of happiness:
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they are seeking the living among the dead;
they Are seeking the living among the dead;
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yet the greatest number are there trading for it where it is not to be found;
yet the greatest number Are there trading for it where it is not to be found;
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3. Though all mankind are (in some sense) trading for Salvation or Happiness,
3. Though all mankind Are (in Some sense) trading for Salvation or Happiness,
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and other purchases are empty, and will be found loss, Eccl. 1. 3. What profit hath a man of all the labour which he hath taken under the Sun?
and other purchases Are empty, and will be found loss, Ecclesiastes 1. 3. What profit hath a man of all the labour which he hath taken under the Sun?
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A part in Christ is the only Riches, a Crown of Glory is the only honour, a place in the Paradice of God is the only pleasure which is worthy a Man's laying out of cost and care for;
A part in christ is the only Riches, a Crown of Glory is the only honour, a place in the Paradise of God is the only pleasure which is worthy a Man's laying out of cost and care for;
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This is the only saving purchase that any of the Children of men can trade for:
This is the only Saving purchase that any of the Children of men can trade for:
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2. Nothing is profitably laid out, but what is expended for Salvation:
2. Nothing is profitably laid out, but what is expended for Salvation:
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The Scripture expresseth it by labouring for the East-Wind, by laying out mony, for that which is not bread, by labouring in vain, &c. For a man to give his Gold or Silver, in exchange for Cockles, Pearls for Pebbles, Substance for Shadows, this is that which is deservedly accounted spending.
The Scripture Expresses it by labouring for the East wind, by laying out money, for that which is not bred, by labouring in vain, etc. For a man to give his Gold or Silver, in exchange for Cockles, Pearls for Pebbles, Substance for Shadows, this is that which is deservedly accounted spending.
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but that which brings in nothing again, is not only expended but mispended:
but that which brings in nothing again, is not only expended but mispended:
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1. That is properly said to be spent which is laid out unprofitably. What men lay out for advantage, is not spent but improved;
1. That is properly said to be spent which is laid out unprofitably. What men lay out for advantage, is not spent but improved;
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There are things which the Scripture tells us perish with the using; such are all the common gifts of God. For clearing this truth, observe.
There Are things which the Scripture tells us perish with the using; such Are all the Common Gifts of God. For clearing this truth, observe.
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Man may make a flourishing shew with these things for a while but they will not last:
Man may make a flourishing show with these things for a while but they will not last:
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Let men have never so much of Gods common favours, without saving grace all will come to nothing in the end:
Let men have never so much of God's Common favours, without Saving grace all will come to nothing in the end:
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All that which natural or unregenerate men place their confidence in, will fail, and leave them short of Salvation. All that which natural or unregenerate men place their confidence in, will fail, and leave them short of Salvation.
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these all are either but nature which is in a man, or but external things which he enjoyeth,
these all Are either but nature which is in a man, or but external things which he Enjoyeth,
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and man cannot climb up to Heaven on the rounds of such a Ladder.
and man cannot climb up to Heaven on the rounds of such a Ladder.
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5. Hence when the natural man hath done his utmost, and taken the greatest pains in laying out his time, strength and estate, he loseth his soul:
5. Hence when the natural man hath done his utmost, and taken the greatest pains in laying out his time, strength and estate, he loses his soul:
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Nay, it is very certain, that though a man be never so proud and confident in those many blessings God which he hath conferred upon him,
Nay, it is very certain, that though a man be never so proud and confident in those many blessings God which he hath conferred upon him,
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yet sooner or later, he shall have a through and sensible conviction of his poverty;
yet sooner or later, he shall have a through and sensible conviction of his poverty;
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that he hath nothing which is saving, that he hath wasted and missimproved that which he had to unprofitable mispense Job. 27. 8.
that he hath nothing which is Saving, that he hath wasted and missimproved that which he had to unprofitable mispense Job. 27. 8.
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USE, 1. Here we see what a poor Portion unregenerate men have, and therefore what little cause have they of pride,USE, 1. Here we see what a poor Portion unregenerate men have, and Therefore what little cause have they of pride,
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God gives his enemies a great deal, but alas, what is it? Poor perishing stuff, spending, wasting substance, not indeed worthy of that name:
God gives his enemies a great deal, but alas, what is it? Poor perishing stuff, spending, wasting substance, not indeed worthy of that name:
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Think of this you that are proud of your wits, your wealth, your honour, your priviledges;
Think of this you that Are proud of your wits, your wealth, your honour, your privileges;
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what it is that you pride your selves in? or what will you do when all is spent? and such is the miserable exit of all that you are boasting your selves of:
what it is that you pride your selves in? or what will you do when all is spent? and such is the miserable exit of all that you Are boasting your selves of:
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you now flourish and spread your selves, ere it be long all will be gone,
you now flourish and spread your selves, ere it be long all will be gone,
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and no where to be found, Psal. 37. 37, 38. There are thousands of casualties to which the object of your trust is daily exposed, you are sure of nothing;
and no where to be found, Psalm 37. 37, 38. There Are thousands of casualties to which the Object of your trust is daily exposed, you Are sure of nothing;
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nay, there needs no more but your selves and your own folly to spend it:
nay, there needs no more but your selves and your own folly to spend it:
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You may for a while carry before you a breadth in the world, and bless your selves in what you have,
You may for a while carry before you a breadth in the world, and bless your selves in what you have,
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but it will not be long ere your mouths shall put upon you the name and title of fools, Prov. 5. 11, 12, 13. Your wit will not direct you to happiness, your wealth will not purchase you honour and glory;
but it will not be long ere your mouths shall put upon you the name and title of Fools, Curae 5. 11, 12, 13. Your wit will not Direct you to happiness, your wealth will not purchase you honour and glory;
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if not before, yet certainly in a dying hour they will all leave you, and then your naked soul passeth into eternity with nothing to live upon for ever:
if not before, yet Certainly in a dying hour they will all leave you, and then your naked soul passes into eternity with nothing to live upon for ever:
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But if God intend your souls good, you shall, before that time, have your eyes opened to see that all this is nothing:
But if God intend your Souls good, you shall, before that time, have your eyes opened to see that all this is nothing:
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your dependence upon these things shall be broken, and your hopes vanish: Lift not then up the born on high, nor speak with a stiff neck.
your dependence upon these things shall be broken, and your hope's vanish: Lift not then up the born on high, nor speak with a stiff neck.
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And you that are the Saints of God, be not envious;
And you that Are the Saints of God, be not envious;
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go with the Psalmist into the Temple, see their end, and then shall you find all that, which your mistake hath called happiness and prosperity, to be nothing better than painted misery; yea, woful infelicity.
go with the Psalmist into the Temple, see their end, and then shall you find all that, which your mistake hath called happiness and Prosperity, to be nothing better than painted misery; yea, woeful infelicity.
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Little reason hath that man to make his brags, of the love of God, that hath no better an argument to ground his title upon.
Little reason hath that man to make his brags, of the love of God, that hath no better an argument to ground his title upon.
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It had been well for some men if their Portion in this world had been less, some hopes there would then have been, that they would have been perswaded to have sought a durable portion in another.
It had been well for Some men if their Portion in this world had been less, Some hope's there would then have been, that they would have been persuaded to have sought a durable portion in Another.
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USE, 2. Let it teach us all not to content our selves with any thing but saving Grace.USE, 2. Let it teach us all not to content our selves with any thing but Saving Grace.
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Be not satisfied with no more but a Portion of outward favours; it is a great misery to think we have enough when we have nothing else:
Be not satisfied with no more but a Portion of outward favours; it is a great misery to think we have enough when we have nothing Else:
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Let us not be well pleased to sit down with things that will not last or hold out:
Let us not be well pleased to fit down with things that will not last or hold out:
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Remember thou art an everlasting creature, and must endure for ever, and what good can a perishing portion do thee for eternity? Think with your selves, what will all these things avail me, which will not last out those infinite ages in which I must have a being,
remember thou art an everlasting creature, and must endure for ever, and what good can a perishing portion do thee for eternity? Think with your selves, what will all these things avail me, which will not last out those infinite ages in which I must have a being,
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and without a Portion, must needs be miserable? It is our Saviours advice to think of this when we are about laying up our treasures, Mat. 6. 20, 21. All Gods common gifts and favours are lyable to the moth and rust and thief;
and without a Portion, must needs be miserable? It is our Saviors Advice to think of this when we Are about laying up our treasures, Mathew 6. 20, 21. All God's Common Gifts and favours Are liable to the moth and rust and thief;
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the present enjoyment of these things is so far from being an happiness, that it will be an aggravating circumstance of our misery when they are gone, that once we had them,
the present enjoyment of these things is so Far from being an happiness, that it will be an aggravating circumstance of our misery when they Are gone, that once we had them,
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when we shal have nothing left of all, but the sorrowful remembrance:
when we shall have nothing left of all, but the sorrowful remembrance:
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Learn therefore Luther 's resolute prayer, Lord, I will not be put off with these things.
Learn Therefore Luther is resolute prayer, Lord, I will not be put off with these things.
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Remember the worlds wise men with their wisdom go to hell, wicked men will ere long be stript naked;
remember the world's wise men with their Wisdom go to hell, wicked men will ere long be stripped naked;
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let this put you upon it, to seek for your selves a Portion which endureth for ever.
let this put you upon it, to seek for your selves a Portion which Endureth for ever.
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USE, 3. For encouragement and comfort to the People of God;USE, 3. For encouragement and Comfort to the People of God;
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I mean such as have gotten a part in saving Grace, you may want, or be scanted in all outward blessings, you may have but a little of worldly wisdom, a little Estate here, little favour among men,
I mean such as have got a part in Saving Grace, you may want, or be scanted in all outward blessings, you may have but a little of worldly Wisdom, a little Estate Here, little favour among men,
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but be not discouraged with these things;
but be not discouraged with these things;
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have you saving Grace? you have the better Portion, and therefore better, because it shall never be taken away; this is durable riches;
have you Saving Grace? you have the better Portion, and Therefore better, Because it shall never be taken away; this is durable riches;
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the hypocrites shall perish, but yours shall endure:
the Hypocrites shall perish, but yours shall endure:
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All the wit, good nature, moral righteousness, specious profession, vain hopes and confidences of ungodly men shal all perish;
All the wit, good nature, moral righteousness, specious profession, vain hope's and confidences of ungodly men shall all perish;
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they live now jovially upon them, but all will shortly be spent, and then where are they? or what shal they do? but your Grace,
they live now jovially upon them, but all will shortly be spent, and then where Are they? or what shall they do? but your Grace,
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though little, shal not wast but increase, your hope, though languid, shal endure; saving Grace shal never go to decay;
though little, shall not wast but increase, your hope, though languid, shall endure; Saving Grace shall never go to decay;
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you shal live by your faith here in this world in despite of all adversity and temptations,
you shall live by your faith Here in this world in despite of all adversity and temptations,
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and this faith shal never leave you, till having accompanied you in death, and waited upon you to eternity, it hath brought you to the possesion of the Kingdom of Glory.
and this faith shall never leave you, till having accompanied you in death, and waited upon you to eternity, it hath brought you to the possession of the Kingdom of Glory.
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That man is a rich man indeed, that hath believed in Christ; he is rich in possession, he shal never want;
That man is a rich man indeed, that hath believed in christ; he is rich in possession, he shall never want;
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and he is infinitely rich in reversion, for Jehovah is his portion, and all the glories of Heaven are his heritage:
and he is infinitely rich in reversion, for Jehovah is his portion, and all the Glories of Heaven Are his heritage:
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bless God then for his grace;
bless God then for his grace;
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if wicked men owe God thanks for a spending portion, how much more do you owe him of gratitude for that which endures unto eternal life?
if wicked men owe God thanks for a spending portion, how much more do you owe him of gratitude for that which endures unto Eternal life?
cs j n2 vvb np1 n2 p-acp dt vvg n1, c-crq av-d av-dc vdb pn22 vvb pno31 pp-f n1 p-acp d r-crq vvz p-acp j n1?
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902
2. The other cause of his misery, was from the place that he was in; there arose a mighty famine in that land.
2. The other cause of his misery, was from the place that he was in; there arose a mighty famine in that land.
crd dt j-jn n1 pp-f po31 n1, vbds p-acp dt n1 cst pns31 vbds p-acp; a-acp vvd dt j n1 p-acp d n1.
(20) doctrine (DIV3)
172
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903
Here are three circumstances, observable which made his misery exceeding great. 1. The time when the famine came, it was in conjuction with his poverty, when he had spent all.
Here Are three Circumstances, observable which made his misery exceeding great. 1. The time when the famine Come, it was in conjunction with his poverty, when he had spent all.
av vbr crd n2, j r-crq vvd po31 n1 vvg j. crd dt n1 c-crq dt n1 vvd, pn31 vbds p-acp n1 p-acp po31 n1, c-crq pns31 vhd vvn d.
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172
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904
2. The measure of the famine; a mighty famine. The word signifies strong, powerful, prevailing:
2. The measure of the famine; a mighty famine. The word signifies strong, powerful, prevailing:
crd dt n1 pp-f dt n1; dt j n1. dt n1 vvz j, j, vvg:
(20) doctrine (DIV3)
172
Page 85
905
It was far greater than ordinary. 3. The place where it was, in that land: which was in a far Country, where he was a stranger, at a great distance from his Father and Friends. Hence,
It was Far greater than ordinary. 3. The place where it was, in that land: which was in a Far Country, where he was a stranger, At a great distance from his Father and Friends. Hence,
pn31 vbds av-j jc cs j. crd dt n1 c-crq pn31 vbds, p-acp d n1: r-crq vbds p-acp dt j n1, c-crq pns31 vbds dt n1, p-acp dt j n1 p-acp po31 n1 cc n2. av,
(20) doctrine (DIV3)
172
Page 85
980
There is bread in Egypt when all other countries have none, but look one upon another, and pine and dy:
There is bred in Egypt when all other countries have none, but look one upon Another, and pine and die:
pc-acp vbz n1 p-acp np1 c-crq d j-jn n2 vhb pix, cc-acp vvb crd p-acp n-jn, cc vvi cc vvi:
(21) doctrine (DIV3)
181
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982
the famine is upon you now though you discern it not; see and be affected with and fly from it:
the famine is upon you now though you discern it not; see and be affected with and fly from it:
dt n1 vbz p-acp pn22 av cs pn22 vvb pn31 xx; vvb cc vbi vvn p-acp cc vvi p-acp pn31:
(21) doctrine (DIV3)
181
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983
and let this be your encouragement, that though you have provoked God by going from him,
and let this be your encouragement, that though you have provoked God by going from him,
cc vvb d vbi po22 n1, cst cs pn22 vhb vvn np1 p-acp vvg p-acp pno31,
(21) doctrine (DIV3)
181
Page 91
984
and abused his goodness, yet, as there is with him enough and to spare, so upon your penitent return you need not doubt or fear,
and abused his Goodness, yet, as there is with him enough and to spare, so upon your penitent return you need not doubt or Fear,
cc vvn po31 n1, av, c-acp pc-acp vbz p-acp pno31 av-d cc pc-acp vvi, av p-acp po22 j-jn n1 pn22 vvb xx n1 cc n1,
(21) doctrine (DIV3)
181
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985
but to find relief and welcome with him, as will also appear in the sequel of the Parable:
but to find relief and welcome with him, as will also appear in the sequel of the Parable:
cc-acp pc-acp vvi n1 cc j-jn p-acp pno31, c-acp vmb av vvi p-acp dt n1 pp-f dt n1:
(21) doctrine (DIV3)
181
Page 91
986
Only do you know your misery, and fly to God in time to get a redress of it;
Only do you know your misery, and fly to God in time to get a redress of it;
av-j vdb pn22 vvi po22 n1, cc vvi p-acp np1 p-acp n1 pc-acp vvi dt n1 pp-f pn31;
(21) doctrine (DIV3)
181
Page 91
987
so shal you find in him, all that which is in vain and to no purpose you have been seeking in an howling wilderness, in a famishing world.
so shall you find in him, all that which is in vain and to no purpose you have been seeking in an howling Wilderness, in a famishing world.
av vmb pn22 vvi p-acp pno31, d d r-crq vbz p-acp j cc p-acp dx n1 pn22 vhb vbn vvg p-acp dt vvg n1, p-acp dt vvg n1.
(21) doctrine (DIV3)
181
Page 91
959
and for this want the creature hath no supply; whiles it feeds the body the soul starves:
and for this want the creature hath no supply; while it feeds the body the soul starves:
cc p-acp d n1 dt n1 vhz dx n1; cs pn31 vvz dt n1 dt n1 vvz:
(21) doctrine (DIV3)
180
Page 89
960
It is not it self soul-food, it cannot be the happiness of any man, neither can it be the price of the purchase of it;
It is not it self Soul-food, it cannot be the happiness of any man, neither can it be the price of the purchase of it;
pn31 vbz xx pn31 n1 n1, pn31 vmbx vbi dt n1 pp-f d n1, dx vmb pn31 vbi dt n1 pp-f dt n1 pp-f pn31;
(21) doctrine (DIV3)
180
Page 89
961
earths Mony will not pass in heavens Exchange;
earth's Money will not pass in heavens Exchange;
n2 n1 vmb xx vvi p-acp ng1 n1;
(21) doctrine (DIV3)
180
Page 89
962
riches profit not in the day of wrath, Prov. 11. 4. What is it then that the Children of Men are doing,riches profit not in the day of wrath, Curae 11. 4. What is it then that the Children of Men Are doing,
n2 vvb xx p-acp dt n1 pp-f n1, np1 crd crd q-crq vbz pn31 av cst dt n2 pp-f n2 vbr vdg,
(21) doctrine (DIV3)
180
Page 89
963
whiles they digg deep, and labour hard to build up a fabrick for themselves with such materials, with which they cannot ward themselves from wrath, buy themselves out of the hands of death,
while they dig deep, and labour hard to built up a fabric for themselves with such materials, with which they cannot ward themselves from wrath, buy themselves out of the hands of death,
cs pns32 vvb j-jn, cc vvi av-j pc-acp vvi a-acp dt n1 p-acp px32 p-acp d n2-jn, p-acp r-crq pns32 vmbx vvi px32 p-acp n1, vvb px32 av pp-f dt n2 pp-f n1,
(21) doctrine (DIV3)
180
Page 89
964
nor brible the flames of hell? he that hath laid in nothing else to live upon to all eternity but this vanishing world, must needs famish: an• therefore,
nor brible the flames of hell? he that hath laid in nothing Else to live upon to all eternity but this vanishing world, must needs famish: an• Therefore,
ccx j dt n2 pp-f n1? pns31 cst vhz vvn p-acp pix av pc-acp vvi p-acp p-acp d n1 p-acp d vvg n1, vmb av vvi: n1 av,
(21) doctrine (DIV3)
180
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965
USE, 2. Let it be a loud and awakenin• Call to all unregenerate sinners, if you woul• not suffer the utmost distress of the most pinc•ing famine, to get away from the world Make hast out of your natural state, live n• longer in this far Country;USE, 2. Let it be a loud and awakenin• Call to all unregenerate Sinners, if you woul• not suffer the utmost distress of the most pinc•ing famine, to get away from the world Make hast out of your natural state, live n• longer in this Far Country;
vvb, crd vvb pn31 vbi dt j cc n1 vvb p-acp d j n2, cs pn22 n1 xx vvi dt j n1 pp-f dt av-ds j-vvg n1, pc-acp vvi av p-acp dt n1 vvb vh2 av pp-f po22 j n1, vvb n1 av-jc p-acp d j n1;
(21) doctrine (DIV3)
181
Page 90
966
your distance fro• God is your misery, return to him and yo• shal be happy:
your distance fro• God is your misery, return to him and yo• shall be happy:
po22 n1 n1 np1 vbz po22 n1, vvb p-acp pno31 cc n1 vmb vbi j:
(21) doctrine (DIV3)
181
Page 90
967
You that live jocund and plesant, you that think all is well, and shal be •• though you add iniquity to sin, be perswade• to take this warning:
You that live jocund and pleasant, you that think all is well, and shall be •• though you add iniquity to since, be perswade• to take this warning:
pn22 cst vvb j cc j, pn22 cst vvb d vbz av, cc vmb vbi •• cs pn22 vvb n1 p-acp n1, vbb n1 pc-acp vvi d n1:
(21) doctrine (DIV3)
181
Page 90
968
As much pomp an• splendor as you now live in, as satisfied as yo• are at present, ere it be long a famine will com• a mighty famine,
As much pomp an• splendour as you now live in, as satisfied as yo• Are At present, ere it be long a famine will com• a mighty famine,
c-acp d n1 n1 n1 c-acp pn22 av vvi p-acp, c-acp vvn p-acp n1 vbr p-acp j, c-acp pn31 vbb av-j dt n1 vmb n1 dt j n1,
(21) doctrine (DIV3)
181
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969
and what will you do then ▪ Oh, fly from it before you come to the utmo•• distress:
and what will you do then ▪ O, fly from it before you come to the utmo•• distress:
cc q-crq vmb pn22 vdi av ▪ uh, vvb p-acp pn31 p-acp pn22 vvb p-acp dt n1 n1:
(21) doctrine (DIV3)
181
Page 90
970
Did Abraham go to Egypt, the Shummite to the Philistins, being warned of a temporal famine? Do not you then despise th• warning, to come out of Egypt and Philisti•• to escape a spiritual famine:
Did Abraham go to Egypt, the Shummite to the philistines, being warned of a temporal famine? Do not you then despise th• warning, to come out of Egypt and Philisti•• to escape a spiritual famine:
vdd np1 vvb p-acp np1, dt vvb p-acp dt njp2, vbg vvn pp-f dt j n1? vdb xx pn22 av vvi n1 n1, pc-acp vvi av pp-f np1 cc np1 pc-acp vvi dt j n1:
(21) doctrine (DIV3)
181
Page 90
971
Be assured, it will be a sore and distressing thing to feel wrath and misery siezing upon you,
Be assured, it will be a soar and distressing thing to feel wrath and misery seizing upon you,
vbb vvn, pn31 vmb vbi dt j cc vvg n1 pc-acp vvi n1 cc n1 vvg p-acp pn22,
(21) doctrine (DIV3)
181
Page 90
972
and have nothing but a vain world to go to;
and have nothing but a vain world to go to;
cc vhb pix cc-acp dt j n1 pc-acp vvi p-acp;
(21) doctrine (DIV3)
181
Page 90
973
miserable comforters shal you find all these things to be ▪ they will not afford you one dram of consolation,
miserable Comforters shall you find all these things to be ▪ they will not afford you one dram of consolation,
j n2 vmb pn22 vvi d d n2 pc-acp vbi ▪ pns32 vmb xx vvi pn22 crd n1 pp-f n1,
(21) doctrine (DIV3)
181
Page 90
974
nor give one morsel of quiet to your souls ▪ you may cry and roar in your distress,
nor give one morsel of quiet to your Souls ▪ you may cry and roar in your distress,
ccx vvb crd n1 pp-f j-jn p-acp po22 n2 ▪ pn22 vmb vvi cc vvi p-acp po22 n1,
(21) doctrine (DIV3)
181
Page 90
975
but there will be none to help you;
but there will be none to help you;
cc-acp a-acp vmb vbi pix pc-acp vvi pn22;
(21) doctrine (DIV3)
181
Page 90
976
God whom you have forsaken, it may be will not, and to be sure the world in which you have trusted cannot:
God whom you have forsaken, it may be will not, and to be sure the world in which you have trusted cannot:
np1 ro-crq pn22 vhb vvn, pn31 vmb vbi n1 xx, cc pc-acp vbi av-j dt n1 p-acp r-crq pn22 vhb vvn vmbx:
(21) doctrine (DIV3)
181
Page 91
977
It will be a complicate misery to be a bankrupt, and in a far Country, and there to be siezed with a mighty famine;
It will be a complicate misery to be a bankrupt, and in a Far Country, and there to be seized with a mighty famine;
pn31 vmb vbi dt j n1 pc-acp vbi dt j-jn, cc p-acp dt j n1, cc a-acp pc-acp vbi vvn p-acp dt j n1;
(21) doctrine (DIV3)
181
Page 91
978
now you are called to avoid this: All you want is with God, for though the world be empty, he is full;
now you Are called to avoid this: All you want is with God, for though the world be empty, he is full;
av pn22 vbr vvn pc-acp vvi d: d pn22 vvb vbz p-acp np1, c-acp cs dt n1 vbb j, pns31 vbz j;
(21) doctrine (DIV3)
181
Page 91
979
that can supply no spiritual necessity, he can satisfie all; there you must needs perish, here you may be saved and satisfied:
that can supply no spiritual necessity, he can satisfy all; there you must needs perish, Here you may be saved and satisfied:
cst vmb vvi dx j n1, pns31 vmb vvi d; a-acp pn22 vmb av vvi, av pn22 vmb vbi vvn cc vvn:
(21) doctrine (DIV3)
181
Page 91
981
There is no want with God, there is nothing else but want every where else: Do but open your eyes, the Lord open them for you;
There is no want with God, there is nothing Else but want every where Else: Do but open your eyes, the Lord open them for you;
pc-acp vbz dx n1 p-acp np1, pc-acp vbz pix av cc-acp vvb d q-crq av: vdb p-acp vvi po22 n2, dt n1 vvb pno32 p-acp pn22;
(21) doctrine (DIV3)
181
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906
DOCT.
DOCT.
np1.
(21) doctrine (DIV3)
172
Page 85
907
The World then most of all deceives and fails, when men have the most need of help. The World then most of all deceives and fails, when men have the most need of help.
dt n1 av ds pp-f d vvz cc vvz, c-crq n2 vhb dt av-ds n1 pp-f n1.
(21) doctrine (DIV3)
172
Page 85
908
If the young man had now had a good Estate in his hands, as he sometimes had, he would not have been so pincht with the famine:
If the young man had now had a good Estate in his hands, as he sometime had, he would not have been so pinched with the famine:
cs dt j n1 vhd av vhn dt j n1 p-acp po31 n2, c-acp pns31 av vhd, pns31 vmd xx vhi vbn av vvn p-acp dt n1:
(21) doctrine (DIV3)
173
Page 85
909
Rich men usually rub through, it is the poor that are most opprest in times of scarcity:
Rich men usually rub through, it is the poor that Are most oppressed in times of scarcity:
j n2 av-j vvb p-acp, pn31 vbz dt j cst vbr av-ds vvn p-acp n2 pp-f n1:
(21) doctrine (DIV3)
173
Page 85
910
or if the famine had been more moderate, he might with more ease have scrambled for some supply,
or if the famine had been more moderate, he might with more ease have scrambled for Some supply,
cc cs dt n1 vhd vbn av-dc j, pns31 vmd p-acp dc n1 vhb vvd p-acp d n1,
(21) doctrine (DIV3)
173
Page 85
911
but when all fails, who should relieve him? or if he had been among his friends and rich kindred, they would have so far pittied him,
but when all fails, who should relieve him? or if he had been among his Friends and rich kindred, they would have so Far pitied him,
cc-acp c-crq d vvz, r-crq vmd vvi pno31? cc cs pns31 vhd vbn p-acp po31 n2 cc j n1, pns32 vmd vhi av av-j vvd pno31,
(21) doctrine (DIV3)
173
Page 85
912
as not to have suffered him to starve:
as not to have suffered him to starve:
c-acp xx pc-acp vhi vvn pno31 pc-acp vvi:
(21) doctrine (DIV3)
173
Page 85
913
but he is poor, and in a far Country, and a famine raging, and now what shal become of him?
but he is poor, and in a Far Country, and a famine raging, and now what shall become of him?
cc-acp pns31 vbz j, cc p-acp dt j n1, cc dt n1 vvg, cc av q-crq vmb vvi pp-f pno31?
(21) doctrine (DIV3)
173
Page 85
914
The famine deciphers to us the deficiency or of spiritual supplyes, or of Soul-food:
The famine deciphers to us the deficiency or of spiritual supplies, or of Soul-food:
dt n1 vvz p-acp pno12 dt n1 cc pp-f j vvz, cc pp-f n1:
(21) doctrine (DIV3)
174
Page 86
915
Whereas it is said, that then it arose, vve must take notice that things are many times described according to appearance, and not reality:
Whereas it is said, that then it arose, we must take notice that things Are many times described according to appearance, and not reality:
cs pn31 vbz vvn, cst cs pn31 vvd, pns12 vmb vvi n1 cst n2 vbr d n2 vvd vvg p-acp n1, cc xx n1:
(21) doctrine (DIV3)
174
Page 86
916
This spiritual famine was there before, but the young man, as long as he had something of his own, minded it not,
This spiritual famine was there before, but the young man, as long as he had something of his own, minded it not,
d j n1 vbds a-acp a-acp, cc-acp dt j n1, c-acp av-j c-acp pns31 vhd pi pp-f po31 d, vvd pn31 xx,
(21) doctrine (DIV3)
174
Page 86
917
but now when all was spent he began to feel it:
but now when all was spent he began to feel it:
cc-acp av c-crq d vbds vvn pns31 vvd pc-acp vvi pn31:
(21) doctrine (DIV3)
174
Page 86
918
The substance of this Allegory is, that a distressed sinner shal find that the world hath no relief for his soul;
The substance of this Allegory is, that a distressed sinner shall find that the world hath no relief for his soul;
dt n1 pp-f d n1 vbz, cst dt j-vvn n1 vmb vvi d dt n1 vhz dx n1 p-acp po31 n1;
(21) doctrine (DIV3)
174
Page 86
919
if a man feel anguish and misery coming upon him and go to the world for help, he shal find nothing there but want and distress;
if a man feel anguish and misery coming upon him and go to the world for help, he shall find nothing there but want and distress;
cs dt n1 vvb n1 cc n1 vvg p-acp pno31 cc vvi p-acp dt n1 p-acp n1, pns31 vmb vvi pix a-acp cc-acp vvb cc n1;
(21) doctrine (DIV3)
174
Page 86
920
all the world cannot ease an oppressed soul. For further Explication, Consider.
all the world cannot ease an oppressed soul. For further Explication, Consider.
d dt n1 vmbx vvi dt j-vvn n1. p-acp jc n1, vvb.
(21) doctrine (DIV3)
174
Page 86
921
1. The natural man, standing at a great distance from God hath no other hope or help to take to in his distress but the world:
1. The natural man, standing At a great distance from God hath no other hope or help to take to in his distress but the world:
crd dt j n1, vvg p-acp dt j n1 p-acp np1 vhz dx j-jn n1 cc vvb pc-acp vvi p-acp p-acp po31 n1 p-acp dt n1:
(21) doctrine (DIV3)
175
Page 86
922
This far Country is the place which this sinner dwels in, and therefore here he must look for his succour;
This Far Country is the place which this sinner dwells in, and Therefore Here he must look for his succour;
d av-j n1 vbz dt n1 r-crq d n1 vvz p-acp, cc av av pns31 vmb vvi p-acp po31 n1;
(21) doctrine (DIV3)
175
Page 86
923
he hath by his own grievous folly, put himself under the necessity, either to find relief from the world, or else to perish;
he hath by his own grievous folly, put himself under the necessity, either to find relief from the world, or Else to perish;
pns31 vhz p-acp po31 d j n1, vvd px31 p-acp dt n1, av-d pc-acp vvi n1 p-acp dt n1, cc av pc-acp vvi;
(21) doctrine (DIV3)
175
Page 86
924
i. e. he knows no other way.i. e. he knows no other Way.
sy. sy. pns31 vvz dx j-jn n1.
(21) doctrine (DIV3)
175
Page 86
925
2. Nay, he hath chosen and preferred the friendship and presumed fidelity of the world, rather than to have his dependance upon God, he went himself into this far Country;
2. Nay, he hath chosen and preferred the friendship and presumed Fidis of the world, rather than to have his dependence upon God, he went himself into this Far Country;
crd uh-x, pns31 vhz vvn cc vvn dt n1 cc j-vvn n1 pp-f dt n1, av-c cs pc-acp vhi po31 n1 p-acp np1, pns31 vvd px31 p-acp d j n1;
(21) doctrine (DIV3)
176
Page 86
926
he was not driven to it by necessity, but went to it by choice, it was the place of his desires;
he was not driven to it by necessity, but went to it by choice, it was the place of his Desires;
pns31 vbds xx vvn p-acp pn31 p-acp n1, cc-acp vvd p-acp pn31 p-acp n1, pn31 vbds dt n1 pp-f po31 n2;
(21) doctrine (DIV3)
176
Page 86
927
he had rather trust in the uncertain world than a living God;
he had rather trust in the uncertain world than a living God;
pns31 vhd av-c vvi p-acp dt j n1 cs dt j-vvg np1;
(21) doctrine (DIV3)
176
Page 87
928
this is a thing so natural to fallen man, that Paul is fain to give a strict charge against it, 1 Tim. 6. 17. 3. Hence in all his straits and wants he goes to the world, and seeks his redress there, with hopes to find supply:
this is a thing so natural to fallen man, that Paul is fain to give a strict charge against it, 1 Tim. 6. 17. 3. Hence in all his straits and Wants he Goes to the world, and seeks his redress there, with hope's to find supply:
d vbz dt n1 av j p-acp vvn n1, cst np1 vbz av-j pc-acp vvi dt j n1 p-acp pn31, crd np1 crd crd crd av p-acp d po31 n2 cc n2 pns31 vvz p-acp dt n1, cc vvz po31 n1 a-acp, p-acp n2 pc-acp vvi n1:
(21) doctrine (DIV3)
176
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929
This is described by mens wandring from mountain to hill:
This is described by men's wandering from mountain to hill:
d vbz vvn p-acp ng2 vvg p-acp n1 p-acp n1:
(21) doctrine (DIV3)
177
Page 87
930
The sinner concludes that if it be not here to be found, it is no where;
The sinner concludes that if it be not Here to be found, it is no where;
dt n1 vvz d cs pn31 vbb xx av pc-acp vbi vvn, pn31 vbz dx c-crq;
(21) doctrine (DIV3)
177
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931
he knows of no other content or soul-satisfaction, but what ariseth out of the dust, and is to be gotten by the worlds favour.
he knows of no other content or soulsatisfaction, but what arises out of the dust, and is to be got by the world's favour.
pns31 vvz pp-f dx j-jn n1 cc n1, cc-acp q-crq vvz av pp-f dt n1, cc vbz pc-acp vbi vvn p-acp dt ng1 n1.
(21) doctrine (DIV3)
177
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932
4. There is an hour of distress which the riotous sinner shal bring upon himself: It is certain that he shal find himself at a loss and undone;
4. There is an hour of distress which the riotous sinner shall bring upon himself: It is certain that he shall find himself At a loss and undone;
crd pc-acp vbz dt n1 pp-f n1 r-crq dt j n1 vmb vvi p-acp px31: pn31 vbz j cst pns31 vmb vvi px31 p-acp dt n1 cc vvn;
(21) doctrine (DIV3)
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933
conscience will sooner or later speak, and tell him that he hath wasted all;
conscience will sooner or later speak, and tell him that he hath wasted all;
n1 vmb av-c cc jc vvb, cc vvb pno31 cst pns31 vhz vvn d;
(21) doctrine (DIV3)
178
Page 87
934
hope will in a while fail, carnal confidence will shrink up to nothing, and his soul be filled with perplexing sorrows.
hope will in a while fail, carnal confidence will shrink up to nothing, and his soul be filled with perplexing sorrows.
vvb n1 p-acp dt n1 vvi, j n1 vmb vvi a-acp p-acp pix, cc po31 n1 vbi vvn p-acp vvg n2.
(21) doctrine (DIV3)
178
Page 87
935
5. Now the world in which he trusted will without doubt leave him at a loss:
5. Now the world in which he trusted will without doubt leave him At a loss:
crd av dt n1 p-acp r-crq pns31 vvd n1 p-acp n1 vvb pno31 p-acp dt n1:
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The Magazene from whence he hoped to fetch his livelihood, will be found empty, the Cistern will appear to be broken, and have no water in it;
The Magazine from whence he hoped to fetch his livelihood, will be found empty, the Cistern will appear to be broken, and have no water in it;
dt np1 p-acp c-crq pns31 vvd pc-acp vvi po31 n1, vmb vbi vvn j, dt n1 vmb vvi pc-acp vbi vvn, cc vhb dx n1 p-acp pn31;
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he shal be far from finding it able to direct him to true & solid comfort,
he shall be Far from finding it able to Direct him to true & solid Comfort,
pns31 vmb vbi av-j p-acp vvg pn31 j pc-acp vvi pno31 p-acp j cc j n1,
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or so much as point him to that which can indeed give him life.
or so much as point him to that which can indeed give him life.
cc av av-d c-acp vvi pno31 p-acp d r-crq vmb av vvi pno31 n1.
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If a sinner be perishing, he must needs perish for all that the world can do to save him;
If a sinner be perishing, he must needs perish for all that the world can do to save him;
cs dt n1 vbb vvg, pns31 vmb av vvi p-acp d cst dt n1 vmb vdi pc-acp vvi pno31;
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here is not one mo•sel of the Bread of Life to keep a soul from Perdition; if he could gain it all, that would not save his soul, Mat. 16. 26. If he ask for bread, it gives him a stone, if a fish, a scorpion;
Here is not one mo•sel of the Bred of Life to keep a soul from Perdition; if he could gain it all, that would not save his soul, Mathew 16. 26. If he ask for bred, it gives him a stone, if a Fish, a scorpion;
av vbz xx crd n1 pp-f dt n1 pp-f n1 pc-acp vvi dt n1 p-acp n1; cs pns31 vmd vvi pn31 d, cst vmd xx vvi po31 n1, np1 crd crd cs pns31 vvb p-acp n1, pn31 vvz pno31 dt n1, cs dt n1, dt n1;
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he may wander from sea to sea, seeking the bread of life, and find none: Hence the wiseman, in answer to the great question, where good is to be found,
he may wander from sea to sea, seeking the bred of life, and find none: Hence the Wiseman, in answer to the great question, where good is to be found,
pns31 vmb vvi p-acp n1 p-acp n1, vvg dt n1 pp-f n1, cc vvb pix: av dt n1, p-acp n1 p-acp dt j n1, c-crq j vbz pc-acp vbi vvn,
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or where a man may fill himself with substance, and find content, returns it in the Negative, respecting the world and all that is in it,
or where a man may fill himself with substance, and find content, returns it in the Negative, respecting the world and all that is in it,
cc c-crq dt n1 vmb vvi px31 p-acp n1, cc vvi j, vvz pn31 p-acp dt j-jn, vvg dt n1 cc d cst vbz p-acp pn31,
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and that because it is empty, vain, and vexatious, in the proof whereof he spends a whole Book, viz. that of Ecclesiastes. If a man wants eternal life, he may ask every creature for it,
and that Because it is empty, vain, and vexatious, in the proof whereof he spends a Whole Book, viz. that of Ecclesiastes. If a man Wants Eternal life, he may ask every creature for it,
cc d c-acp pn31 vbz j, j, cc j, p-acp dt n1 c-crq pns31 vvz dt j-jn n1, n1 cst pp-f vvz. cs dt n1 vvz j n1, pns31 vmb vvi d n1 c-acp pn31,
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but all answer no, it is not in me:
but all answer no, it is not in me:
cc-acp d n1 av-dx, pn31 vbz xx p-acp pno11:
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he that doth for the present rely here, and hopes it shal be well with him, doth but feed upon ashes,
he that does for the present rely Here, and hope's it shall be well with him, does but feed upon Ashes,
pns31 cst vdz p-acp dt j vvi av, cc vvz pn31 vmb vbi av p-acp pno31, vdz p-acp vvi p-acp n2,
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and cherish him self up with false expectations.
and cherish him self up with false Expectations.
cc vvi pno31 n1 a-acp p-acp j n2.
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As man cannot find his life in himself, so neither shal he mend himself in the world;
As man cannot find his life in himself, so neither shall he mend himself in the world;
p-acp n1 vmbx vvi po31 n1 p-acp px31, av dx vmb pns31 vvi px31 p-acp dt n1;
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he goes but from one want to another, from a famine within doors to a famine abroad;
he Goes but from one want to Another, from a famine within doors to a famine abroad;
pns31 vvz p-acp p-acp crd n1 p-acp j-jn, p-acp dt n1 p-acp n2 p-acp dt n1 av;
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if he goes to the world he dyes, and if he rests in himself he dyes;
if he Goes to the world he dies, and if he rests in himself he dies;
cs pns31 vvz p-acp dt n1 pns31 vvz, cc cs pns31 vvz p-acp px31 pns31 vvz;
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he doth but rise to fall, he doth but go abroad to meet with that death which was coming home to him.
he does but rise to fallen, he does but go abroad to meet with that death which was coming home to him.
pns31 vdz p-acp vvi pc-acp vvi, pns31 vdz p-acp vvi av pc-acp vvi p-acp d n1 r-crq vbds vvg av-an p-acp pno31.
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USE, 1. To teach us the certain necessity of the perdition of all those souls that have nothing else to trust to in their need,USE, 1. To teach us the certain necessity of the perdition of all those Souls that have nothing Else to trust to in their need,
n1, crd p-acp vvb pno12 dt j n1 pp-f dt n1 pp-f d d n2 cst vhb pix av pc-acp vvi p-acp p-acp po32 n1,
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but this world and the vanities of it.
but this world and the vanities of it.
cc-acp d n1 cc dt n2 pp-f pn31.
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What fools are the sons and daughters of men, that lay out their time, and thoughts,
What Fools Are the Sons and daughters of men, that lay out their time, and thoughts,
q-crq n2 vbr dt n2 cc n2 pp-f n2, cst vvd av po32 n1, cc n2,
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and care to get into the worlds favour, and secure to themselves a refuge here? What will you do when the day of distress comes upon you? Men think they shal inherit substance,
and care to get into the world's favour, and secure to themselves a refuge Here? What will you do when the day of distress comes upon you? Men think they shall inherit substance,
cc vvb pc-acp vvi p-acp dt ng1 n1, cc vvi p-acp px32 dt n1 av? q-crq vmb pn22 vdi c-crq dt n1 pp-f n1 vvz p-acp pn22? np1 vvb pns32 vmb vvi n1,
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but they purchase nothing but famine.
but they purchase nothing but famine.
cc-acp pns32 vvb pix cc-acp n1.
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The world seems full to a carnal mind, he thinks it affords all that heart can wish,
The world seems full to a carnal mind, he thinks it affords all that heart can wish,
dt n1 vvz j p-acp dt j n1, pns31 vvz pn31 vvz d cst n1 vmb vvi,
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if he can have this to friend, he fears no want: but the soul shal to its cost find that it is empty, void, and wast.
if he can have this to friend, he fears no want: but the soul shall to its cost find that it is empty, void, and wast.
cs pns31 vmb vhi d p-acp n1, pns31 vvz dx n1: cc-acp dt n1 vmb p-acp po31 n1 vvi cst pn31 vbz j, j, cc vvi.
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The soul of man must have something to live upon, or else it is undone, this is the great want,
The soul of man must have something to live upon, or Else it is undone, this is the great want,
dt n1 pp-f n1 vmb vhi pi pc-acp vvi p-acp, cc av pn31 vbz vvn, d vbz dt j n1,
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this Peter acknowledged when he saw the Holy Ghost was given to the Gentile Believers, Act. 10. 34, 35. Of a truth I perceive that God is no respecter of persons, &c. and on this account is our Saviours doxology, 〈 ◊ 〉 thankful celebration of Gods Grace, Mat. 1• 25, 26. USE. 1. To refute the Arminian Doctrine of something in us foreseen, as that which ••rects the Counsels and purposes of God abo•• our future good.
this Peter acknowledged when he saw the Holy Ghost was given to the Gentile Believers, Act. 10. 34, 35. Of a truth I perceive that God is no respecter of Persons, etc. and on this account is our Saviors doxology, 〈 ◊ 〉 thankful celebration of God's Grace, Mathew 1• 25, 26. USE. 1. To refute the Arminian Doctrine of something in us foreseen, as that which ••rects the Counsels and Purposes of God abo•• our future good.
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be not then daunted, or beat off with frights and fears, but venture into his pre••nce, he knows how, Where sin hath abounded, make Grace more than abound. But I pass.
be not then daunted, or beatrice off with frights and fears, but venture into his pre••nce, he knows how, Where since hath abounded, make Grace more than abound. But I pass.
vbi xx av vvn, cc vvd a-acp p-acp n2 cc n2, cc-acp vvb p-acp po31 n1, pns31 vvz c-crq, c-crq n1 vhz vvn, vvb n1 dc cs vvi. cc-acp pns11 vvb.
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as the Father did ••ch an one:
as the Father did ••ch an one:
c-acp dt n1 vdd vvi dt crd:
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though you are a younger Son and a Prodigal too, y•• if you go to him in Faith and Repentance, 〈 ◊ 〉 will own thee for a Son,
though you Are a younger Son and a Prodigal too, y•• if you go to him in Faith and Repentance, 〈 ◊ 〉 will own thee for a Son,
cs pn22 vbr dt jc n1 cc dt n-jn av, n1 cs pn22 vvb p-acp pno31 p-acp n1 cc n1, 〈 sy 〉 vmb vvi pno21 p-acp dt n1,
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nor ought you to be any thing t• more discouraged from going to God:
nor ought you to be any thing t• more discouraged from going to God:
ccx vmd pn22 pc-acp vbi d n1 n1 av-dc vvn p-acp vvg p-acp np1:
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USE 2. To encourage such poor Souls, wh•• being under deep conviction, do find nothing of advantage in themselves to rely upon, an• are hereupon ready to say, I have nothing 〈 ◊ 〉 do with the Covenant, I am a poor abject, Publican, &c. why be assured, that you a•• for this never the further off from savin• Grace,USE 2. To encourage such poor Souls, wh•• being under deep conviction, do find nothing of advantage in themselves to rely upon, an• Are hereupon ready to say, I have nothing 〈 ◊ 〉 do with the Covenant, I am a poor abject, Publican, etc. why be assured, that you a•• for this never the further off from savin• Grace,
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he was a younger Brother, a Prodigal, a riotous Liver, and all that was evil.
he was a younger Brother, a Prodigal, a riotous Liver, and all that was evil.
pns31 vbds dt jc n1, dt j-jn, dt j n1, cc d cst vbds j-jn.
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How contrary this is to the freeness of Gods Grace, and the ordinary wa• of his dealing with the Children of men, very obvious:
How contrary this is to the freeness of God's Grace, and the ordinary wa• of his dealing with the Children of men, very obvious:
q-crq j-jn d vbz p-acp dt n1 pp-f npg1 n1, cc dt j n1 pp-f po31 n-vvg p-acp dt n2 pp-f n2, av j:
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let the pattern of this poor Prodigal stand for ever to confront that Opinion look upon him in all his disadvantages;
let the pattern of this poor Prodigal stand for ever to confront that Opinion look upon him in all his disadvantages;
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he ha• no law to pretend to the righteous observation of, and make a plea from thence;
he ha• not law to pretend to the righteous observation of, and make a plea from thence;
pns31 n1 xx n1 pc-acp vvi p-acp dt j n1 pp-f, cc vvi dt n1 p-acp av;
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he had 〈 ◊ 〉 good works to enumerate, and challenge acceptance for; he had no Covenant when• to pretend an interest in, and heirship to the Kingdom:
he had 〈 ◊ 〉 good works to enumerate, and challenge acceptance for; he had no Covenant when• to pretend an Interest in, and heirship to the Kingdom:
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and civil conversation, and such as are more outwardly advantaged, men might begin to think, that there was some worth in their persons, some merit in their civil carriage, some obligation on God by their visible relation, to give them the Kingdom of Glory:
and civil Conversation, and such as Are more outwardly advantaged, men might begin to think, that there was Some worth in their Persons, Some merit in their civil carriage, Some obligation on God by their visible Relation, to give them the Kingdom of Glory:
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DOCT.
DOCT.
np1.
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That Gods Grace oftentimes chuseth the vilest and worst of men to make it self known upon. That God's Grace oftentimes chooseth the Vilest and worst of men to make it self known upon.
d ng1 n1 av vvz dt js cc js pp-f n2 pc-acp vvi pn31 n1 vvn p-acp.
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Such as men would least regard, God hath many times the largest favour for:
Such as men would least regard, God hath many times the Largest favour for:
d p-acp n2 vmd av-ds n1, np1 vhz d n2 dt js n1 p-acp:
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Hence that of our Saviour, Mat. 21. 31. The Publicans and Harlots go into the Kingdom of God before you:
Hence that of our Saviour, Mathew 21. 31. The Publicans and Harlots go into the Kingdom of God before you:
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and here the Fathers special love is expressed to the younger Son:
and Here the Father's special love is expressed to the younger Son:
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but how when he chuseth such an one, here appears to be nothing of the creature to obscure his Grace:
but how when he chooseth such an one, Here appears to be nothing of the creature to Obscure his Grace:
cc-acp c-crq c-crq pns31 vvz d dt pi, av vvz pc-acp vbi pix pp-f dt n1 pc-acp vvi po31 n1:
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all Jesse's elder Sons are refused by God, and David, the youngest is appointed and anointed King:
all Jess's elder Sons Are refused by God, and David, the youngest is appointed and anointed King:
d ng1 jc n2 vbr vvn p-acp np1, cc np1, dt js vbz vvn cc j-vvn n1:
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and many that are last are first. and many that Are last Are First.
cc d cst vbr ord vbr ord.
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Reas. For the exaltation of free Grace, and manifestation of the Soveraignty of Gods good pleasure.Reas. For the exaltation of free Grace, and manifestation of the Sovereignty of God's good pleasure.
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Should God make application of his saving mercy, only to men of a sober profession,
Should God make application of his Saving mercy, only to men of a Sobrium profession,
vmd np1 vvi n1 pp-f po31 j-vvg n1, av-j p-acp n2 pp-f dt j n1,
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2. Because the same means may have been formerly used with this person, and yet did not gain their effect:
2. Because the same means may have been formerly used with this person, and yet did not gain their Effect:
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DOCT.
DOCT.
np1.
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When God intends saving Grace to any, he first makes them effectually sensible of their own miserable and undone state. When God intends Saving Grace to any, he First makes them effectually sensible of their own miserable and undone state.
c-crq np1 vvz vvg n1 p-acp d, pns31 ord vvz pno32 av-j j pp-f po32 d j cc vvn n1.
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God, in the ordinary and usual method of converting sinners under the means of Grace, begins with the discovery of their empty, needy, poor and miserable condition:
God, in the ordinary and usual method of converting Sinners under the means of Grace, begins with the discovery of their empty, needy, poor and miserable condition:
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Here began the ground and motive of the young man's returning to his Father, though it did not presently work to this end;
Here began the ground and motive of the young Man's returning to his Father, though it did not presently work to this end;
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had he not been reduced to the greatest straits, he had never thought of returning;
had he not been reduced to the greatest straits, he had never Thought of returning;
vhd pns31 xx vbn vvn p-acp dt js n2, pns31 vhd av-x vvn pp-f vvg;
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his being in want was that which set him to seeking relief, and this is it which did at last (though not immediately) drive him home.
his being in want was that which Set him to seeking relief, and this is it which did At last (though not immediately) drive him home.
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Among the works ascribed to the spirit of God, there are some which are called common and preparatory;
Among the works ascribed to the Spirit of God, there Are Some which Are called Common and preparatory;
p-acp dt n2 vvn p-acp dt n1 pp-f np1, pc-acp vbr d r-crq vbr vvn j cc n1;
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common, because they may be found in Reprobates; preparatory, because they are wont (in the Elect) to be steps towards conversion,Common, Because they may be found in Reprobates; preparatory, Because they Are wont (in the Elect) to be steps towards conversion,
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or works preparing the soul, as a rational Agent to entertain Christ as he is tendered in the Gospel.
or works preparing the soul, as a rational Agent to entertain christ as he is tendered in the Gospel.
cc n2 vvg dt n1, c-acp dt j n1 pc-acp vvi np1 c-acp pns31 vbz vvn p-acp dt n1.
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The first of these works is Conviction, which hath two things for objects, viz. Sin and misery; one is the cause, the other the effect.
The First of these works is Conviction, which hath two things for objects, viz. since and misery; one is the cause, the other the Effect.
dt ord pp-f d n2 vbz n1, r-crq vhz crd n2 p-acp n2, n1 n1 cc n1; crd vbz dt n1, dt j-jn dt n1.
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Conviction usually proceeds Analytically, it first discovers the effect, and from thence searcheth after the cause.
Conviction usually proceeds Analytically, it First discovers the Effect, and from thence Searches After the cause.
n1 av-j vvz av-j, pn31 ord vvz dt n1, cc p-acp av vvz p-acp dt n1.
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The conviction of misery is that which here hath its consideration, that of sin follows afterwards.
The conviction of misery is that which Here hath its consideration, that of since follows afterwards.
dt n1 pp-f n1 vbz d r-crq av vhz po31 n1, cst pp-f n1 vvz av.
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The first remove of the young man was, he felt himself to be in want, he found when the famine came and encreased, that now he had nothing to live upon.
The First remove of the young man was, he felt himself to be in want, he found when the famine Come and increased, that now he had nothing to live upon.
dt ord n1 pp-f dt j n1 vbds, pns31 vvd px31 pc-acp vbi p-acp n1, pns31 vvd c-crq dt n1 vvd cc vvd, cst av pns31 vhd pix pc-acp vvi p-acp.
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In the Explication we may consider, 1. What is this conviction of misery 2. How it is wrought? 3. The reasons of the Doctrine.
In the Explication we may Consider, 1. What is this conviction of misery 2. How it is wrought? 3. The Reasons of the Doctrine.
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1. What is this conviction of misery?
1. What is this conviction of misery?
crd q-crq vbz d n1 pp-f n1?
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Answ. It is the first legal work that is usually wrought in a sinner, making him to apprehend his present state of perdition, notwithstanding all that is either in himself, or in the world.Answer It is the First Legal work that is usually wrought in a sinner, making him to apprehend his present state of perdition, notwithstanding all that is either in himself, or in the world.
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It is, though not the full of a lost estate, yet leading to it, or a step towards it. In the Description observe,
It is, though not the full of a lost estate, yet leading to it, or a step towards it. In the Description observe,
pn31 vbz, cs xx dt j pp-f dt j-vvn n1, av vvg p-acp pn31, cc dt n1 p-acp pn31. p-acp dt n1 vvb,
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1. I call it a legal work; now Divines are wont to call those works legal.
1. I call it a Legal work; now Divines Are wont to call those works Legal.
crd pns11 vvb pn31 dt j n1; av n2-jn vbr j pc-acp vvi d n2 j.
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1. Which are usually wrought by the application of the Law, in which is the curse,
1. Which Are usually wrought by the application of the Law, in which is the curse,
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and by which is the knowledge of sin, Rom. 7. 8. Misery ariseth out of the curse,
and by which is the knowledge of since, Rom. 7. 8. Misery arises out of the curse,
cc p-acp r-crq vbz dt n1 pp-f n1, np1 crd crd n1 vvz av pp-f dt n1,
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and the curse comes upon the breach of the Law, Gal. 3. 12. The Law therefore firstly discovers it.
and the curse comes upon the breach of the Law, Gal. 3. 12. The Law Therefore firstly discovers it.
cc dt n1 vvz p-acp dt n1 pp-f dt n1, np1 crd crd dt n1 av av-j vvz pn31.
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2. Which are common works, and not in themselves saving;
2. Which Are Common works, and not in themselves Saving;
crd r-crq vbr j n2, cc xx p-acp px32 vvg;
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and so the word legal is often used in Divinity, of which nature is this before us:
and so the word Legal is often used in Divinity, of which nature is this before us:
cc av dt n1 j vbz av vvn p-acp n1, pp-f r-crq n1 vbz d p-acp pno12:
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Conviction of misery may befal hypocrites, Isa. 43. 14. Yea, of it self this is hell begun in the soul, or conscience.
Conviction of misery may befall Hypocrites, Isaiah 43. 14. Yea, of it self this is hell begun in the soul, or conscience.
n1 pp-f n1 vmb vvi n2, np1 crd crd uh, pp-f pn31 n1 d vbz n1 vvn p-acp dt n1, cc n1.
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3. I call it the first legal work:
3. I call it the First Legal work:
crd pns11 vvb pn31 dt ord j n1:
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my meaning is that God usually begins here, and so man for the most part is made to look upon the effect,
my meaning is that God usually begins Here, and so man for the most part is made to look upon the Effect,
po11 n1 vbz cst np1 av-j vvz av, cc av n1 p-acp dt av-ds n1 vbz vvn pc-acp vvi p-acp dt n1,
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before he discovers the cause, yea is led by it thereunto:
before he discovers the cause, yea is led by it thereunto:
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he first sees and feels misery upon himself, and thence is led to see sin as the blameable & meritorious cause of all this misery.
he First sees and feels misery upon himself, and thence is led to see since as the blameable & meritorious cause of all this misery.
pns31 ord vvz cc vvz n1 p-acp px31, cc av vbz vvn pc-acp vvi n1 p-acp dt j-u cc j n1 pp-f d d n1.
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Man usually apprehends that he is condemned, before he apprehends sin to be the just condemnation, he feels himself miserable, before he justifieth God:
Man usually apprehends that he is condemned, before he apprehends since to be the just condemnation, he feels himself miserable, before he Justifieth God:
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for though it be sin which the law condemns, and hence he must so far see sin,
for though it be since which the law condemns, and hence he must so Far see since,
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as to know that he hath broken this law, yet he is not made to know sin in its just merit,
as to know that he hath broken this law, yet he is not made to know since in its just merit,
c-acp pc-acp vvi cst pns31 vhz vvn d n1, av pns31 vbz xx vvn pc-acp vvi n1 p-acp po31 j n1,
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but rather counts it a rigour of the law which makes him angry, with that and not with sin, Rom. 7. 5.
but rather counts it a rigour of the law which makes him angry, with that and not with since, Rom. 7. 5.
cc-acp av-c vvz pn31 dt n1 pp-f dt n1 r-crq vvz pno31 j, p-acp d cc xx p-acp n1, np1 crd crd
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3. The proper effect of this conviction is to make him know and feel his perishing condition at present, that he is now going to perdition, viz. that he is under the curse of the law, bound over to eternal death,
3. The proper Effect of this conviction is to make him know and feel his perishing condition At present, that he is now going to perdition, viz. that he is under the curse of the law, bound over to Eternal death,
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and that he is in the way to it, being held under the curse: the young man found himself perishing with hunger.
and that he is in the Way to it, being held under the curse: the young man found himself perishing with hunger.
cc cst pns31 vbz p-acp dt n1 p-acp pn31, vbg vvn p-acp dt n1: dt j n1 vvd px31 vvg p-acp n1.
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4. The efficacy of this conviction is that it unmasks the former delusion under which he lay, making him to see that he hath no remedy against this misery either in himself, or in the world.
4. The efficacy of this conviction is that it unmasks the former delusion under which he lay, making him to see that he hath no remedy against this misery either in himself, or in the world.
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In respect to himself, he finds that he hath spent all, in regard to the world, he finds that there is a famine in that land,
In respect to himself, he finds that he hath spent all, in regard to the world, he finds that there is a famine in that land,
p-acp n1 p-acp px31, pns31 vvz cst pns31 vhz vvn d, p-acp n1 p-acp dt n1, pns31 vvz cst pc-acp vbz dt n1 p-acp d n1,
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and the conclusion that ariseth from hence is, that he is sensibly in what: i. e.
and the conclusion that arises from hence is, that he is sensibly in what: i. e.
cc dt n1 cst vvz p-acp av vbz, cst pns31 vbz av-j p-acp r-crq: pns11. sy.
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he still wants that freedom from the curse, notwithstanding all God's favours, or his interest in the creature, this is the summe of this conviction:
he still Wants that freedom from the curse, notwithstanding all God's favours, or his Interest in the creature, this is the sum of this conviction:
pns31 av vvz d n1 p-acp dt n1, c-acp d npg1 n2, cc po31 n1 p-acp dt n1, d vbz dt n1 pp-f d n1:
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in which, though we must confess that there is a change now made in the sinner,
in which, though we must confess that there is a change now made in the sinner,
p-acp r-crq, cs pns12 vmb vvi cst pc-acp vbz dt n1 av vvn p-acp dt n1,
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yet it is not a saving change of his state. For,
yet it is not a Saving change of his state. For,
av pn31 vbz xx dt j-vvg n1 pp-f po31 n1. p-acp,
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1. His state was as bad before, only the difference is, he then saw it not,
1. His state was as bad before, only the difference is, he then saw it not,
crd po31 n1 vbds a-acp j c-acp, av-j dt n1 vbz, pns31 av vvd pn31 xx,
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but now he doth, he thought himself rich, and the world a trusty friend: both these were mistakes, and now he finds them so to be;
but now he does, he Thought himself rich, and the world a trusty friend: both these were mistakes, and now he finds them so to be;
cc-acp av pns31 vdz, pns31 vvd px31 j, cc dt n1 dt j n1: d d vbdr n2, cc av pns31 vvz pno32 av pc-acp vbi;
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so that the substance of rhis charge is, now he is convinced that before he cheated himself: Hence,
so that the substance of rhis charge is, now he is convinced that before he cheated himself: Hence,
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2. His state is not properly mended by this conviction;
2. His state is not properly mended by this conviction;
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for though he sees his misery in some degree, yet this sight doth not free him from it:
for though he sees his misery in Some degree, yet this sighed does not free him from it:
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Conviction is not Conversion, though God can, when he pleaseth, make it a step towards it:Conviction is not Conversion, though God can, when he Pleases, make it a step towards it:
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Conviction doth not make any man really better, though it doth give us hopes that where the spirit begins he may carry it on;Conviction does not make any man really better, though it does give us hope's that where the Spirit begins he may carry it on;
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for Cain and Judas fared never the better by it, though many souls have, by Divine Grace.
for Cain and Judas fared never the better by it, though many Souls have, by Divine Grace.
p-acp np1 cc np1 vvd av-x dt jc p-acp pn31, cs d n2 vhb, p-acp j-jn n1.
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2. How this conviction is wrought?
2. How this conviction is wrought?
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Answ. 1. If we speak of the Author or efficient Cause of this work, it properly belongs to the spirit of God, who (in a work of common grace) brings the creature to the sense and apprehension of this misery.Answer 1. If we speak of the Author or efficient Cause of this work, it properly belongs to the Spirit of God, who (in a work of Common grace) brings the creature to the sense and apprehension of this misery.
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I deny not but that rational conviction may be gathered and applyed from the rational consideration of things,
I deny not but that rational conviction may be gathered and applied from the rational consideration of things,
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but that this sensible conviction depends on a special work of the spirit, appears.
but that this sensible conviction depends on a special work of the Spirit, appears.
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1. Because the same means of conviction are used with others, who yet are not thus convinced:
1. Because the same means of conviction Are used with Others, who yet Are not thus convinced:
crd p-acp dt d n2 pp-f n1 vbr vvn p-acp n2-jn, r-crq av vbr xx av vvn:
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We preach sin and misery to a great many; discourse with them of the distressed condition of the poor prodigal man;
We preach since and misery to a great many; discourse with them of the distressed condition of the poor prodigal man;
pns12 vvb n1 cc n1 p-acp dt j d; n1 p-acp pno32 pp-f dt j-vvn n1 pp-f dt j j-jn n1;
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but it is but now and then one that is touched with remorce, and cries out of it, or acknowledgeth it sensibly.
but it is but now and then one that is touched with remorse, and cries out of it, or acknowledgeth it sensibly.
cc-acp pn31 vbz p-acp av cc av pi cst vbz vvn p-acp n1, cc vvz av pp-f pn31, cc vvz pn31 av-j.
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It may be he had heard the same thing many a time, and his judgment assented to it to be truth,
It may be he had herd the same thing many a time, and his judgement assented to it to be truth,
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but yet he regarded it not, nor was affected with it:
but yet he regarded it not, nor was affected with it:
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yea, possibly he had had it more urged, with more strength of argument, and pressed with more morally perswasive motives by others,
yea, possibly he had had it more urged, with more strength of argument, and pressed with more morally persuasive motives by Others,
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but yet it never gained upon or got within him till now;
but yet it never gained upon or god within him till now;
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and why now rather than at any other time? there was as much to have driven it home before;
and why now rather than At any other time? there was as much to have driven it home before;
cc q-crq av av-c cs p-acp d j-jn n1? pc-acp vbds c-acp av-d pc-acp vhi vvn pn31 n1-an av;
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it must needs therefore proceed from the power of the Holy Ghost working when he sees meet. But,
it must needs Therefore proceed from the power of the Holy Ghost working when he sees meet. But,
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2. If we speak of the means by which it is wrought, I answer, God's spirit doth it sometimes by the ministry of the Word, sometimes by the concurrence of wisely ordered Providences, speaking in them to the soul;
2. If we speak of the means by which it is wrought, I answer, God's Spirit does it sometime by the Ministry of the Word, sometime by the concurrence of wisely ordered Providences, speaking in them to the soul;
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and it is a very frequent thing for God to back the Word in his providence for the bringing of a sinner under the power of this conviction:
and it is a very frequent thing for God to back the Word in his providence for the bringing of a sinner under the power of this conviction:
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yea, providence sometimes begins and gives a general conviction, the Word then sets in and more particularly points out his condition:
yea, providence sometime begins and gives a general conviction, the Word then sets in and more particularly points out his condition:
uh, n1 av vvz cc vvz dt j n1, dt n1 av vvz p-acp cc av-dc av-j vvz av po31 n1:
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Providence many times tells a man that he is miserable, and then the Word comes and tells him how he came to be so: More particularly.
Providence many times tells a man that he is miserable, and then the Word comes and tells him how he Come to be so: More particularly.
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1. The Word of God gives a full demonstration of the natural state of all mankind;
1. The Word of God gives a full demonstration of the natural state of all mankind;
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it tells us both what we are, and how we came to be so;
it tells us both what we Are, and how we Come to be so;
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it declares the wrath of God, and shews how man came to be subjected to it;
it declares the wrath of God, and shows how man Come to be subjected to it;
pn31 vvz dt n1 pp-f np1, cc vvz c-crq n1 vvd pc-acp vbi vvn p-acp pn31;
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it convinceth by clear and plain evidence;
it Convinces by clear and plain evidence;
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it is a Glass in which a natural man may see his own face, without those paintings wherewith carnal reason is wont to varnish and hide it.
it is a Glass in which a natural man may see his own face, without those paintings wherewith carnal reason is wont to varnish and hide it.
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It is one of the ends for which the Scripture is given, 2 Tim. 3. 16. 2. Divine Providence concurrs to the setting home of this truth, thus.
It is one of the ends for which the Scripture is given, 2 Tim. 3. 16. 2. Divine Providence concurs to the setting home of this truth, thus.
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1. God often brings secure sinners into an afflicted condition, who were before that prosperous, and whiles prosperous, they were secure;
1. God often brings secure Sinners into an afflicted condition, who were before that prosperous, and while prosperous, they were secure;
crd np1 av vvz j n2 p-acp dt vvn n1, r-crq vbdr p-acp d j, cc cs j, pns32 vbdr j;
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but now Gods begins to open their eyes: Thus it was with this younger son, Text, and Context.
but now God's begins to open their eyes: Thus it was with this younger son, Text, and Context.
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2. In this afflicted estate men are apt to ponder and think of their condition:
2. In this afflicted estate men Are apt to ponder and think of their condition:
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Affliction puts men upon consideration, and makes them usually more ready to hear, and take into their meditation such things as may concern them, Hos. 5. 15. 3. Now God many times brings home the Word to them, and moves them to a more serious and particular consideration of it:
Affliction puts men upon consideration, and makes them usually more ready to hear, and take into their meditation such things as may concern them, Hos. 5. 15. 3. Now God many times brings home the Word to them, and moves them to a more serious and particular consideration of it:
n1 vvz n2 p-acp n1, cc vvz pno32 av-j av-dc j pc-acp vvi, cc vvi p-acp po32 n1 d n2 c-acp vmb vvi pno32, np1 crd crd crd av np1 d n2 vvz av-an dt n1 p-acp pno32, cc vvz pno32 p-acp dt av-dc j cc j n1 pp-f pn31:
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Their own concerns are now in it, whereas they looked at themselves as unconcerned before:
Their own concerns Are now in it, whereas they looked At themselves as unconcerned before:
po32 d vvz vbr av p-acp pn31, cs pns32 vvd p-acp px32 p-acp vvn a-acp:
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In prosperity they would not hear, but novv the Word is made more to affect them than formerly.
In Prosperity they would not hear, but now the Word is made more to affect them than formerly.
p-acp n1 pns32 vmd xx vvi, cc-acp av dt n1 vbz vvn av-dc pc-acp vvi pno32 av av-j.
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4. Now the spirit of God takes an opportunity to make many truths which before were very unwelcome to them,
4. Now the Spirit of God Takes an opportunity to make many truths which before were very unwelcome to them,
crd av dt n1 pp-f np1 vvz dt n1 pc-acp vvi d n2 r-crq a-acp vbdr av j p-acp pno32,
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and they had put them away, to be thought upon, and credited, so that,
and they had put them away, to be Thought upon, and credited, so that,
cc pns32 vhd vvn pno32 av, pc-acp vbi vvn p-acp, cc vvn, av cst,
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1. They now feel that they are mortal, and must go shortly to another world, they could not endure to think of this formerly,
1. They now feel that they Are Mortal, and must go shortly to Another world, they could not endure to think of this formerly,
crd pns32 av vvb cst pns32 vbr j-jn, cc vmb vvi av-j p-acp j-jn n1, pns32 vmd xx vvi pc-acp vvi pp-f d av-j,
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nor did practically believe it, but now they apprehend it as a reality, and matter of concern.
nor did practically believe it, but now they apprehend it as a reality, and matter of concern.
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2. They are made to discern that trust in themselves and in the world is vain,
2. They Are made to discern that trust in themselves and in the world is vain,
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and that by reason of the foregoing truth: They now rememher that they have been hitherto thinking of time, and providing for that, but had forgotten eternity:
and that by reason of the foregoing truth: They now rememher that they have been hitherto thinking of time, and providing for that, but had forgotten eternity:
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They thought of no heaven but in the enjoyment of the world and favous of it,
They Thought of no heaven but in the enjoyment of the world and favous of it,
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but now they see that all this will not avail them for an everlasting state.
but now they see that all this will not avail them for an everlasting state.
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3. They now remember the curses of the Law against such as do these and those things,
3. They now Remember the curses of the Law against such as do these and those things,
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or against all the progeny of fallen Adam in a natural condition, and are convinced that they are the men against whom they are denounced;
or against all the progeny of fallen Adam in a natural condition, and Are convinced that they Are the men against whom they Are denounced;
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and now apprehending themselves hasting to eternity, and to have done nothing in way of providing for it, this becomes a terrible thought in them;
and now apprehending themselves hasting to eternity, and to have done nothing in Way of providing for it, this becomes a terrible Thought in them;
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and they are extreamly terrified with the thought of a future state, for which they have been taking no care:
and they Are extremely terrified with the Thought of a future state, for which they have been taking no care:
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The severity of the word, and the fears of death oppress them, and they know not how they shall do to go into another world,
The severity of the word, and the fears of death oppress them, and they know not how they shall do to go into Another world,
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and now they begin to be in want, all is leaving them, and they are naked and have no portion,
and now they begin to be in want, all is leaving them, and they Are naked and have no portion,
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and the world cannot keep them alive, for there is a famine. The thoughts of dwelling with everlasting burnings, possesseth them with fearfulness, Isa. 35. 14. Reas. From the usefulness there is of this conviction in order to Conversion: It is useful,
and the world cannot keep them alive, for there is a famine. The thoughts of Dwelling with everlasting burnings, Possesses them with fearfulness, Isaiah 35. 14. Reas. From the usefulness there is of this conviction in order to Conversion: It is useful,
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1. For the seasonableness of it:
1. For the seasonableness of it:
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God intending to advance himself in man's Salvation, and his Glory being declarative (for his essential Glory is incapable of any advancement) hence the more gracious he appears to be, the more Glory redounds to his great Name:
God intending to advance himself in Man's Salvation, and his Glory being declarative (for his essential Glory is incapable of any advancement) hence the more gracious he appears to be, the more Glory redounds to his great Name:
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Now the greatness of grace herein appears in one discovery of it, viz. the greatness of the misery from which the subject of this grace is delivered:
Now the greatness of grace herein appears in one discovery of it, viz. the greatness of the misery from which the Subject of this grace is Delivered:
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For the illustration whereof, this work is very fit and seasonable:
For the illustration whereof, this work is very fit and seasonable:
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For, 1. Man must see his own misery, or else he will never admire God's mercie. 2. The best knowledge of this misery, is by a sensible apprehension of the distressing efficacy of it. 3. The sense and apprehension cannot be so well after conversion,
For, 1. Man must see his own misery, or Else he will never admire God's mercy. 2. The best knowledge of this misery, is by a sensible apprehension of the distressing efficacy of it. 3. The sense and apprehension cannot be so well After conversion,
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because then the apprehension of God's mercy, applyed to faith in the promise, cannot but afford some relief against the sense of misery:
Because then the apprehension of God's mercy, applied to faith in the promise, cannot but afford Some relief against the sense of misery:
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Though it is true, the right improvement of this is after mercy hath been apprehended;
Though it is true, the right improvement of this is After mercy hath been apprehended;
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yet still the remembrance of this distress is a main help to fill the soul with admiration, Isa. 53. 6. 2. For the necessity of it in order to the receiving of Christ in the tenders of the Gospel.
yet still the remembrance of this distress is a main help to fill the soul with admiration, Isaiah 53. 6. 2. For the necessity of it in order to the receiving of christ in the tenders of the Gospel.
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For, 1. Christ's work is Salvation work.
For, 1. Christ's work is Salvation work.
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Hence he is called Jesus, the Saviour, and said to come on this errand, 1 Tim. 1. 15. Christ came to save sinners.
Hence he is called jesus, the Saviour, and said to come on this errand, 1 Tim. 1. 15. christ Come to save Sinners.
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2. Hence this work is for none but such as need Salvation, and that is such as are miserable:
2. Hence this work is for none but such as need Salvation, and that is such as Are miserable:
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What should a Physitian do among men that are hail and sound? Luk. 5. 31. 3. Hence till men feel this misery, they will certainly despise Christ;
What should a physician do among men that Are hail and found? Luk. 5. 31. 3. Hence till men feel this misery, they will Certainly despise christ;
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till then they will bid the Almighty to depart from them, Job 21. 14. USE, 1. For Information hence learn,
till then they will bid the Almighty to depart from them, Job 21. 14. USE, 1. For Information hence Learn,
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1. That they make more hast than good speed, that are great Professors of Faith in Christ,
1. That they make more haste than good speed, that Are great Professors of Faith in christ,
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before ever they were made throughly sensible of their own misery. A Faith that antedates Conviction may justly be suspected:
before ever they were made thoroughly sensible of their own misery. A Faith that antedates Conviction may justly be suspected:
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He that never knew his own distress, never went to Christ as a Saviour.
He that never knew his own distress, never went to christ as a Saviour.
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There are indeed divers steps from this conviction to true conversion, but yet this is one step from natural security, and usually the first:
There Are indeed diverse steps from this conviction to true conversion, but yet this is one step from natural security, and usually the First:
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Though a man cannot see sin sinful (which is the true conviction of sin) but by an eye of faith,
Though a man cannot see since sinful (which is the true conviction of since) but by an eye of faith,
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yet, by the common work of Illumination, he may see the woful estate of it. God, like a wise builder, digs for a foundation, before he layes it.
yet, by the Common work of Illumination, he may see the woeful estate of it. God, like a wise builder, digs for a Foundation, before he lays it.
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Conviction of misery is not our foundation, Christ is the only foundation, Faith is that which only builds us upon him;
Conviction of misery is not our Foundation, christ is the only Foundation, Faith is that which only builds us upon him;
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but by Conviction, the loose and unstable earth is removed, the false and failing hopes of men are dug up.
but by Conviction, the lose and unstable earth is removed, the false and failing hope's of men Are dug up.
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God is not wont to give hope, before he hath brought the soul to despair; he applyes not comforts antecedent to conviction.
God is not wont to give hope, before he hath brought the soul to despair; he Applies not comforts antecedent to conviction.
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It may therefore put us upon it to enqiure whether ever it were thus:
It may Therefore put us upon it to enqiure whither ever it were thus:
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It may be now you are rich in your own conceit, like Laodicea, but did you ever know your selves to be poor, and miserable, and blind,
It may be now you Are rich in your own conceit, like Laodicea, but did you ever know your selves to be poor, and miserable, and blind,
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and naked? if not your riches are but a fancy, and your hopes are empty.and naked? if not your riches Are but a fancy, and your hope's Are empty.
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2. That there are some grounds of hope for those whom the spirit of God brings into ae needy and destitute condition;
2. That there Are Some grounds of hope for those whom the Spirit of God brings into ae needy and destitute condition;
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whom he convinceth of their want and misery; who feel the curses of the Law, and can find no help in the world:
whom he Convinces of their want and misery; who feel the curses of the Law, and can find no help in the world:
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I say, there is some hope, for there may be reason for fears and jealousies too, For, 1. This is but a common work,
I say, there is Some hope, for there may be reason for fears and jealousies too, For, 1. This is but a Common work,
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and therefore is no sufficient evidence of God's special love, no sure Character of an Elect Vessel. 2. There have been many under it, who yet through Satans temptations,
and Therefore is no sufficient evidence of God's special love, no sure Character of an Elect Vessel. 2. There have been many under it, who yet through Satan temptations,
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and God leaving them, have lost it again;
and God leaving them, have lost it again;
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yea, and manifold experience gives in a sad testimony to this truth. 3. The curse and condemnation is still as really upon them as ever it was:
yea, and manifold experience gives in a sad testimony to this truth. 3. The curse and condemnation is still as really upon them as ever it was:
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That is not taken off till believing. 4. There is no special promise made to them that God will carry on this work in them to effect:
That is not taken off till believing. 4. There is no special promise made to them that God will carry on this work in them to Effect:
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He may or he may not, and if he do not it will leave the man short of Heaven and Glory.
He may or he may not, and if he do not it will leave the man short of Heaven and Glory.
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But still there is more hope than there was before; for while they lay secure in sin, and felt no wrath.
But still there is more hope than there was before; for while they lay secure in since, and felt no wrath.
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they were in no order to Salvation, but now they are in such a way as God brings home his own by;
they were in no order to Salvation, but now they Are in such a Way as God brings home his own by;
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and we may say they are a step nearer to the Kingdom than before: Though they are not under saving Grace, yet they are under the means to it:
and we may say they Are a step nearer to the Kingdom than before: Though they Are not under Saving Grace, yet they Are under the means to it:
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A man that is without the City gates, though just by them, is as really without,
A man that is without the city gates, though just by them, is as really without,
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as one an hundred miles off, but yet he is nearer to
as one an hundred miles off, but yet he is nearer to
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3. We have here a rule how to begin with men in our endeavours, for their spiritual good:
3. We have Here a Rule how to begin with men in our endeavours, for their spiritual good:
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Let us labour to shew them their misery by sin: We must wound before we can heal, instrumentally:
Let us labour to show them their misery by since: We must wound before we can heal, instrumentally:
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Be not afraid to shew men their sins and the wrath of God for them:
Be not afraid to show men their Sins and the wrath of God for them:
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Misery is the first thing a secure soul is like to be affected withal, and that is preparatory to the rendring of Christ precious to them:
Misery is the First thing a secure soul is like to be affected withal, and that is preparatory to the rendering of christ precious to them:
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We should indeed encourage all to go to Christ, but encouragements without convictions, are but the laying a foundation for presumption,
We should indeed encourage all to go to christ, but encouragements without convictions, Are but the laying a Foundation for presumption,
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and not the way to bring men truely to believe.
and not the Way to bring men truly to believe.
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Peter, in Act. 2 First preacheth his hearers to remorce, and then he directs them to Christ. USE, 2. For Conviction;Peter, in Act. 2 First Preacheth his hearers to remorse, and then he directs them to christ. USE, 2. For Conviction;
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let every unregenerate sinner see here (as in a Glass) his own miserable state:
let every unregenerate sinner see Here (as in a Glass) his own miserable state:
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This young man's condition is thine spiritually:
This young Man's condition is thine spiritually:
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Thou hast nothing of thine own to live upon, there is nothing in the world to relieve thee, thou art perishing if no help appear;
Thou hast nothing of thine own to live upon, there is nothing in the world to relieve thee, thou art perishing if no help appear;
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and art not thou then in want? here take these Considerations: 1. Thou art a cursed creature by nature:
and art not thou then in want? Here take these Considerations: 1. Thou art a cursed creature by nature:
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Wrath is upon all the world of mankind, who are condemned before they are born, who are enemies from the birth,
Wrath is upon all the world of mankind, who Are condemned before they Are born, who Are enemies from the birth,
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and come into the world Children of wrath, Eph. 2. 3. 2. Thou hast nothing with thee which can help thee out of this cursed condition, all the Portion of God's common favours which thou enjoyest, will not redeem thee out of the hands of wrath, they cannot afford thy soul one drop of relief or supply;
and come into the world Children of wrath, Ephesians 2. 3. 2. Thou hast nothing with thee which can help thee out of this cursed condition, all the Portion of God's Common favours which thou enjoyest, will not Redeem thee out of the hands of wrath, they cannot afford thy soul one drop of relief or supply;
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nay, all thy naturall and providential enjoyments are themselves under a curse as they are thine, Rom. 8. 20.
nay, all thy natural and providential enjoyments Are themselves under a curse as they Are thine, Rom. 8. 20.
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3. Thou hast by a vain and sinful life, abused all the favours of God, and thereby made thy accounts the greater; thy condemnation is augmented:
3. Thou hast by a vain and sinful life, abused all the favours of God, and thereby made thy accounts the greater; thy condemnation is augmented:
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thou hast laid out all upon sin, and that is the worst sort of spending that can be,
thou hast laid out all upon since, and that is the worst sort of spending that can be,
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for thou art by it not only made poor, but greatly in debt also, and God will call thee to an account for all his goodness,
for thou art by it not only made poor, but greatly in debt also, and God will call thee to an account for all his Goodness,
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and thy riot will enflame thy reckoning. 4. Thou hast been in vain seeking thy Salvation among creatures;
and thy riot will inflame thy reckoning. 4. Thou hast been in vain seeking thy Salvation among creatures;
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the world thou goest to is under the curse too for man's sin, and can yeeld thee nothing but briars,
the world thou goest to is under the curse too for Man's since, and can yield thee nothing but briers,
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and thorns, which will scratch and wound, but not relieve thee:
and thorns, which will scratch and wound, but not relieve thee:
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They are but the shadow of a bramble which will but mischief him that betakes himself thither for shelter:
They Are but the shadow of a bramble which will but mischief him that betakes himself thither for shelter:
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nothing but what will reconcile thee to God, and bring thee in to his favour, give thee a part in Christ pay all thy debts,
nothing but what will reconcile thee to God, and bring thee in to his favour, give thee a part in christ pay all thy debts,
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and save thy soul from hell will do thee any good, and this thou canst not find here.
and save thy soul from hell will do thee any good, and this thou Canst not find Here.
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5. Death and Judgment and Hell are coming upon thee:
5. Death and Judgement and Hell Are coming upon thee:
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Thou art a mortal creature, thy day is coming, and may be nearer than thou art aware of;
Thou art a Mortal creature, thy day is coming, and may be nearer than thou art aware of;
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thou must ere long go down to the pit, and then Judgment calls thee to an account,
thou must ere long go down to the pit, and then Judgement calls thee to an account,
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and if thou art not better bestead, hell receives thee for ever, from whence all thy vain trust shall not be able to deliver thee, Isa. 28. 17, 18. Know then and consider that it is an evil thing and a bitter, that thou hast gone so far away from the living God, Jer. 2. 19 Thou thinkest thou wantest for nothing,
and if thou art not better besteaded, hell receives thee for ever, from whence all thy vain trust shall not be able to deliver thee, Isaiah 28. 17, 18. Know then and Consider that it is an evil thing and a bitter, that thou hast gone so Far away from the living God, Jer. 2. 19 Thou Thinkest thou Wantest for nothing,
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but I can assure thee that thou art oppressed with every want:
but I can assure thee that thou art oppressed with every want:
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There is a great deal goes to the eternal life of a soul, and thou hast none of it;
There is a great deal Goes to the Eternal life of a soul, and thou hast none of it;
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thou wantest the love of God, which is better than life; thou wantest grace which is indeed the inward principle of life in the soul;
thou Wantest the love of God, which is better than life; thou Wantest grace which is indeed the inward principle of life in the soul;
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thou wantest the promise which is the support of the soul here in this life; yea, what is it thou wantest not? Oh that thou knewest it!
thou Wantest the promise which is the support of the soul Here in this life; yea, what is it thou Wantest not? O that thou Knewest it!
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thou wouldest not then be so secure and con•ented, thou wouldest bestir thy self, and seek for some remedy:
thou Wouldst not then be so secure and con•ented, thou Wouldst Bestir thy self, and seek for Some remedy:
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Thou shalt find these words to be realities one day, God grant thou maist be perswaded of them,
Thou shalt find these words to be realities one day, God grant thou Mayest be persuaded of them,
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and so perswaded as not to rest content till thou hast gotten good security about them:
and so persuaded as not to rest content till thou hast got good security about them:
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Wert thou but once stirred up to make inquiry, there is hope that God would of his rich mercy, in his own time point thee to the right way:
Wertenberg thou but once stirred up to make inquiry, there is hope that God would of his rich mercy, in his own time point thee to the right Way:
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This is certain there is no expectation that thou shouldest ever return to God, except thou first begin to be in want.
This is certain there is no expectation that thou Shouldst ever return to God, except thou First begin to be in want.
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Man was not made for sovereignty, but for service, and properly for the service of God;
Man was not made for sovereignty, but for service, and properly for the service of God;
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The Prodigal was weary of his Father's Government, and what comes of it? he is fain to put himself under the Government of a stranger:
The Prodigal was weary of his Father's Government, and what comes of it? he is fain to put himself under the Government of a stranger:
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DOCT. I Those that will not serve God, shall serve a worse Master.
DOCT. I Those that will not serve God, shall serve a Worse Master.
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and draw back our shoulders, Satan's iron yoke shall be prepared for us, and then we shall sooner or later know the difference.
and draw back our shoulders, Satan's iron yoke shall be prepared for us, and then we shall sooner or later know the difference.
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If Christ's easie yoke will not be born, but we will pluck out our necks,
If Christ's easy yoke will not be born, but we will pluck out our necks,
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if therefore he shake off this service God righteously provides him cruel and Tyrannical Lords, that shal bear rule over him, 2 Chron. 12. 8. USE, This may teach us to beware how we count the service of God irksome and tedious.
if Therefore he shake off this service God righteously provides him cruel and Tyrannical lords, that shall bear Rule over him, 2 Chronicles 12. 8. USE, This may teach us to beware how we count the service of God irksome and tedious.
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and if they can but make any shift to silence conscience, or cheat their own souls,
and if they can but make any shift to silence conscience, or cheat their own Souls,
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so that their present terrors need not to make them afraid, they are satisfied.
so that their present terrors need not to make them afraid, they Are satisfied.
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USE, 1. Here we have one reason why it is oftentimes so long after notable convictions of misery,USE, 1. Here we have one reason why it is oftentimes so long After notable convictions of misery,
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before many are truly brought home to God:
before many Are truly brought home to God:
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why the convinced sinner hath many courses to try, he sets his wit and invention to work,
why the convinced sinner hath many courses to try, he sets his wit and invention to work,
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and though he hath lost his estate, lost the worlds favour, yet he hath his fingers ends;
and though he hath lost his estate, lost the world's favour, yet he hath his fingers ends;
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if he have it not in himself, yet notwithstanding he may earn it by his industry:
if he have it not in himself, yet notwithstanding he may earn it by his industry:
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Proud man is loth to come upon his knees, he is not willing to turn beggar;
Proud man is loath to come upon his knees, he is not willing to turn beggar;
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he may be stung with Conviction, and yet not killed with despair, he may be at some loss,
he may be stung with Conviction, and yet not killed with despair, he may be At Some loss,
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and not a lost creature in his own apprehension;
and not a lost creature in his own apprehension;
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he hath some hopes that he may shift, and if he can catch at any straw, he will not swim to the Ark;
he hath Some hope's that he may shift, and if he can catch At any straw, he will not swim to the Ark;
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nay, never expect as long as men have any project of their own, that ever they will come to God.
nay, never expect as long as men have any project of their own, that ever they will come to God.
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And hence the Scripture speaks of going from mountain to hill, Jer. 50. 6. USE, 2. To teach us what is to be done to and with such as are under these convictions;
And hence the Scripture speaks of going from mountain to hill, Jer. 50. 6. USE, 2. To teach us what is to be done to and with such as Are under these convictions;
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they are not yet fit for Christ, nor perswadable to go to him; no, but they must be yet driven farther;
they Are not yet fit for christ, nor perswadable to go to him; no, but they must be yet driven farther;
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they must have their hands knockt off from every hold, and yet fall into the ocean of distress,
they must have their hands knocked off from every hold, and yet fallen into the Ocean of distress,
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our endeavouring therefore, and our prayers must be, that they may be shaken out of all:
our endeavouring Therefore, and our Prayers must be, that they may be shaken out of all:
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a despairing soul is, though a sad, yet an encouraging sight, there is then hope, Isa. 41. 17.
a despairing soul is, though a sad, yet an encouraging sighed, there is then hope, Isaiah 41. 17.
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USE, 3. It may teach us to pitty the empty designs that many are driving, after that they have had conviction of their misery:USE, 3. It may teach us to pity the empty designs that many Are driving, After that they have had conviction of their misery:
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Some there be that seek to repair it by their reformation, others to forget it by involving themselves in vain and secular business,
some there be that seek to repair it by their Reformation, Others to forget it by involving themselves in vain and secular business,
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and many there be that would sooth themselves up with a general notion of God's mercy,
and many there be that would sooth themselves up with a general notion of God's mercy,
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and by these and the like fancies, poor miserable man takes paines to make themselves more miserable,
and by these and the like fancies, poor miserable man Takes pains to make themselves more miserable,
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for all this that they do is to no purpose, Jer. 46. 11.
for all this that they do is to no purpose, Jer. 46. 11.
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before they will look to the Temple:
before they will look to the Temple:
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nay, although he feels his misery, & is convinced that the worlds help fails him,
nay, although he feels his misery, & is convinced that the world's help fails him,
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if ever he hope to find acceptance. 2. Because his former Conviction hath not taken away all his hopes;
if ever he hope to find acceptance. 2. Because his former Conviction hath not taken away all his hope's;
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and greatly provoked him to anger by sinful departing from him, whereby he hath become his own undoer, is now ashamed to come in God's sight, such was in our first Parents upon their Apostacy, Gen. 3. 10. Man is ashamed, i. e. in truth he is too proud to take that shame to himself, which he must,
and greatly provoked him to anger by sinful departing from him, whereby he hath become his own undoer, is now ashamed to come in God's sighed, such was in our First Parents upon their Apostasy, Gen. 3. 10. Man is ashamed, i. e. in truth he is too proud to take that shame to himself, which he must,
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There is a proud shame (as I may call it) when a man knowing that he hath ill deserved at the hands of God,
There is a proud shame (as I may call it) when a man knowing that he hath ill deserved At the hands of God,
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1. From the pride of heart which is in natural men:
1. From the pride of heart which is in natural men:
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God is both able and willing, hence he never casts off a true penitent, but alwayes gave to such the best welcome. 2. Affirmatively.
God is both able and willing, hence he never Cast off a true penitent, but always gave to such the best welcome. 2. Affirmatively.
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Hence the following invitation, Chap. 14. 1. The Prodigal when he came home found it so.
Hence the following invitation, Chap. 14. 1. The Prodigal when he Come home found it so.
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but in me is thy help. but in me is thy help.
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Fallen, back-slidden, wandring Prodigals may have hope with him in returning, Hos. 13. 9. Oh Israel thou hast destroyed thy self,
Fallen, back-slidden, wandering Prodigals may have hope with him in returning, Hos. 13. 9. O Israel thou hast destroyed thy self,
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2. Nor because there is not help to be had with God for such:
2. Nor Because there is not help to be had with God for such:
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but it is a certain truth before he tryes that he shall be wholly disappointed, they who forsake God, followes lies.
but it is a certain truth before he tries that he shall be wholly disappointed, they who forsake God, follows lies.
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1. Not because there is indeed any help to be had elsewhere, for indeed there is none ▪ Mans misery is such as the whole creation cannot repair it, it's vain to look any where for salvation, Jer. 3. 23. Man may try many conclusions,
1. Not Because there is indeed any help to be had elsewhere, for indeed there is none ▪ men misery is such as the Whole creation cannot repair it, it's vain to look any where for salvation, Jer. 3. 23. Man may try many conclusions,
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He will first try all wayes to repair his loss, and quite weary himself out in so doing;
He will First try all ways to repair his loss, and quite weary himself out in so doing;
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he had rather to enslave himself to Satan than become Christs freeman. And the Reason of this is, 1. Negatively.
he had rather to enslave himself to Satan than become Christ freeman. And the Reason of this is, 1. Negatively.
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than go to God for his help. than go to God for his help.
cs vvb p-acp np1 p-acp po31 n1.
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DOCT. II. Man when convinced of his misery, had rather take any course to redress it,
DOCT. II Man when convinced of his misery, had rather take any course to redress it,
np1. crd n1 c-crq vvd pp-f po31 n1, vhd av-c vvb d n1 pc-acp vvi pn31,
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and will not supply him voluntarily, yet he hopes that he may do something whereby he may help himself.
and will not supply him voluntarily, yet he hope's that he may do something whereby he may help himself.
cc vmb xx vvi pno31 av-jn, av pns31 vvz cst pns31 vmb vdi pi c-crq pns31 vmb vvi px31.
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The young man thought if he could but put himself out to service, he might be in a way to earn a living;
The young man Thought if he could but put himself out to service, he might be in a Way to earn a living;
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so convinced sinners hope they may, by their own pains taking, get some ease, some relief;
so convinced Sinners hope they may, by their own pains taking, get Some ease, Some relief;
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Ah, what poor shifts are they which wretched sinners are driven to, when God makes them know themselves miserable,
Ah, what poor shifts Are they which wretched Sinners Are driven to, when God makes them know themselves miserable,
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but will be found a delusive project, and that which will involve thee in the greatest distress.
but will be found a delusive project, and that which will involve thee in the greatest distress.
cc-acp vmb vbi vvn dt j n1, cc cst r-crq vmb vvi pno21 p-acp dt js n1.
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it is the course thou hast deliberately taken to rid thy self of misery by,
it is the course thou hast deliberately taken to rid thy self of misery by,
pn31 vbz dt n1 pns21 vh2 av-j vvn pc-acp vvi po21 n1 pp-f n1 p-acp,
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Learn hence also that thou canst not lay the blame of thy misery upon any but thy self;
Learn hence also that thou Canst not lay the blame of thy misery upon any but thy self;
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and joyned thy self to him:
and joined thy self to him:
cc vvn po21 n1 p-acp pno31:
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and let this humble thee, to think that thou hast given Satan that possession of thy heart, that thou hast indented with him,
and let this humble thee, to think that thou hast given Satan that possession of thy heart, that thou hast indented with him,
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but all to no purpose, as will anon appear;
but all to no purpose, as will anon appear;
cc-acp d p-acp dx n1, c-acp vmb av vvi;
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thou wentest and joynedst thy self to him, hoping so to advance and meliorate thy condition,
thou wentest and joynedst thy self to him, hoping so to advance and meliorate thy condition,
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and hence natural men are said to he led about by him at his will, 2 Tim. 2. 26. 2. It is your own doing and choice:
and hence natural men Are said to he led about by him At his will, 2 Tim. 2. 26. 2. It is your own doing and choice:
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and Satan hath gotten the possession of your wills, and all your faculties;
and Satan hath got the possession of your wills, and all your faculties;
cc np1 vhz vvn dt n1 pp-f po22 n2, cc d po22 n2;
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I mean that which you have made so by your folly, for your natural conditon leads you to it uncontrolably,
I mean that which you have made so by your folly, for your natural condition leads you to it uncontrollably,
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2. What a manner of bondage you are in, viz. 1. It is necessary;
2. What a manner of bondage you Are in, viz. 1. It is necessary;
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DOCT. III The folly of sinful man brings him into a state of necessary and voluntary bondage.
DOCT. III The folly of sinful man brings him into a state of necessary and voluntary bondage.
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they are in most servile slavish condition, and let every unregenerate man lay it to heart, consider therefore.
they Are in most servile slavish condition, and let every unregenerate man lay it to heart, Consider Therefore.
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USE. Hence we may learn what to judge of all those who are remaining in a state of nature;USE. Hence we may Learn what to judge of all those who Are remaining in a state of nature;
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but how poorly he performs it for them, we shall soon hear.
but how poorly he performs it for them, we shall soon hear.
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and now Satan perswades him with many wiles to yield to him, and he will effect it,
and now Satan persuades him with many wiles to yield to him, and he will Effect it,
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but to get his terrors removed, to get off his fears;
but to get his terrors removed, to get off his fears;
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because this conviction doth not so properly put man upon it to get rid of sin,
Because this conviction does not so properly put man upon it to get rid of since,
c-acp d n1 vdz xx av av-j vvn n1 p-acp pn31 pc-acp vvi vvn pp-f n1,
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Now the reason why men do thus often times, after they have been convinced of misery, lyes here,
Now the reason why men do thus often times, After they have been convinced of misery, lies Here,
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As a servant expects (at least) food and rayment for his work, so the sinner hopes to get quiet and settlement in the service of Satan.
As a servant expects (At least) food and raiment for his work, so the sinner hope's to get quiet and settlement in the service of Satan.
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and if this course fails him he is undone:
and if this course fails him he is undone:
cc cs d n1 vvz pno31 pns31 vbz vvn:
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4. Here he hath his whole dependance or relyance for relief, this is the utmost essay he hath to make, it is his last shift,
4. Here he hath his Whole dependence or reliance for relief, this is the utmost essay he hath to make, it is his last shift,
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and serves himself and his own ends by them.
and serves himself and his own ends by them.
cc vvz px31 cc po31 d n2 p-acp pno32.
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for Satan rules in the unregenerate, by leading them after the lusts of their own hearts, which are also in the Scripture, called the lusts of Satan, because he busily sets them on work,
for Satan rules in the unregenerate, by leading them After the Lustiest of their own hearts, which Are also in the Scripture, called the Lustiest of Satan, Because he busily sets them on work,
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so sordid and slavish a spirit hath he gotten. 3. He is devoted to his own lust;
so sordid and slavish a Spirit hath he got. 3. He is devoted to his own lust;
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if he sends him into the field to keep swine, he goes readily, and willingly about his business,
if he sends him into the field to keep Swine, he Goes readily, and willingly about his business,
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1. Whom it is that you are enslaved to, it is Satan himself, he is that Citizen the Prodigal bound himself under.
1. Whom it is that you Are enslaved to, it is Satan himself, he is that Citizen the Prodigal bound himself under.
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he refuseth none, though never so base;
he Refuseth none, though never so base;
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hence he is said to rule in the Children of disobedience, Eph. 2. 2. 2. He is ready and forward to do all Satans commands, let them be what they will;
hence he is said to Rule in the Children of disobedience, Ephesians 2. 2. 2. He is ready and forward to do all Satan commands, let them be what they will;
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he hath given him the lordship of his soul, and bids him to take him under his government;
he hath given him the lordship of his soul, and bids him to take him under his government;
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1. He is now at Satan's beck, and ready to hearken to, and attend every hint from him, to come and go at his pleasure;
1. He is now At Satan's beck, and ready to harken to, and attend every hint from him, to come and go At his pleasure;
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it is an enslaving or binding of the soul to his service, and consists in these things.
it is an enslaving or binding of the soul to his service, and consists in these things.
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Now this bondage is not bodily so much as spiritual;
Now this bondage is not bodily so much as spiritual;
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and the ground of this lyes in the very nature of sin, which is a relinquishing of the service of God and enslaving a man's self to satan.
and the ground of this lies in the very nature of since, which is a relinquishing of the service of God and enslaving a Man's self to satan.
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but men give themselves up to satan;
but men give themselves up to satan;
cc-acp n2 vvb px32 a-acp p-acp n1;
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Had this son been willing to return to his father, the necessity had been taken away;
Had this son been willing to return to his father, the necessity had been taken away;
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This bondage is man's own choice:
This bondage is Man's own choice:
d n1 vbz ng1 d n1:
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they will do it, Joh. 8. 44. You are of your father the Devil, and the lusts of your father ye will do.
they will do it, John 8. 44. You Are of your father the devil, and the Lustiest of your father you will do.
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men give themselves up to this slavery;
men give themselves up to this slavery;
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This servitude is therefore necessary, because, being a part of the curse, it falls upon the natural man undoubtedly, being ae punishment inflicted upon man by God for sin, Joh. 8. 3. Whosoever committeth sin, is the servant of sin. And ye it is. 2. Voluntary;
This servitude is Therefore necessary, Because, being a part of the curse, it falls upon the natural man undoubtedly, being ae punishment inflicted upon man by God for since, John 8. 3. Whosoever Committeth since, is the servant of since. And you it is. 2. Voluntary;
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but either he must bind himself out or starve. The curse that fell upon Cham literally, fell upon all mankind spiritually:
but either he must bind himself out or starve. The curse that fell upon Cham literally, fell upon all mankind spiritually:
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when he had spent all, and there was no friend to relieve him, what could he now do? he saw no other way,
when he had spent all, and there was no friend to relieve him, what could he now do? he saw no other Way,
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The Prodigal binds himself out for a servant. The two terms used in the Doctrine may seem contradictory, but they are not: His bondage is necessary;
The Prodigal binds himself out for a servant. The two terms used in the Doctrine may seem contradictory, but they Are not: His bondage is necessary;
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but reveals not to their souls the only way to recover out of it.
but reveals not to their Souls the only Way to recover out of it.
cc-acp vvz xx p-acp po32 n2 dt j n1 pc-acp vvi av pp-f pn31.
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and pretends to be a sure friend in a time of need, and makes them believe he proffers to do them a kindness,
and pretends to be a sure friend in a time of need, and makes them believe he proffers to do them a kindness,
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and thus with many fair words and deceivable, he draws them after him;
and thus with many fair words and deceivable, he draws them After him;
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but in truth, he hates the whole race of mankind, and all his contrivance is •o compass their utter and unavoidable ruine:
but in truth, he hates the Whole raze of mankind, and all his contrivance is •o compass their utter and unavoidable ruin:
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He undid himself (as is thought by divers judicious) that he might undo man,
He undid himself (as is Thought by diverse judicious) that he might undo man,
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and having by this horrid attempt of his lost his own felicity, without any the least glimmering hope of any retrival for ever,
and having by this horrid attempt of his lost his own felicity, without any the least glimmering hope of any retrival for ever,
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how is it possible we should believe that he can study man's welfare,? And the truth is, Satan's Kingdom is most properly a Tyranny, and it comes to pass through the righteous judgment of God:
how is it possible we should believe that he can study Man's welfare,? And the truth is, Satan's Kingdom is most properly a Tyranny, and it comes to pass through the righteous judgement of God:
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Satan being, of a fellow-servant, risen to be a master, and man having forsaken God,
Satan being, of a Fellow servant, risen to be a master, and man having forsaken God,
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and joyned himself to him, chusing rather to be at his courteousie, than under God's directions, the Devil now in stead of a subject makes of him a slave.
and joined himself to him, choosing rather to be At his courteousie, than under God's directions, the devil now in stead of a Subject makes of him a slave.
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USE, 1. See from whence we are fallen by sin, and learn to be ashamed of our selves:USE, 1. See from whence we Are fallen by since, and Learn to be ashamed of our selves:
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Every unregenerate man hath reason to hide his head with shame:
Every unregenerate man hath reason to hide his head with shame:
d j n1 vhz n1 pc-acp vvi po31 n1 p-acp n1:
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If one of his fathers family had come to this young man, as he followed his swine, ragged and tattered,
If one of his Father's family had come to this young man, as he followed his Swine, ragged and tattered,
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DOCT. IV. Satan exposeth his Vassals to all mean, ignoble, and sordid services. This our Saviour aims at, by the Citizens setting him to keep swine:
DOCT. IV. Satan exposeth his Vassals to all mean, ignoble, and sordid services. This our Saviour aims At, by the Citizens setting him to keep Swine:
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Swine were of old by the Ceremonial Law reckoned among unclean beasts, and still they are of brutes the most bruitish:
Swine were of old by the Ceremonial Law reckoned among unclean beasts, and still they Are of brutus's the most brutish:
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A swineherd among men is accounted the most low, sordid and contemptible employment: Such and so vile;
A swineherd among men is accounted the most low, sordid and contemptible employment: Such and so vile;
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yea, and incomparably more base are those services which Satan Imployes wicked men about;
yea, and incomparably more base Are those services which Satan Employs wicked men about;
uh, cc av-j av-dc j vbr d n2 r-crq np1 vvz j n2 a-acp;
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we may conceive of this, if we consider what it is he puts them upon doing:
we may conceive of this, if we Consider what it is he puts them upon doing:
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It is called in the Scripture, a fulfilling of his lusts, Joh. 8. 44. and those are vile lusts so called, Rom. 1. 26. If we should examine in particular, what it is that wicked men do, in obedience to Satans will, we shall find it all to be filthy and swinish:
It is called in the Scripture, a fulfilling of his Lustiest, John 8. 44. and those Are vile Lustiest so called, Rom. 1. 26. If we should examine in particular, what it is that wicked men do, in Obedience to Satan will, we shall find it all to be filthy and swinish:
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What is the drunkards employment, but swilling himself, and turning his body into a living cask,
What is the drunkards employment, but swilling himself, and turning his body into a living cask,
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and so losing that little of man which he had in him, and wholly becomes a beast? What doth the lewd and voluptuous man follow,
and so losing that little of man which he had in him, and wholly becomes a beast? What does the lewd and voluptuous man follow,
cc av vvg d j pp-f n1 r-crq pns31 vhd p-acp pno31, cc av-jn vvz dt n1? q-crq vdz dt j cc j n1 vvi,
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but the giving scope to his lustfull humour, and so throws himself into the perpetration of those base and obscene actions of which it is a shame to make any mention? As for the Epicure, Philosophy it self calls him not a swine-herd, but a very swine:
but the giving scope to his lustful humour, and so throws himself into the perpetration of those base and obscene actions of which it is a shame to make any mention? As for the Epicure, Philosophy it self calls him not a swineherd, but a very Swine:
cc-acp dt vvg n1 p-acp po31 j n1, cc av vvz px31 p-acp dt n1 pp-f d j cc j n2 pp-f r-crq pn31 vbz dt n1 pc-acp vvi d n1? p-acp p-acp dt n1, n1 pn31 n1 vvz pno31 xx dt n1, cc-acp dt j n1:
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Epicuri de grige porcum. And in truth all lusts are bruitish;Epicure de grige Porcum. And in truth all Lustiest Are brutish;
np1 fw-fr fw-la fw-la. cc p-acp n1 d n2 vbr j;
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it hath its seat in the sensitive part of man, and its highest aspirings are but to give content to the body and senses, with a total neglect of the soul.
it hath its seat in the sensitive part of man, and its highest aspirings Are but to give content to the body and Senses, with a total neglect of the soul.
pn31 vhz po31 n1 p-acp dt j n1 pp-f n1, cc po31 js n2-vvg vbr cc-acp pc-acp vvi n1 p-acp dt n1 cc n2, p-acp dt j n1 pp-f dt n1.
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Let us but consider what man was made for, viz. the service of God, those high and noble employments which Angels delight in,
Let us but Consider what man was made for, viz. the service of God, those high and noble employments which Angels delight in,
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and account their glory, and then look and see what a world of men are doing, one courting his pleasures, another chasing after honours, a third heaping up wealth, a fourth studying his revenge, &c. unto any of which (in a true judgment) keeping of swine is a noble and honourable imployment:
and account their glory, and then look and see what a world of men Are doing, one courting his pleasures, Another chasing After honours, a third heaping up wealth, a fourth studying his revenge, etc. unto any of which (in a true judgement) keeping of Swine is a noble and honourable employment:
cc vvi po32 n1, cc av vvb cc vvi r-crq dt n1 pp-f n2 vbr vdg, pi vvg po31 n2, j-jn vvg p-acp n2, dt ord vvg p-acp n1, dt ord vvg po31 n1, av p-acp d pp-f r-crq (p-acp dt j n1) vvg pp-f n1 vbz dt j cc j n1:
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And yet these are the things with which Satan seeks to divert men, and in the pursuit after which he makes them to hope that they shall get a living in this famine.
And yet these Are the things with which Satan seeks to divert men, and in the pursuit After which he makes them to hope that they shall get a living in this famine.
cc av d vbr dt n2 p-acp r-crq np1 vvz pc-acp vvi n2, cc p-acp dt n1 p-acp r-crq pns31 vvz pno32 pc-acp vvi cst pns32 vmb vvi dt n-vvg p-acp d n1.
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Reas. From the malice which Satan bears against the Children of men:Reas. From the malice which Satan bears against the Children of men:
np1 p-acp dt n1 r-crq np1 vvz p-acp dt n2 pp-f n2:
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Who can ▪ expect favour or fidelity from an enemy? It is true, Satan promiseth men fair,
Who can ▪ expect favour or Fidis from an enemy? It is true, Satan promises men fair,
r-crq vmb ▪ vvb n1 cc n1 p-acp dt n1? pn31 vbz j, np1 vvz n2 j,
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And for it thou must keep swine, be a drudge to the vilest of his lusts,
And for it thou must keep Swine, be a drudge to the Vilest of his Lustiest,
cc c-acp pn31 pns21 vmb vvi n1, vbb dt n1 p-acp dt js pp-f po31 n2,
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Art thou poor and famishing? and dost thou think Satan can relieve thee? Alas, the best that he can promise thee is but that poor world, where thou hast once already found there is a famine, he doth but paint it over in new colours to cheat thee:
Art thou poor and famishing? and dost thou think Satan can relieve thee? Alas, the best that he can promise thee is but that poor world, where thou hast once already found there is a famine, he does but paint it over in new colours to cheat thee:
vb2r pns21 j cc vvg? cc vd2 pns21 vvi np1 vmb vvi pno21? np1, dt js cst pns31 vmb vvi pno21 vbz p-acp d j n1, c-crq pns21 vh2 a-acp av vvn a-acp vbz dt n1, pns31 vdz p-acp vvi pn31 a-acp p-acp j n2 pc-acp vvi pno21:
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than live in such a service:
than live in such a service:
cs vvb p-acp d dt n1:
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Hadst thou one spark of that noble spirit of man in his creation, left in thee, thou wouldst rather chuse to dy,
Hadst thou one spark of that noble Spirit of man in his creation, left in thee, thou Wouldst rather choose to die,
vhd2 pns21 crd n1 pp-f cst j n1 pp-f n1 p-acp po31 n1, vvn p-acp pno21, pns21 vmd2 av-c vvi pc-acp vvi,
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after they have unprofitably made themselves the Devils drudges, and wearied themselves in their way; they may be taken in their months, Jer. 2. 24. USE, 3. To awaken poor enslaved sinners to think, and seriously to consider of their miserable and ignoble drudgery:
After they have unprofitably made themselves the Devils drudges, and wearied themselves in their Way; they may be taken in their months, Jer. 2. 24. USE, 3. To awaken poor enslaved Sinners to think, and seriously to Consider of their miserable and ignoble drudgery:
c-acp pns32 vhb av-j vvn px32 dt n2 n2, cc vvn px32 p-acp po32 n1; pns32 vmb vbi vvn p-acp po32 n2, np1 crd crd n1, crd p-acp vvi j vvn n2 pc-acp vvi, cc av-j pc-acp vvi pp-f po32 j cc j n1:
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Conviction may be a seed of conversion, and though God suffer it to dy, and seem to be utterly lost, in its good time, it may revive again to efficacy,
Conviction may be a seed of conversion, and though God suffer it to die, and seem to be utterly lost, in its good time, it may revive again to efficacy,
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Let us therefore pity such poor souls, and yet let us hope and pray for them:
Let us Therefore pity such poor Souls, and yet let us hope and pray for them:
vvb pno12 av vvi d j n2, cc av vvb pno12 vvi cc vvb p-acp pno32:
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And as long as men will afford an ear to Satan, it is not to be hoped that ever they should do better.
And as long as men will afford an ear to Satan, it is not to be hoped that ever they should do better.
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and of the wonderful riches of his grace in bringing of them home:
and of the wondered riches of his grace in bringing of them home:
cc pp-f dt j n2 pp-f po31 n1 p-acp vvg pp-f pno32 av-an:
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sends Cain to build Cities, that the noise of the hammers and and axes may silence or drown the voice of Conscience, sets the drunkard to his cups, the wanton to his harlots, the vain man to his merry company, &c. and God often permits this, to the end that his Elect may be the more convinced of their own folly and impotency,
sends Cain to built Cities, that the noise of the hammers and and axes may silence or drown the voice of Conscience, sets the drunkard to his cups, the wanton to his harlots, the vain man to his merry company, etc. and God often permits this, to the end that his Elect may be the more convinced of their own folly and impotency,
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and if it do, this is that which alwayes comes of it. Satan evermore directeth men to some ignoble course or other;
and if it do, this is that which always comes of it. Satan evermore directeth men to Some ignoble course or other;
cc cs pn31 vdb, d vbz d r-crq av vvz pp-f pn31. np1 av vvz n2 p-acp d j n1 cc j-jn;
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and put him in mind of his former condition, how tenderly he was brought up by the care of a loving father, &c. how think you would he have lookt? would he not have hid his head in some bush? what blushing and stupefaction would he have been siezed withal? Why this is the very conditon of all men out of Christ:
and put him in mind of his former condition, how tenderly he was brought up by the care of a loving father, etc. how think you would he have looked? would he not have hid his head in Some bush? what blushing and stupefaction would he have been seized withal? Why this is the very condition of all men out of christ:
cc vvd pno31 p-acp n1 pp-f po31 j n1, c-crq av-j pns31 vbds vvn a-acp p-acp dt n1 pp-f dt j-vvg n1, av q-crq vvb pn22 vmd pns31 vhb vvn? vmd pns31 xx vhi vvn po31 n1 p-acp d n1? q-crq n-vvg cc n1 vmd pns31 vhi vbn vvn av? q-crq d vbz dt j n1 pp-f d n2 av pp-f np1:
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and the truth is, Satan is now more busie, and urgent with the soul to hearken to him,
and the truth is, Satan is now more busy, and urgent with the soul to harken to him,
cc dt n1 vbz, np1 vbz av av-dc j, cc j p-acp dt n1 pc-acp vvi p-acp pno31,
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and not to the Spirit of God;
and not to the Spirit of God;
cc xx p-acp dt n1 pp-f np1;
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It shews us that they have been using of foolish courses, they have gone to Satan for advice,
It shows us that they have been using of foolish courses, they have gone to Satan for Advice,
pn31 vvz pno12 cst pns32 vhb vbn vvg pp-f j n2, pns32 vhb vvn p-acp np1 p-acp n1,
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and convictions of wrath and misery, grow more loose, more vain, more addicted to folly and vanity than before:
and convictions of wrath and misery, grow more lose, more vain, more addicted to folly and vanity than before:
cc n2 pp-f n1 cc n1, vvb av-dc j, av-dc j, av-dc vvn p-acp n1 cc n1 cs a-acp:
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USE, 2. Here we see a reason why it often fall out that men, after terrible awakenings,USE, 2. Here we see a reason why it often fallen out that men, After terrible awakenings,
n1, crd av pns12 vvb dt n1 c-crq pn31 av vvi av d n2, p-acp j n2-vvg,
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yea, rather into meer swine? and that which makes it the more wonderful, is that we see men are proud of this employment.
yea, rather into mere Swine? and that which makes it the more wondered, is that we see men Are proud of this employment.
uh, av-c p-acp j n1? cc cst r-crq vvz pn31 dt av-dc j, vbz cst pns12 vvb n2 vbr j pp-f d n1.
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But how are you now changed into a company of swine-herds;
But how Are you now changed into a company of swineherds;
cc-acp q-crq vbr pn22 av vvn p-acp dt n1 pp-f n2;
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and dwelling in his Paradise, living in good fashion, and fitted for the best and most honourable employment:
and Dwelling in his Paradise, living in good fashion, and fitted for the best and most honourable employment:
cc vvg p-acp po31 n1, vvg p-acp j n1, cc vvn p-acp dt js cc av-ds j n1:
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Remember therefore what you once were, look back to your former state, when you were favourites of God, adorned with his Image, shining with his Graces,
remember Therefore what you once were, look back to your former state, when you were favourites of God, adorned with his Image, shining with his Graces,
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and he will never give thee any better preferment; nay, his very design is to make thee a miserable slave here, that.
and he will never give thee any better preferment; nay, his very Design is to make thee a miserable slave Here, that.
cc pns31 vmb av-x vvi pno21 d j n1; uh-x, po31 j n1 vbz pc-acp vvi pno21 dt j n1 av, d.
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thou maist be a damned wretch hereafter. Stay then and consider before thou goest and joynest thy self to him;
thou Mayest be a damned wretch hereafter. Stay then and Consider before thou goest and joinest thy self to him;
pns21 vm2 vbi dt j-vvn n1 av. n1 av cc vvi c-acp pns21 vv2 cc vv2 po21 n1 p-acp pno31;
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what canst thou promise thy self at his hands, who never did any thing but undo all those that have placed themselves under him,
what Canst thou promise thy self At his hands, who never did any thing but undo all those that have placed themselves under him,
q-crq vm2 pns21 vvi po21 n1 p-acp po31 n2, r-crq av-x vdd d n1 cc-acp vvi d d cst vhb vvn px32 p-acp pno31,
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and put their trust in him? God is a better Master, and if thou wilt come to him, he will give thee a better service,
and put their trust in him? God is a better Master, and if thou wilt come to him, he will give thee a better service,
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an high-calling; he will give thee a clean and not a dirty service, thou shalt be a freeman and no longer a slave, it shall be a Glory for thee to serve him, the service it self shall be thy honour and felicity,
an High-calling; he will give thee a clean and not a dirty service, thou shalt be a freeman and no longer a slave, it shall be a Glory for thee to serve him, the service it self shall be thy honour and felicity,
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and in the end of it, thou shalt be advanced to a throne and a Crown.
and in the end of it, thou shalt be advanced to a throne and a Crown.
cc p-acp dt n1 pp-f pn31, pns21 vm2 vbi vvn p-acp dt n1 cc dt n1.
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many men complain of too much of the world: i. e. Of the cares, and burthens, and perplexities that it brings upon them;
many men complain of too much of the world: i. e. Of the Cares, and burdens, and perplexities that it brings upon them;
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than all you can hope for in the world, Psal. 144. ult. Happy is that People, whose God is the Lord.
than all you can hope for in the world, Psalm 144. ult. Happy is that People, whose God is the Lord.
cs d pn22 vmb vvi p-acp p-acp dt n1, np1 crd n1. j vbz d n1, rg-crq n1 vbz dt n1.
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There is a better happiness to be had from God in Christ, tendered to you in the Gospel,
There is a better happiness to be had from God in christ, tendered to you in the Gospel,
pc-acp vbz dt jc n1 pc-acp vbi vhn p-acp np1 p-acp np1, vvn p-acp pn22 p-acp dt n1,
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If these things are not better than husks, leave them to swine, if you are men, seek mans meat. Consider, 1. There are better things:
If these things Are not better than husks, leave them to Swine, if you Are men, seek men meat. Consider, 1. There Are better things:
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be not content with this world:
be not content with this world:
vbb xx j p-acp d n1:
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USE, 2. Let it then awaken us all to lay out our time, strength, and care about better things;USE, 2. Let it then awaken us all to lay out our time, strength, and care about better things;
n1, crd vvb pn31 av vvi pno12 d pc-acp vvi av po12 n1, n1, cc vvb p-acp jc n2;
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or a Ware-house full of husks worth? True grace, though it makes but a little show, is a Jewel more worth than a whole world of such pittiful lumber.
or a Warehouse full of husks worth? True grace, though it makes but a little show, is a Jewel more worth than a Whole world of such pitiful lumber.
cc dt np1-n j pp-f n2 j? j n1, cs pn31 vvz p-acp dt j n1, vbz dt n1 av-dc j cs dt j-jn n1 pp-f d j n1.
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and more especially, such as, enjoying the Gospel, have a better trade opened to them? Such before whom the way is presented in which they might come to inherit substance? And what are such as are full fraught with the things of the world? shall we count them rich and happy? I pray what is a Ship-load,
and more especially, such as, enjoying the Gospel, have a better trade opened to them? Such before whom the Way is presented in which they might come to inherit substance? And what Are such as Are full fraught with the things of the world? shall we count them rich and happy? I pray what is a Ship-load,
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nor seek for any thing better, than that which can neither sute nor satisfie him? To gather husks,
nor seek for any thing better, than that which can neither suit nor satisfy him? To gather husks,
ccx vvi p-acp d n1 av-jc, cs d r-crq vmb dx n1 ccx vvi pno31? p-acp vvi n2,
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They spend their mony for that which is not bread, Isa. 55. 2. Is it not an horrible debasing of a man's nature, to aspire no higher,They spend their money for that which is not bred, Isaiah 55. 2. Is it not an horrible debasing of a Man's nature, to aspire no higher,
pns32 vvb po32 n1 p-acp d r-crq vbz xx n1, np1 crd crd vbz pn31 xx dt j vvg pp-f dt ng1 n1, pc-acp vvi av-dx av-jc,
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but no man was ever yet satisfied with it: They are poor empty things, Pro. 21. 5. USE, 1. Hence see their folly, who spend their whole time about the world, and the things of it:
but no man was ever yet satisfied with it: They Are poor empty things, Pro 21. 5. USE, 1. Hence see their folly, who spend their Whole time about the world, and the things of it:
cc-acp dx n1 vbds av av vvn p-acp pn31: pns32 vbr j j n2, np1 crd crd n1, crd av vvb po32 n1, r-crq vvb po32 j-jn n1 p-acp dt n1, cc dt n2 pp-f pn31:
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The soul of man is of a large reach, and the desire of it aspire after more and greater things than this lower world comprizeth in it;
The soul of man is of a large reach, and the desire of it aspire After more and greater things than this lower world compriseth in it;
dt n1 pp-f n1 vbz pp-f dt j n1, cc dt n1 pp-f pn31 vvi a-acp av-dc cc jc n2 cs d jc n1 vvz p-acp pn31;
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that is a spirit, but these are carnal things, that is a durable substance, but these are things that perish in the using, Col. 22. 22. 2. Because they are unsatisfying:
that is a Spirit, but these Are carnal things, that is a durable substance, but these Are things that perish in the using, Col. 22. 22. 2. Because they Are unsatisfying:
cst vbz dt n1, cc-acp d vbr j n2, cst vbz dt j n1, cc-acp d vbr n2 cst vvb p-acp dt vvg, np1 crd crd crd p-acp pns32 vbr vvg:
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they are too mean for it:
they Are too mean for it:
pns32 vbr av j c-acp pn31:
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and they plainly discover themselves in all these respects to be but husks. 1. Because they are not fitted to the soul of man;
and they plainly discover themselves in all these respects to be but husks. 1. Because they Are not fitted to the soul of man;
cc pns32 av-j vvi px32 p-acp d d n2 pc-acp vbi p-acp n2. crd p-acp pns32 vbr xx vvn p-acp dt n1 pp-f n1;
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3. They are husks, i. e. a truly illuminated, and savingly informed mind puts a low and inconsiderable account upon them, in comparison of those better things which the soul finds in Jesus Christ:
3. They Are husks, i. e. a truly illuminated, and savingly informed mind puts a low and inconsiderable account upon them, in comparison of those better things which the soul finds in jesus christ:
crd pns32 vbr n2, sy. sy. dt av-j vvn, cc av-vvg vvn n1 vvz dt j cc j n1 p-acp pno32, p-acp n1 pp-f d j n2 r-crq dt n1 vvz p-acp np1 np1:
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the basest spirited men are they that do most prize and pursue them.
the Basest spirited men Are they that do most prize and pursue them.
dt js vvn n2 vbr pns32 cst vdb ds n1 cc vvi pno32.
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i. e. they are the object of low, mean, and vile spirits, they are only carnal and sensual appetites, that place their contentment in them;i. e. they Are the Object of low, mean, and vile spirits, they Are only carnal and sensual appetites, that place their contentment in them;
sy. sy. pns32 vbr dt n1 pp-f j, j, cc j n2, pns32 vbr av-j j cc j n2, cst n1 po32 n1 p-acp pno32;
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they are neither sutable nor sufficient for that, Mat. 16. 26. 2. They are husks;
they Are neither suitable nor sufficient for that, Mathew 16. 26. 2. They Are husks;
pns32 vbr dx j ccx j p-acp d, np1 crd crd crd pns32 vbr n2;
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They are not food for souls, they cannot give satisfaction nor refreshment to the spiritual part of man;
They Are not food for Souls, they cannot give satisfaction nor refreshment to the spiritual part of man;
pns32 vbr xx n1 p-acp n2, pns32 vmbx vvi n1 ccx n1 p-acp dt j n1 pp-f n1;
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1. They are husks when they are propounded to the soul as its adequate object:
1. They Are husks when they Are propounded to the soul as its adequate Object:
crd pns32 vbr n2 c-crq pns32 vbr vvn p-acp dt n1 p-acp po31 j n1:
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4. They are such things as we are to pray for in their place, and to deprecate the want of them, Mat. 6. 11. But,
4. They Are such things as we Are to pray for in their place, and to deprecate the want of them, Mathew 6. 11. But,
crd pns32 vbr d n2 c-acp pns12 vbr pc-acp vvi p-acp p-acp po32 n1, cc pc-acp vvi dt n1 pp-f pno32, np1 crd crd p-acp,
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They were made for the supply of their bodies, and when God chasteneth his Children, he sometimes takes them away, 2 Sam. 24. 13.
They were made for the supply of their bodies, and when God Chasteneth his Children, he sometime Takes them away, 2 Sam. 24. 13.
pns32 vbdr vvn p-acp dt n1 pp-f po32 n2, cc c-crq np1 vvz po31 n2, pns31 av vvz pno32 av, crd np1 crd crd
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and comforted, and by the want whereof they are afflicted:
and comforted, and by the want whereof they Are afflicted:
cc vvn, cc p-acp dt n1 c-crq pns32 vbr vvn:
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and if he takes them away, it is a punishment, Hos. 2. 8, 9. 3. They are things by which the people of God are in this life sustained,
and if he Takes them away, it is a punishment, Hos. 2. 8, 9. 3. They Are things by which the people of God Are in this life sustained,
cc cs pns31 vvz pno32 av, pn31 vbz dt n1, np1 crd crd, crd crd pns32 vbr n2 p-acp r-crq dt n1 pp-f np1 vbr p-acp d n1 vvn,
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they are called his hid treasure, Psal. 17. 14. Yea, such blessings as God will call men to an account for,
they Are called his hid treasure, Psalm 17. 14. Yea, such blessings as God will call men to an account for,
pns32 vbr vvn po31 vvn n1, np1 crd crd uh, d n2 c-acp np1 vmb vvi n2 p-acp dt n1 p-acp,
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God made nothing in vain, Gen. 1. ult. 2. They are outward blessings and so to be acknowledged by these that enjoy them;
God made nothing in vain, Gen. 1. ult. 2. They Are outward blessings and so to be acknowledged by these that enjoy them;
np1 vvd pix p-acp j, np1 crd n1. crd pns32 vbr j n2 cc av pc-acp vbi vvn p-acp d cst vvb pno32;
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1. They are the creatures of God, and therefore good in their place and use for which he appointed them;
1. They Are the creatures of God, and Therefore good in their place and use for which he appointed them;
crd pns32 vbr dt n2 pp-f np1, cc av j p-acp po32 n1 cc vvi p-acp r-crq pns31 vvd pno32;
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1. Negatively, not that they are things in themselves to be contemned undervalued, or in their place and use to be despised. For,
1. Negatively, not that they Are things in themselves to be contemned undervalved, or in their place and use to be despised. For,
crd av-jn, xx cst pns32 vbr n2 p-acp px32 pc-acp vbi vvn vvn, cc p-acp po32 n1 cc vvi pc-acp vbi vvn. p-acp,
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Now the things of the world may be called husks.
Now the things of the world may be called husks.
av dt n2 pp-f dt n1 vmb vbi vvn n2.
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and our Saviour useth this mean and opprobrious word, to shew us what a low and little esteem we ought to set upon earthly things.
and our Saviour uses this mean and opprobrious word, to show us what a low and little esteem we ought to Set upon earthly things.
cc po12 n1 vvz d j cc j n1, pc-acp vvi pno12 r-crq dt j cc j n1 pns12 vmd pc-acp vvi p-acp j n2.
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but I chuse the former interpretation;
but I choose the former Interpretation;
cc-acp pns11 vvb dt j n1;
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I know some by these husks interpret to be meant, the Doctrine of the Scribes and Pharisees, who would perswade a man to rest in his own righteousness:
I know Some by these husks interpret to be meant, the Doctrine of the Scribes and Pharisees, who would persuade a man to rest in his own righteousness:
pns11 vvb d p-acp d n2 vvb pc-acp vbi vvn, dt n1 pp-f dt n2 cc np1, r-crq vmd vvi dt n1 pc-acp vvi p-acp po31 d n1:
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DOCT. I. The things of this world are but husks.
DOCT. I. The things of this world Are but husks.
np1. np1 dt n2 pp-f d n1 vbr cc-acp n2.
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2. We are commanded to make these better things the object of our pursuit, Joh. 6. 27. Labour not for the meat that perisheth,
2. We Are commanded to make these better things the Object of our pursuit, John 6. 27. Labour not for the meat that Perishes,
crd pns12 vbr vvn pc-acp vvi d jc n2 dt n1 pp-f po12 n1, np1 crd crd n1 xx p-acp dt n1 cst vvz,
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but for that which endureth to everlasting life. Hence there is hope that we may obtain it, if wediligently seek it.but for that which Endureth to everlasting life. Hence there is hope that we may obtain it, if wediligently seek it.
cc-acp p-acp d r-crq vvz p-acp j n1. av pc-acp vbz n1 cst pns12 vmb vvi pn31, cs av-j vvb pn31.
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3. Ere long there will be no husks:
3. Ere long there will be no husks:
crd p-acp av-j a-acp vmb vbi dx n2:
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The things of this world will certainly fail in a very little time, and then woe will be to him that hath nothing better to trust to;
The things of this world will Certainly fail in a very little time, and then woe will be to him that hath nothing better to trust to;
dt n2 pp-f d n1 vmb av-j vvi p-acp dt j j n1, cc av n1 vmb vbi p-acp pno31 cst vhz pix jc pc-acp vvi p-acp;
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distress and anguish must need sieze upon him;
distress and anguish must need seize upon him;
n1 cc n1 vmb vvi vvi p-acp pno31;
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he only is a wise man that now takes care to be provided against these things fail, Luk. 15. 9.
he only is a wise man that now Takes care to be provided against these things fail, Luk. 15. 9.
pns31 av-j vbz dt j n1 cst av vvz n1 pc-acp vbi vvn p-acp d n2 vvi, np1 crd crd
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when you shall find, not your hands full of husks which satisfie not, but your souls replenished with grace and glory.
when you shall find, not your hands full of husks which satisfy not, but your Souls replenished with grace and glory.
c-crq pn22 vmb vvi, xx po22 n2 j pp-f n2 r-crq vvb xx, cc-acp po22 n2 vvn p-acp n1 cc n1.
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This is the way to enjoy abundance, to inherit substance;
This is the Way to enjoy abundance, to inherit substance;
d vbz dt n1 pc-acp vvi n1, pc-acp vvi n1;
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He hath told you that he will give you durable riches and righteousness, you shall be abundantly satisfied and filled:
He hath told you that he will give you durable riches and righteousness, you shall be abundantly satisfied and filled:
pns31 vhz vvn pn22 cst pns31 vmb vvi pn22 j n2 cc n1, pn22 vmb vbi av-j vvn cc vvn:
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Their eye is never satisfied with seeing, &c. But God hath promised you to satisfie your most enlarged desires, Psal. 81. 9. Open thy mouth wide, and I will fill it. Their eye is never satisfied with seeing, etc. But God hath promised you to satisfy your most enlarged Desires, Psalm 81. 9. Open thy Mouth wide, and I will fill it.
po32 n1 vbz av-x vvn p-acp vvg, av p-acp np1 vhz vvn pn22 pc-acp vvi po22 av-ds vvn n2, np1 crd crd j po21 n1 j, cc pns11 vmb vvi pn31.
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so natural men find and taste a sensitive sweetness in the things of the world,
so natural men find and taste a sensitive sweetness in the things of the world,
av j n2 vvi cc vvi dt j n1 p-acp dt n2 pp-f dt n1,
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hence, as swine run after husks, because they sute their nature, and are proper for their kind,
hence, as Swine run After husks, Because they suit their nature, and Are proper for their kind,
av, c-acp n1 vvn p-acp n2, c-acp pns32 vvi po32 n1, cc vbr j p-acp po32 n1,
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sin having thrown all out of order; sense is now gotten above reason;
sin having thrown all out of order; sense is now got above reason;
c-acp vhg vvn d av pp-f n1; n1 vbz av vvn p-acp n1;
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Man i become a slave to his sense, whence it comes to pass that he is perswaded to judge these thing to be most sutable for him:
Man i become a slave to his sense, whence it comes to pass that he is persuaded to judge these thing to be most suitable for him:
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Reason. 1. From the sensuality which possesseth the heart of every natural man:Reason. 1. From the sensuality which Possesses the heart of every natural man:
n1. crd p-acp dt n1 r-crq vvz dt n1 pp-f d j n1:
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And did not men lean their weight upon those things, they would not so anxioussy perplex their souls at the loss of them.
And did not men lean their weight upon those things, they would not so anxioussy perplex their Souls At the loss of them.
cc vdd xx n2 vvi po32 n1 p-acp d n2, pns32 vmd xx av j vvi po32 n2 p-acp dt n1 pp-f pno32.
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their bladders are prickt, and now they sink:
their bladders Are pricked, and now they sink:
po32 n2 vbr vvn, cc av pns32 vvb:
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they now think all joy is departed, and they must never expect to see good day more;
they now think all joy is departed, and they must never expect to see good day more;
pns32 av vvb d n1 vbz vvn, cc pns32 vmb av-x vvi pc-acp vvi j n1 av-dc;
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they are presently undone, their gods are taken from them, their hopes vanish, and they begin to despair;
they Are presently undone, their God's Are taken from them, their hope's vanish, and they begin to despair;
pns32 vbr av-j vvn, po32 n2 vbr vvn p-acp pno32, po32 n2 vvb, cc pns32 vvb pc-acp vvi;
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They are upon this account called their strong City, Pro. 18. 11. 3. From the miserable complaint which they make when they lose these things:
They Are upon this account called their strong city, Pro 18. 11. 3. From the miserable complaint which they make when they loose these things:
pns32 vbr p-acp d n1 vvn po32 j n1, np1 crd crd crd p-acp dt j n1 r-crq pns32 vvb c-crq pns32 vvb d n2:
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All mens projects, aims and endeavours run this way, their heads are alwayes roling, their hands and feet alwayes moving to this;
All men's projects, aims and endeavours run this Way, their Heads Are always rolling, their hands and feet always moving to this;
d ng2 n2, n2 cc n2 vvb d n1, po32 n2 vbr av vvg, po32 n2 cc n2 av vvg p-acp d;
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for this it is they rise up early, sit up late, wear themselves out in restless labour, that they may grasp in as much as they can of these things;
for this it is they rise up early, fit up late, wear themselves out in restless labour, that they may grasp in as much as they can of these things;
p-acp d pn31 vbz pns32 vvb a-acp av-j, vvb a-acp av-j, vvb px32 av p-acp j n1, cst pns32 vmb vvi p-acp p-acp d c-acp pns32 vmb pp-f d n2;
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yea, the Psalmist undertakes to tell us what are their inward thoughts, Psal. 94. 11. Their inwards thought is that their houses shall continue for ever.
yea, the Psalmist undertakes to tell us what Are their inward thoughts, Psalm 94. 11. Their inward Thought is that their houses shall continue for ever.
uh, dt n1 vvz pc-acp vvi pno12 r-crq vbr po32 j n2, np1 crd crd po32 n2-j vvn vbz d po32 n2 vmb vvi p-acp av.
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2. From the confidence which worldly men place in their enjoyment of the things of the world:
2. From the confidence which worldly men place in their enjoyment of the things of the world:
crd p-acp dt n1 r-crq j n2 vvb p-acp po32 n1 pp-f dt n2 pp-f dt n1:
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If once they prosper, they presently grow high, and proud, and self-conceited, though formerly they carried themselves low and humble:
If once they prosper, they presently grow high, and proud, and self-conceited, though formerly they carried themselves low and humble:
cs a-acp pns32 vvb, pns32 av-j vvb j, cc j, cc j, cs av-j pns32 vvd px32 av-j cc j:
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yea, now they begin to be become regardless of convictions, and too good for reproofs; yea, they are strongly confident, and presumptuously take up their rest here:
yea, now they begin to be become regardless of convictions, and too good for reproofs; yea, they Are strongly confident, and presumptuously take up their rest Here:
uh, av pns32 vvb pc-acp vbi vvn av pp-f n2, cc av j c-acp n2; uh, pns32 vbr av-j j, cc av-j vvi a-acp po32 n1 av:
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DOCT. II. Natural man would fain find content and satisfaction in these mean things of the World.
DOCT. II Natural man would fain find content and satisfaction in these mean things of the World.
np1. crd j n1 vmd av-j vvi j cc n1 p-acp d j n2 pp-f dt n1.
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The young man, if he could have had his fill of husks, would have thought himself happy.
The young man, if he could have had his fill of husks, would have Thought himself happy.
dt j n1, cs pns31 vmd vhi vhn po31 n1 pp-f n2, vmd vhi vvn px31 j.
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It is an hard matter to perswade a blind sinner that his misery is any where else to be repaired, his great longings are to be filled with husks, to have his desires answered in the things below. This is evident,
It is an hard matter to persuade a blind sinner that his misery is any where Else to be repaired, his great longings Are to be filled with husks, to have his Desires answered in the things below. This is evident,
pn31 vbz dt j n1 pc-acp vvi dt j n1 cst po31 n1 vbz d c-crq av pc-acp vbi vvn, po31 j n2-vvg vbr pc-acp vbi vvn p-acp n2, pc-acp vhi po31 n2 vvd p-acp dt n2 a-acp. d vbz j,
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1. From the restless endeavours which natural men use for the obtaining of the things of this life:
1. From the restless endeavours which natural men use for the obtaining of the things of this life:
crd p-acp dt j n2 r-crq j n2 vvb p-acp dt n-vvg pp-f dt n2 pp-f d n1:
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That which a mans utmost desires and endeavours are laid out about, that is that which he builds his hopes upon,
That which a men utmost Desires and endeavours Are laid out about, that is that which he builds his hope's upon,
cst r-crq dt ng1 j n2 cc n2 vbr vvn av a-acp, cst vbz d r-crq pns31 vvz po31 n2 p-acp,
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and such is the world to the men of the world:
and such is the world to the men of the world:
cc d vbz dt n1 p-acp dt n2 pp-f dt n1:
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your labour shall never be lost, nor shall you ever see cause to repent of your care and pains,
your labour shall never be lost, nor shall you ever see cause to Repent of your care and pains,
po22 n1 vmb av-x vbi vvn, ccx vmb pn22 av vvi n1 pc-acp vvi pp-f po22 n1 cc n2,
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2. They seek that which shall never fill their bellies, never give them satisfaction:
2. They seek that which shall never fill their bellies, never give them satisfaction:
crd pns32 vvb cst r-crq vmb av-x vvi po32 n2, av-x vvb pno32 n1:
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With this argument the Apostle stirrs up his Corinthians, 1 Cor. 9. 25. They do it to obtain a corruptible Crown, but we are incorruptible.
With this argument the Apostle stirs up his Corinthians, 1 Cor. 9. 25. They do it to obtain a corruptible Crown, but we Are incorruptible.
p-acp d n1 dt n1 vvz a-acp po31 np1, vvn np1 crd crd pns32 vdb pn31 pc-acp vvi dt j n1, cc-acp pns12 vbr j.
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but what you have in your eye and aim, is a treasure that endures, and never will wax old or go to decay:
but what you have in your eye and aim, is a treasure that endures, and never will wax old or go to decay:
cc-acp r-crq pn22 vhb p-acp po22 n1 cc n1, vbz dt n1 cst vvz, cc av-x vmb vvi j cc vvb pc-acp vvi:
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When they have gotten it (if ever they do get the World) it soon vanisheth away again;
When they have got it (if ever they do get the World) it soon Vanishes away again;
c-crq pns32 vhb vvn pn31 (cs av pns32 vdb vvi dt n1) pn31 av vvz av av;
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yea more sollicitous than they, to consider. 1. That they labour for the things that perish, but you are an enduring substance:
yea more solicitous than they, to Consider. 1. That they labour for the things that perish, but you Are an enduring substance:
uh av-dc j cs pns32, pc-acp vvi. crd cst pns32 vvb p-acp dt n2 cst vvb, cc-acp pn22 vbr dt j-vvg n1:
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how should it fill you with an holy emulation, and excite you with utmost endeavour to labour to outstrip them in this more profitable pursuit? And it may encourage you to be as diligent as;
how should it fill you with an holy emulation, and excite you with utmost endeavour to labour to outstrip them in this more profitable pursuit? And it may encourage you to be as diligent as;
q-crq vmd pn31 vvi pn22 p-acp dt j n1, cc vvi pn22 p-acp j n1 pc-acp vvi pc-acp vvi pno32 p-acp d dc j n1? cc pn31 vmb vvi pn22 pc-acp vbi a-acp j c-acp;
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When you see the men of the world so eager and busie in seeking to load themselves with thick clay,
When you see the men of the world so eager and busy in seeking to load themselves with thick clay,
c-crq pn22 vvb dt n2 pp-f dt n1 av j cc j p-acp vvg pc-acp vvi px32 p-acp j n1,
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and to look for your souls satisfaction in them:
and to look for your Souls satisfaction in them:
cc pc-acp vvi p-acp po22 n2 n1 p-acp pno32:
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USE, 3. Let this consideration be an incentive and strong perswasive to the people of God, to stir them up to the more eagerness in pursuit after heaven and heavenly things,USE, 3. Let this consideration be an incentive and strong persuasive to the people of God, to stir them up to the more eagerness in pursuit After heaven and heavenly things,
vvb, crd vvb d n1 vbb dt j cc j j p-acp dt n1 pp-f np1, pc-acp vvi pno32 a-acp p-acp dt av-dc n1 p-acp n1 p-acp n1 cc j n2,
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Wonder not then that covetousness is so often in Scripture branded with the odious name of Idolatry; it being a resolved and not to be questioned Truth, that the World is the covetous mans God.
Wonder not then that covetousness is so often in Scripture branded with the odious name of Idolatry; it being a resolved and not to be questioned Truth, that the World is the covetous men God.
vvb xx av d n1 vbz av av p-acp n1 vvn p-acp dt j n1 pp-f n1; pn31 vbg dt j-vvn cc xx pc-acp vbi vvn n1, cst dt n1 vbz dt j ng1 n1.
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and that is the very reason why he is so violent after them:
and that is the very reason why he is so violent After them:
cc d vbz dt j n1 c-crq pns31 vbz av j p-acp pno32:
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and hence if he makes those things his utmost reach, it is a proof that he never knew better,
and hence if he makes those things his utmost reach, it is a proof that he never knew better,
cc av cs pns31 vvz d n2 po31 j n1, pn31 vbz dt n1 cst pns31 av-x vvd av-jc,
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or an evidence of one that is not as yet truly converted unto God. It is clear and undeniable, that a mans chief good is his highest pursuit;
or an evidence of one that is not as yet truly converted unto God. It is clear and undeniable, that a men chief good is his highest pursuit;
cc dt n1 pp-f pi cst vbz xx c-acp av av-j vvn p-acp np1. pn31 vbz j cc j, cst dt ng1 j-jn j vbz po31 js n1;
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USE, 2. Here we are informed that an eager, resolute, and insatiable pursuit after the things of this world, is an argument of an unregenerate man;USE, 2. Here we Are informed that an eager, resolute, and insatiable pursuit After the things of this world, is an argument of an unregenerate man;
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1418
he envyes the very swine their draffe, and could he but be quartered with them, he would desire no more.
he Envies the very Swine their draff, and could he but be quartered with them, he would desire no more.
pns31 vvz dt j n1 po32 n1, cc vmd pns31 p-acp vbi vvn p-acp pno32, pns31 vmd vvi av-dx av-dc.
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Oh! thinks he, could I but have my belly full of these husks, I should be well of it:
Oh! thinks he, could I but have my belly full of these husks, I should be well of it:
uh vvz pns31, vmd pns11 cc-acp vhb po11 n1 j pp-f d n2, pns11 vmd vbi av pp-f pn31:
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and the worlds flatteries, he conceives that he hath found it:
and the world's flatteries, he conceives that he hath found it:
cc dt ng1 n2, pns31 vvz cst pns31 vhz vvn pn31:
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and is therefore (in distress) ready to say, who shall shew me good, and now through his own mistake, encreased by the devils delusion,
and is Therefore (in distress) ready to say, who shall show me good, and now through his own mistake, increased by the Devils delusion,
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how he promiseth himself all peace, comfot, content and felicity in the creature, (our saviour characterizeth him to the life, in, Luk. 12. 17, 18, 19.) We would no more wonder at his violence, his eager and immoderate pursuit after them, every man loveth life, is •oth to perish,
how he promises himself all peace, comfot, content and felicity in the creature, (our Saviour characterizeth him to the life, in, Luk. 12. 17, 18, 19.) We would not more wonder At his violence, his eager and immoderate pursuit After them, every man loves life, is •oth to perish,
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could we but see the inside of the greedy worldling, and know what conceptions he entertains himself withall,
could we but see the inside of the greedy worldling, and know what conceptions he entertains himself withal,
vmd pns12 p-acp vvi dt n1-an pp-f dt j n1, cc vvb r-crq n2 pns31 vvz px31 av,
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their poor, hungry, starving souls want supply, and they hope to fill their bellies with these things; they are their happiness:
their poor, hungry, starving Souls want supply, and they hope to fill their bellies with these things; they Are their happiness:
po32 j, j, j-vvg n2 vvb n1, cc pns32 vvb pc-acp vvi po32 n2 p-acp d n2; pns32 vbr po32 n1:
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and with such eagerness in pursuit of the things of this life:
and with such eagerness in pursuit of the things of this life:
cc p-acp d n1 p-acp n1 pp-f dt n2 pp-f d n1:
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USE, 1. Hence wonder not to see the men of the world carried out so instantly,USE, 1. Hence wonder not to see the men of the world carried out so instantly,
n1, crd av vvb xx pc-acp vvi dt n2 pp-f dt n1 vvd av av av-jn,
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he thinks it to be all out as good as it looks for, and so his affections are stollen away, Isa. 44. 20.
he thinks it to be all out as good as it looks for, and so his affections Are stolen away, Isaiah 44. 20.
pns31 vvz pn31 pc-acp vbi d av c-acp j c-acp pn31 vvz p-acp, cc av po31 n2 vbr vvn av, np1 crd crd
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Satan presents the world in a fine and fair dress, and the heart of man is easily deluded;
Satan presents the world in a fine and fair dress, and the heart of man is Easily deluded;
np1 vvz dt n1 p-acp dt j cc j n1, cc dt n1 pp-f n1 vbz av-j vvn;
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whereas spiritual things are not seen:
whereas spiritual things Are not seen:
cs j n2 vbr xx vvn:
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and the credulous soul is ready to believe them, and the rather, because these things are seen,
and the credulous soul is ready to believe them, and the rather, Because these things Are seen,
cc dt j n1 vbz j pc-acp vvi pno32, cc dt av-c, c-acp d n2 vbr vvn,
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than ever they can perform for him;
than ever they can perform for him;
cs av pns32 vmb vvi p-acp pno31;
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Reas. 3. From the delusion of Satan and the World, who promise to vain man more from the enjoyment of these things,Reas. 3. From the delusion of Satan and the World, who promise to vain man more from the enjoyment of these things,
np1 crd p-acp dt n1 pp-f np1 cc dt n1, r-crq vvb p-acp j n1 av-dc p-acp dt n1 pp-f d n2,
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Now every man is become brutish, as the Scripture informs us.Now every man is become brutish, as the Scripture informs us.
av d n1 vbz vvn j, p-acp dt n1 vvz pno12.
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As a beast is not acquainted with the excellency of a rational life, and hence he accounts his own the best, looks after no better:
As a beast is not acquainted with the excellency of a rational life, and hence he accounts his own the best, looks After no better:
p-acp dt n1 vbz xx vvn p-acp dt n1 pp-f dt j n1, cc av pns31 vvz po31 d dt js, vvz p-acp dx jc:
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and hence he aspires no higher.
and hence he aspires no higher.
cc av pns31 vvz dx jc.
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The highest reach of his understanding is to find and apprehend some seeming outward repast in the comforts and conveniencies of this world,
The highest reach of his understanding is to find and apprehend Some seeming outward repast in the comforts and Conveniences of this world,
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into his understanding) the things of the spirit of God.
into his understanding) the things of the Spirit of God.
p-acp po31 n1) dt n2 pp-f dt n1 pp-f np1.
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Man by sin hath lost the knowledge and apprehension of spiritual and heavenly things, he understands not what they mean, 1 Cor. 2. 14. The natural man receiveth not (i. e.
Man by since hath lost the knowledge and apprehension of spiritual and heavenly things, he understands not what they mean, 1 Cor. 2. 14. The natural man receives not (i. e.
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Reas. 2. From the natural ignorance which there is in unregenerate men of better things:Reas. 2. From the natural ignorance which there is in unregenerate men of better things:
np1 crd p-acp dt j n1 r-crq a-acp vbz p-acp j n2 pp-f jc n2:
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and that makes them to say, Happy is the People that is in such a case. Psal. 144, ult.
and that makes them to say, Happy is the People that is in such a case. Psalm 144, ult.
cc d vvz pno32 pc-acp vvi, j vbz dt n1 cst vbz p-acp d dt n1. np1 crd, n1.
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how like a hog did he express himself, that protested he would not change his part in Paris for a part in Paradise?
how like a hog did he express himself, that protested he would not change his part in paris for a part in Paradise?
c-crq av-j dt n1 vdd pns31 vvi px31, cst vvd pns31 vmd xx vvi po31 n1 p-acp np1 p-acp dt n1 p-acp n1?
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2. They are most unprofitable as long as they live, they do no good all their life time, they cloath us not as the Sheep,
2. They Are most unprofitable as long as they live, they do no good all their life time, they cloth us not as the Sheep,
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nor labour for us as the Ox, &c. but are a meer charge without service:
nor labour for us as the Ox, etc. but Are a mere charge without service:
ccx n1 p-acp pno12 p-acp dt n1, av p-acp vbr dt j n1 p-acp n1:
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and as little good do ungodly men whiles they live in the world, Rom. 3. 12. They are altogether become unprofitable.
and as little good do ungodly men while they live in the world, Rom. 3. 12. They Are altogether become unprofitable.
cc c-acp av-j j vdb j n2 cs pns32 vvb p-acp dt n1, np1 crd crd pns32 vbr av vvn j.
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They bring God no honour, but dishonour him all their dayes, only, as swine when they are dead are for our service,
They bring God no honour, but dishonour him all their days, only, as Swine when they Are dead Are for our service,
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so when wicked men dye God will get Glory upon them in the eternal triumphs of Divine revenge.
so when wicked men die God will get Glory upon them in the Eternal Triumphos of Divine revenge.
av c-crq j n2 vvb np1 vmb vvi n1 p-acp pno32 p-acp dt j n2 pp-f j-jn n1.
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3. They are a very mischievous creature, they are alwayes doing damage, except carefully lookt after;
3. They Are a very mischievous creature, they Are always doing damage, except carefully looked After;
crd pns32 vbr dt j j n1, pns32 vbr av vdg n1, c-acp av-j vvn a-acp;
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rooting up the ground, and breaking into the Corn, &c. Such are the wayes of them that know not God, they are ever provoking him, dishonouring his Name,
rooting up the ground, and breaking into the Corn, etc. Such Are the ways of them that know not God, they Are ever provoking him, Dishonoring his Name,
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and doing mischief to his People, Psal. 58. 3, 4.
and doing mischief to his People, Psalm 58. 3, 4.
cc vdg n1 p-acp po31 n1, np1 crd crd, crd
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4. They are a nasty, brutish, filthy, lothsome creature, alwayes wallowing in the mire defiling themselves,
4. They Are a nasty, brutish, filthy, loathsome creature, always wallowing in the mire defiling themselves,
crd pns32 vbr dt j, j, j, j n1, av vvg p-acp dt n1 vvg px32,
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and polluting of all that comes near them, if you should wash them clean they will presently fall to wallowing in the next slough they meet withal:
and polluting of all that comes near them, if you should wash them clean they will presently fallen to wallowing in the next slough they meet withal:
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And such is the whole life of wicked men, a meer pollution, they are alwayes defiling themselves with unclean lusts, wallowing in the mire of sin,
And such is the Whole life of wicked men, a mere pollution, they Are always defiling themselves with unclean Lustiest, wallowing in the mire of since,
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and never content but when they are entertaining themselves with filthiness: hence called corrupt and abominable, Psal. 14. 1, 3. USE. Let this humble every unregenerate man:
and never content but when they Are entertaining themselves with filthiness: hence called corrupt and abominable, Psalm 14. 1, 3. USE. Let this humble every unregenerate man:
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Are you out of Christ? you here see, that though you think your selves of worth and excellency, persons of merit and account,
are you out of christ? you Here see, that though you think your selves of worth and excellency, Persons of merit and account,
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yet it is a vile account which Jesus Christ sets upon you; how long and base you are in his eyes:
yet it is a vile account which jesus christ sets upon you; how long and base you Are in his eyes:
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and let it teach all those who desire to pass a right judgement on persons and things, not overmuch to admire,
and let it teach all those who desire to pass a right judgement on Persons and things, not overmuch to admire,
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or set too high an esteem upon those that are out of Christ:
or Set too high an esteem upon those that Are out of christ:
cc vvd av j dt n1 p-acp d cst vbr av pp-f np1:
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It cannot be less than the basest Idolatry, to worship and adore a nasty filthy swine.
It cannot be less than the Basest Idolatry, to worship and adore a nasty filthy Swine.
pn31 vmbx vbi av-dc cs dt js n1, pc-acp vvi cc vvi dt j j n1.
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DOCT. III. Wicked men are meer swine.
DOCT. III. Wicked men Are mere Swine.
np1. np1. j n2 vbr j n1.
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1. Swine love to live upon husks and draff: The coursest and meanest things best content them:
1. Swine love to live upon husks and draff: The Coursest and Meanest things best content them:
crd n1 vvb pc-acp vvi p-acp n2 cc n1: dt vv2 cc js n2 js n1 pno32:
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Thus, give a natural man the things of this world, and let who likes it take heaven,
Thus, give a natural man the things of this world, and let who likes it take heaven,
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hence it's said, their names are written in the earth, Jer. 17. 13. they aspire no higher;
hence it's said, their names Are written in the earth, Jer. 17. 13. they aspire no higher;
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It is certain that our Saviour by this term aims at these, and indeed they are very much alike, for,
It is certain that our Saviour by this term aims At these, and indeed they Are very much alike, for,
pn31 vbz j cst po12 n1 p-acp d n1 vvz p-acp d, cc av pns32 vbr av av-d av, c-acp,
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2. Because the natural man will never go to God as long as he hath any hopes else-where:
2. Because the natural man will never go to God as long as he hath any hope's elsewhere:
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DOCT. IV. God many times, when he intends a Soul true good, withholds from him the thing of this world,
DOCT. IV. God many times, when he intends a Soul true good, withholds from him the thing of this world,
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though he long for, and lay o• after them never so earnestly. though he long for, and lay o• After them never so earnestly.
cs pns31 vvb p-acp, cc vvd n1 p-acp pno32 av av av-j.
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Men labour hard, take a great deal of pains, weary themselves in pursuit, and think why may not they obtain it as well as others? their opportunities are as fair, their understandings as pregnant, their endeavours as prudent and diligent,
Men labour hard, take a great deal of pains, weary themselves in pursuit, and think why may not they obtain it as well as Others? their opportunities Are as fair, their understandings as pregnant, their endeavours as prudent and diligent,
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and still there is an unseen obstacle, a remora that is put to their endeavours, that they prosper not:
and still there is an unseen obstacle, a remora that is put to their endeavours, that they prosper not:
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That this is of God, the Prophet tells us, Hab. 2. 13. and he oftentimes makes it to be thus in order to their conversion and best good.
That this is of God, the Prophet tells us, Hab. 2. 13. and he oftentimes makes it to be thus in order to their conversion and best good.
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And the reason why God takes this course is,
And the reason why God Takes this course is,
cc dt n1 c-crq np1 vvz d n1 vbz,
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1. From the natural tendency which there is in outward prosperity to hinder a sinners conversion:
1. From the natural tendency which there is in outward Prosperity to hinder a Sinners conversion:
crd p-acp dt j n1 r-crq a-acp vbz p-acp j n1 pc-acp vvi dt ng1 n1:
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for it is an occasion of making him proud, self-conceited, deaf to counsel, Jer. 22. 21. I spake to thee in thy prosperity, and thou wouldest not hear.
for it is an occasion of making him proud, self-conceited, deaf to counsel, Jer. 22. 21. I spoke to thee in thy Prosperity, and thou Wouldst not hear.
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When men are setled upon the world and their hearts are at ease, they. like not to be disturbed.
When men Are settled upon the world and their hearts Are At ease, they. like not to be disturbed.
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if he can but have his belly full of husks, he cares for seeking no farther;
if he can but have his belly full of husks, he Cares for seeking no farther;
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he must therefore be taken off from every thing here, before he comes to rest upon Christ, who is the only foundation of true rest.
he must Therefore be taken off from every thing Here, before he comes to rest upon christ, who is the only Foundation of true rest.
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USE. 1. To teach us not to interpret God's providence in the worst sense:USE. 1. To teach us not to interpret God's providence in the worst sense:
n1. crd p-acp vvb pno12 xx pc-acp vvi npg1 n1 p-acp dt js n1:
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Do not be too ready to conclude that he hates you when he strips you of all, but observe the issue;
Do not be too ready to conclude that he hates you when he strips you of all, but observe the issue;
vdb xx vbi av j pc-acp vvi cst pns31 vvz pn22 c-crq pns31 vvz pn22 pp-f d, cc-acp vvb dt n1;
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be not angry if he hides all created good from you, that he may make way throughly to reveal all his own increated excellencies to your souls;
be not angry if he hides all created good from you, that he may make Way thoroughly to reveal all his own increated excellencies to your Souls;
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for know it, this is the best love of God you are capable of. USE, 2: To advise such as are ceduced to the utmost straits what to do;
for know it, this is the best love of God you Are capable of. USE, 2: To Advice such as Are ceduced to the utmost straits what to do;
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i: e: betake your selves to God:i: e: betake your selves to God:
uh: uh: vvb po22 n2 p-acp np1:
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Can you not get your bellies full of huskes? are your enterprises defeated in the world, let that stir you up to think where there is bread to be had:
Can you not get your bellies full of husks? Are your enterprises defeated in the world, let that stir you up to think where there is bred to be had:
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It may be you have no husks to feed on, or if you have yet they give you no satisfaction:
It may be you have no husks to feed on, or if you have yet they give you no satisfaction:
pn31 vmb vbi pn22 vhb dx n2 pc-acp vvi a-acp, cc cs pn22 vhb av pns32 vvb pn22 dx n1:
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Let this put you upon it to enquire for that which is better, something which you may have to live upon in the famine, that when the men of the world,
Let this put you upon it to inquire for that which is better, something which you may have to live upon in the famine, that when the men of the world,
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for all its draff, must famish and starve, you may have that bread to live upon which endures to eternal life.
for all its draff, must famish and starve, you may have that bred to live upon which endures to Eternal life.
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and till then, line upon line, and precept upon precept, are but as so much water spilt upon a rock.
and till then, line upon line, and precept upon precept, Are but as so much water spilled upon a rock.
cc c-acp av, n1 p-acp n1, cc n1 p-acp n1, vbr p-acp c-acp av d n1 vvn p-acp dt n1.
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It is a property of madness to be mischievous: Fools throw fire-brands and say they are in sport:
It is a property of madness to be mischievous: Fools throw firebrands and say they Are in sport:
pn31 vbz dt n1 pp-f n1 pc-acp vbi j: n2 vvb n2 cc vvb pns32 vbr p-acp n1:
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Thus unregenerate men delight in nothing but mischief, undoing their own souls, and the souls of all they have to do with as much as in them lyes;
Thus unregenerate men delight in nothing but mischief, undoing their own Souls, and the Souls of all they have to do with as much as in them lies;
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they run themselves to everlasting ruine and destruction, and draw as many after them as they can, they will entise, allure, perswade others to be their companions, Pro. 1. 10. Cast in thy lot with us.
they run themselves to everlasting ruin and destruction, and draw as many After them as they can, they will entice, allure, persuade Others to be their Sodales, Pro 1. 10. Cast in thy lot with us.
pns32 vvb px32 p-acp j n1 cc n1, cc vvi p-acp d c-acp pno32 c-acp pns32 vmb, pns32 vmb vvi, vvi, vvi ng2-jn pc-acp vbi po32 n2, np1 crd crd n1 p-acp po21 n1 p-acp pno12.
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8. They are most angry at those that endeavour to do them the most good: He that binds or stops a mad-man, though he loveth him, yet he vexeth him:
8. They Are most angry At those that endeavour to do them the most good: He that binds or stops a madman, though he loves him, yet he vexes him:
crd pns32 vbr av-ds j p-acp d cst vvb pc-acp vdi pno32 dt av-ds j: pns31 cst vvz cc vvz dt n1, cs pns31 vvz pno31, av pns31 vvz pno31:
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he accounts them for his greatest enemies that would give him any hinderance in his mad pranks;
he accounts them for his greatest enemies that would give him any hindrance in his mad pranks;
pns31 vvz pno32 p-acp po31 js n2 cst vmd vvi pno31 d n1 p-acp po31 j n2;
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it is as safe meeting a Bear robbed of her whelps, as standing in his way:
it is as safe meeting a Bear robbed of her whelps, as standing in his Way:
pn31 vbz a-acp j vvg dt n1 vvd pp-f po31 n2, p-acp vvg p-acp po31 n1:
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Thus unrenewed men cannot bear to be told of their wayes and courses, they will count a Paul their enemy if he tells them the truth;
Thus unrenewed men cannot bear to be told of their ways and courses, they will count a Paul their enemy if he tells them the truth;
av vvd n2 vmbx vvi pc-acp vbi vvn pp-f po32 n2 cc n2, pns32 vmb vvi dt np1 po32 n1 cs pns31 vvz pno32 dt n1;
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endeavour never so gently and compassionatly to perswade them that they are going away from good,
endeavour never so gently and compassionately to persuade them that they Are going away from good,
vvb av-x av av-j cc av-j pc-acp vvi pno32 cst pns32 vbr vvg av p-acp j,
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and bringing mischief upon their own heads, it is theway to be hated, back-bitten, reviled, and spitefully used by them:
and bringing mischief upon their own Heads, it is theway to be hated, back-bitten, reviled, and spitefully used by them:
cc vvg n1 p-acp po32 d n2, pn31 vbz av pc-acp vbi vvn, j, vvd, cc av-j vvn p-acp pno32:
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Ahab hates Micajah, and thinks he never prophesies good to him: And takes Elijah to be the troubler of Israel, because he reproved his wicked courses.Ahab hates Micajah, and thinks he never prophecies good to him: And Takes Elijah to be the troubler of Israel, Because he reproved his wicked courses.
np1 vvz np1, cc vvz pns31 av-x n2 j p-acp pno31: cc vvz np1 pc-acp vbi dt n1 pp-f np1, c-acp pns31 vvd po31 j n2.
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9. Correction or punishment will not reclaim them, and bring them to better frame, but rather make them more mad, Pro. 17. 10. A reproof enters more into a wise man than an hundred stripes into a fool.
9. Correction or punishment will not reclaim them, and bring them to better frame, but rather make them more mad, Pro 17. 10. A reproof enters more into a wise man than an hundred stripes into a fool.
crd n1 cc n1 vmb xx vvi pno32, cc vvi pno32 p-acp jc n1, cc-acp av-c vvi pno32 av-dc j, np1 crd crd dt n1 vvz av-dc p-acp dt j n1 cs dt crd n2 p-acp dt n1.
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An hundred, nay, if it were a thousand, his folly would remain with him; yea, you may separate his soul from his body, but not him from his folly;
an hundred, nay, if it were a thousand, his folly would remain with him; yea, you may separate his soul from his body, but not him from his folly;
dt crd, uh-x, cs pn31 vbdr dt crd, po31 n1 vmd vvi p-acp pno31; uh, pn22 vmb vvi po31 n1 p-acp po31 n1, cc-acp xx pno31 p-acp po31 n1;
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although you reduce him to atomes, yet his foolishness abides still, Prov. 27. 22. Thus are unregenerate men so rivetted to their sin, it is so intrinsecally seated in them,
although you reduce him to Atoms, yet his foolishness abides still, Curae 27. 22. Thus Are unregenerate men so riveted to their since, it is so intrinsically seated in them,
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and diffused through them, that all the awful judgments of God make no impression upon them to reclaim them;
and diffused through them, that all the awful Judgments of God make no impression upon them to reclaim them;
cc vvn p-acp pno32, cst d dt j n2 pp-f np1 vvi dx n1 p-acp pno32 pc-acp vvi pno32;
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God may smite till he is weary of smiting, but they are as bad as ever and worse, Isa. 1. 5. Why should ye be smitten any more, ye will revolt more and more:
God may smite till he is weary of smiting, but they Are as bad as ever and Worse, Isaiah 1. 5. Why should you be smitten any more, you will revolt more and more:
np1 vmb vvi c-acp pns31 vbz j pp-f vvg, cc-acp pns32 vbr a-acp j c-acp av cc av-jc, np1 crd crd q-crq vmd pn22 vbi vvn d dc, pn22 vmb vvi av-dc cc av-dc:
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Like Ahaz, in their affliction they will sin more than ever. 10. Folly and madness discovers it self in all they do:
Like Ahaz, in their affliction they will sin more than ever. 10. Folly and madness discovers it self in all they do:
av-j np1, p-acp po32 n1 pns32 vmb vvi av-dc cs av. crd n1 cc n1 vvz pn31 n1 p-acp d pns32 vdb:
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A wise word or action may steal unawares from them, but this is the tract of their life, you may read it in the tenor of their course:
A wise word or actium may steal unawares from them, but this is the tract of their life, you may read it in the tenor of their course:
dt j n1 cc n1 vmb vvi av-j p-acp pno32, cc-acp d vbz dt n1 pp-f po32 n1, pn22 vmb vvi pn31 p-acp dt n1 pp-f po32 n1:
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so spiritual madness is in all that unconverted men do;
so spiritual madness is in all that unconverted men do;
av j n1 vbz p-acp d cst vvd n2 vdb;
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what is the life of the proud and ambitious, but a pleasing and priding themselves in a gay Coat,
what is the life of the proud and ambitious, but a pleasing and priding themselves in a gay Coat,
q-crq vbz dt n1 pp-f dt j cc j, cc-acp dt j-vvg cc vvg px32 p-acp dt j n1,
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an handful of dirt, a cap and a knee, an empty title? which is meer foolery.
an handful of dirt, a cap and a knee, an empty title? which is mere foolery.
dt n1 pp-f n1, dt n1 cc dt n1, dt j n1? r-crq vbz j n1.
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How looks the covetous man, who like a boy spends his time in rolling up a great snow ball, which melts before the sun? What but madness are all the actions of the voluptuous, who put off man,
How looks the covetous man, who like a boy spends his time in rolling up a great snow ball, which melts before the sun? What but madness Are all the actions of the voluptuous, who put off man,
q-crq vvz dt j n1, r-crq av-j dt n1 vvz po31 n1 p-acp vvg a-acp dt j n1 n1, r-crq vvz p-acp dt n1? q-crq p-acp n1 vbr d dt n2 pp-f dt j, r-crq vvd a-acp n1,
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and put on beast, being brutish in all their prosecutions? what doth the passionate man,
and put on beast, being brutish in all their prosecutions? what does the passionate man,
cc vvd p-acp n1, vbg j p-acp d po32 n2? q-crq vdz dt j n1,
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but scatter coals, and throw about fire-brands, as if he had nothing else to do, but set the world in a flame?
but scatter coals, and throw about firebrands, as if he had nothing Else to do, but Set the world in a flame?
cc-acp vvb n2, cc vvi p-acp n2, c-acp cs pns31 vhd pix av pc-acp vdi, cc-acp vvd dt n1 p-acp dt n1?
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USE, 1. It may teach us not to wonder at all the exorbitancies and confusions which we see acted in the world:USE, 1. It may teach us not to wonder At all the Extravagancies and confusions which we see acted in the world:
n1, crd pn31 vmb vvi pno12 xx pc-acp vvi p-acp d dt n2 cc n2 r-crq pns12 vvb vvn p-acp dt n1:
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when fools and madmen have gotten the reins in their necks, and act all their own pleasure without any control, what better can be expected? The workers of iniquity all of them have no knowledge, no marvel then that they act so foolishly:
when Fools and madmen have got the reins in their necks, and act all their own pleasure without any control, what better can be expected? The workers of iniquity all of them have no knowledge, no marvel then that they act so foolishly:
c-crq n2 cc n2 vhb vvn dt n2 p-acp po32 n2, cc vvi d po32 d n1 p-acp d n1, r-crq av-jc vmb vbi vvn? dt n2 pp-f n1 av-d pp-f pno32 vhb dx n1, dx n1 av cst pns32 vvi av av-j:
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Nay, much rather have we cause to wonder at the power and wisdom of God, that so wisely orders,
Nay, much rather have we cause to wonder At the power and Wisdom of God, that so wisely order,
uh-x, d av vhb pns12 n1 pc-acp vvi p-acp dt n1 cc n1 pp-f np1, cst av av-j n2,
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and powerfully manageth this great Bedlam, as to carry on his own ends and designs in it without control or let, causing even the folly of men to pay tribute to his wisdom.
and powerfully manageth this great Bedlam, as to carry on his own ends and designs in it without control or let, causing even the folly of men to pay tribute to his Wisdom.
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USE, 2. Here we see a reason why the means of Grace, where they are never so powerfully dispensed, are yet so ineffectual to the conversion of sinners:USE, 2. Here we see a reason why the means of Grace, where they Are never so powerfully dispensed, Are yet so ineffectual to the conversion of Sinners:
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why convictions fasten not, threatnings take not place, promises allure not the Children of men, but they continue sensless under all:
why convictions fasten not, threatenings take not place, promises allure not the Children of men, but they continue senseless under all:
c-crq n2 vvb xx, n2-vvg vvn xx n1, n2 vvb xx dt n2 pp-f n2, cc-acp pns32 vvb j p-acp d:
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the wise man gives the reason of it, Prov. 24. 7. Wisdom is too high for a fool.
the wise man gives the reason of it, Curae 24. 7. Wisdom is too high for a fool.
dt j n1 vvz dt n1 pp-f pn31, np1 crd crd n1 vbz av j c-acp dt n1.
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The saving knowledge and spiritual improvment of these things is out of their reach: It is labour lost to go about to instruct a man that is beside himself:
The Saving knowledge and spiritual improvement of these things is out of their reach: It is labour lost to go about to instruct a man that is beside himself:
dt j-vvg n1 cc j n1 pp-f d n2 vbz av pp-f po32 n1: pn31 vbz n1 vvn pc-acp vvi a-acp pc-acp vvi dt n1 cst vbz p-acp px31:
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hence it is not in the power of means to work it;
hence it is not in the power of means to work it;
av pn31 vbz xx p-acp dt n1 pp-f n2 pc-acp vvi pn31;
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none but God, who can restore lost man to his wits again, and bring him to himself, is able to give efficacy to any endeavours of this nature,
none but God, who can restore lost man to his wits again, and bring him to himself, is able to give efficacy to any endeavours of this nature,
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7. They mischief themselves and all they come near when let loose, and left to themselves:
7. They mischief themselves and all they come near when let lose, and left to themselves:
crd pns32 n1 px32 cc d pns32 vvb av-j c-crq vvb j, cc vvd p-acp px32:
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USE, 3. It may also teach us how to carry it towards unregenerate sinners in their unregeneracy, viz. as we would do to a man that is beside himself:USE, 3. It may also teach us how to carry it towards unregenerate Sinners in their unregeneracy, viz. as we would do to a man that is beside himself:
n1, crd pn31 vmb av vvi pno12 c-crq pc-acp vvi pn31 p-acp j n2 p-acp po32 n1, n1 c-acp pns12 vmd vdi p-acp dt n1 cst vbz p-acp px31:
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i. e. First, pity and pray for them; we are not wont to be enraged at a frantick, though he play mad tricks,i. e. First, pity and pray for them; we Are not wont to be enraged At a frantic, though he play mad tricks,
uh. sy. ord, n1 cc vvb p-acp pno32; pns12 vbr xx j pc-acp vbi vvn p-acp dt j, cs pns31 vvb j n2,
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because we know it comes from his distemper: Thus our Saviour, Luk. 23. 34. Father forgive them, they know not what they do:
Because we know it comes from his distemper: Thus our Saviour, Luk. 23. 34. Father forgive them, they know not what they do:
c-acp pns12 vvb pn31 vvz p-acp po31 n1: av po12 n1, np1 crd crd n1 vvb pno32, pns32 vvb xx r-crq pns32 vdb:
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And so Stephen, Act 7. 60. Lay not this sin to their charge.
And so Stephen, Act 7. 60. Lay not this since to their charge.
cc av np1, n1 crd crd n1 xx d n1 p-acp po32 n1.
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They need your pity and prayers who can do nothing for themselves. 2. Be not afraid to anger them,
They need your pity and Prayers who can do nothing for themselves. 2. Be not afraid to anger them,
pns32 vvb po22 n1 cc n2 r-crq vmb vdi pix p-acp px32. crd vbb xx j pc-acp vvi pno32,
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so you may but do them good: Think it not hard to be scorned, reviled, when you rebuke and entreat them:
so you may but do them good: Think it not hard to be scorned, reviled, when you rebuke and entreat them:
av pn22 vmb p-acp vdi pno32 j: vvb pn31 xx j pc-acp vbi vvn, vvd, c-crq pn22 vvb cc vvi pno32:
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Alas, if we should say or do nothing to them but what they like, we should let them undo and destroy themselves,
Alas, if we should say or do nothing to them but what they like, we should let them undo and destroy themselves,
uh, cs pns12 vmd vvi cc vdb pix p-acp pno32 p-acp r-crq pns32 av-j, pns12 vmd vvi pno32 vvi cc vvi px32,
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and become guilty of their blood. 3. Chuse them not for your counsellors and companions:
and become guilty of their blood. 3. Choose them not for your counsellors and Sodales:
cc vvi j pp-f po32 n1. crd vvb pno32 xx p-acp po22 n2 cc n2:
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Who would account it his commendation or profit, to associate with a fool, or make himself the intimate of one that is out of his wits? None but fools delight in fools.
Who would account it his commendation or profit, to associate with a fool, or make himself the intimate of one that is out of his wits? None but Fools delight in Fools.
r-crq vmd vvi pn31 po31 n1 cc n1, pc-acp vvi p-acp dt n1, cc vvi px31 dt j pp-f pi cst vbz av pp-f po31 n2? pix p-acp n2 vvb p-acp n2.
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USE. 4. It may exhort the people of God, (true Believers) to great thankfulness to God for his wonderful love to you, that you are by his grace restored to a sound mind:USE. 4. It may exhort the people of God, (true Believers) to great thankfulness to God for his wondered love to you, that you Are by his grace restored to a found mind:
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as, when we look upon one that is distracted, and see what strange, imprudent, misguided, foolish actions he performs, it is a lesson to all that look on, shewing them how deeply they are bound to thank God,
as, when we look upon one that is distracted, and see what strange, imprudent, misguided, foolish actions he performs, it is a Lesson to all that look on, showing them how deeply they Are bound to thank God,
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and how much they ow him for their wits and understandings:
and how much they owe him for their wits and understandings:
cc c-crq d pns32 vvb pno31 p-acp po32 n2 cc n2:
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so when we see what mad courses prodigal sinners drive, how they are carried head-long after their own lusts;
so when we see what mad courses prodigal Sinners drive, how they Are carried headlong After their own Lustiest;
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go from God, spend all in riot, enslave themselves to Satan, and wast away their time in the midst of restless and unsatisfying vanities,
go from God, spend all in riot, enslave themselves to Satan, and wast away their time in the midst of restless and unsatisfying vanities,
vvb p-acp np1, vvb d p-acp n1, vvi px32 p-acp np1, cc vvi av po32 n1 p-acp dt n1 pp-f j cc j-vvg n2,
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neither knowing nor regarding an higher happiness;
neither knowing nor regarding an higher happiness;
av-dx vvg ccx vvg dt jc n1;
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labouring for husks, and not filling of themselves, and yet presuming that they are in a way to do well;
labouring for husks, and not filling of themselves, and yet presuming that they Are in a Way to do well;
vvg p-acp n2, cc xx vvg pp-f px32, cc av vvg cst pns32 vbr p-acp dt n1 pc-acp vdi av;
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Oh, how should you acknowledge that Grace, from whence you have received more noble principles,
O, how should you acknowledge that Grace, from whence you have received more noble principles,
uh, q-crq vmd pn22 vvi d n1, p-acp c-crq pn22 vhb vvn av-dc j n2,
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and are disposed to higher imployments? That he hath given you a judgment and spirit of discerning between good and evil;
and Are disposed to higher employments? That he hath given you a judgement and Spirit of discerning between good and evil;
cc vbr vvn p-acp jc n2? cst pns31 vhz vvn pn22 dt n1 cc n1 pp-f vvg p-acp j cc j-jn;
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especially remembring that you had been once of that society, and had lived in their Bedlam still,
especially remembering that you had been once of that society, and had lived in their Bedlam still,
av-j vvg cst pn22 vhd vbn a-acp a-acp cst n1, cc vhd vvn p-acp po32 n1 av,
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if he who alone is the great Physitian of souls, had not applyed his grace, and so cured you of this distemper.
if he who alone is the great physician of Souls, had not applied his grace, and so cured you of this distemper.
cs pns31 r-crq av-j vbz dt j n1 pp-f n2, vhd xx vvd po31 n1, cc av vvn pn22 pp-f d n1.
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USE, 5. It may also serve for a word of conviction to such as are in their natural estate, let such be perswaded that they are beside themselves.USE, 5. It may also serve for a word of conviction to such as Are in their natural estate, let such be persuaded that they Are beside themselves.
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Were you but willing to consider of it, there is enough to make it evident: 1. In your departing from God,
Were you but willing to Consider of it, there is enough to make it evident: 1. In your departing from God,
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and bidding him to go away from you, who only can make you happy, and who can make you miserable:
and bidding him to go away from you, who only can make you happy, and who can make you miserable:
cc vvg pno31 pc-acp vvi av p-acp pn22, r-crq av-j vmb vvi pn22 j, cc r-crq vmb vvi pn22 j:
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You forsake the fountain of living water. 2. In your resolutely continuing in a course of sin;You forsake the fountain of living water. 2. In your resolutely Continuing in a course of since;
pn22 vvb dt n1 pp-f j-vvg n1. crd p-acp po22 av-j vvg p-acp dt n1 pp-f n1;
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which is nothing less than running upon a swords point, and exposing of your selves to fearful plagues. 3. In placing your hope and confidence in the creature, which is empty and deceitful, a broken cistern in which is no water, Jer. 2. 13. 4. In laying all out upon your lusts, which fight against your souls, and are but sed and nourished to your utter undoing. But I pass.
which is nothing less than running upon a swords point, and exposing of your selves to fearful plagues. 3. In placing your hope and confidence in the creature, which is empty and deceitful, a broken cistern in which is no water, Jer. 2. 13. 4. In laying all out upon your Lustiest, which fight against your Souls, and Are but sed and nourished to your utter undoing. But I pass.
r-crq vbz pix av-dc cs vvg p-acp dt ng1 n1, cc vvg pp-f po22 n2 p-acp j n2. crd p-acp vvg po22 n1 cc n1 p-acp dt n1, r-crq vbz j cc j, dt j-vvn n1 p-acp r-crq vbz dx n1, np1 crd crd crd p-acp vvg d av p-acp po22 n2, r-crq vvb p-acp po22 n2, cc vbr p-acp fw-la cc vvn p-acp po22 j n-vvg. p-acp pns11 vvb.
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warnings, threatnings, terrours of the Almighty fright them not;
Warnings, threatenings, terrors of the Almighty fright them not;
n2, n2-vvg, n2 pp-f dt j-jn vvb pno32 xx;
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If their way be through fire and water, they are not daunted at it, hence our proverb, foolhardy. So are sinners;
If their Way be through fire and water, they Are not daunted At it, hence our proverb, foolhardy. So Are Sinners;
cs po32 n1 vbb p-acp n1 cc n1, pns32 vbr xx vvn p-acp pn31, av po12 n1, j. av vbr n2;
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and will therefore run themselves upon any mischief:
and will Therefore run themselves upon any mischief:
cc vmb av vvi px32 p-acp d n1:
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and knoweth not that it is for his life. 4. They are very bold and hardy, they fear no dangers that are before them,and Knoweth not that it is for his life. 4. They Are very bold and hardy, they Fear no dangers that Are before them,
cc vvz xx cst pn31 vbz p-acp po31 n1. crd pns32 vbr av j cc j, pns32 vvb dx n2 cst vbr p-acp pno32,
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or whether their wayes are tending, Pro. 7. 22, 33. He goeth after her, — as a bird hasteth to the snare,
or whither their ways Are tending, Pro 7. 22, 33. He Goes After her, — as a bird hastes to the snare,
cc cs po32 n2 vbr vvg, np1 crd crd, crd pns31 vvz p-acp pno31, — p-acp dt n1 vvz p-acp dt n1,
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Hence that expostulation, Deut. 32. 29. They never ask that question, what they are doing,
Hence that expostulation, Deuteronomy 32. 29. They never ask that question, what they Are doing,
av cst n1, np1 crd crd pns32 av-x vvb d n1, r-crq pns32 vbr vdg,
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they ponder not any of their paths, but are led blindfold after their lusts, Isa. 1. 3. Israel doth not know, my People doth not consider.
they ponder not any of their paths, but Are led blindfold After their Lustiest, Isaiah 1. 3. Israel does not know, my People does not Consider.
pns32 vvb xx d pp-f po32 n2, cc-acp vbr vvn j p-acp po32 n2, np1 crd crd np1 vdz xx vvi, po11 n1 vdz xx vvi.
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they neither ask a reason, nor ponder of the event, but go headlong and precipitant into all, Pro. 27. 12. The simple passon: just so do unregenerate men;
they neither ask a reason, nor ponder of the event, but go headlong and precipitant into all, Pro 27. 12. The simple passion: just so do unregenerate men;
pns32 d vvb dt n1, ccx vvb pp-f dt n1, cc-acp vvb av-j cc j p-acp d, np1 crd crd dt j n1: j av vdb j n2;
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3. They are indiscreet and inconsiderate in all they do; fools deliberate not of their actions;
3. They Are indiscreet and inconsiderate in all they do; Fools deliberate not of their actions;
crd pns32 vbr j cc j p-acp d pns32 vdb; n2 vvb xx pp-f po32 n2;
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the little things of the world are excellent things, Isa. 66: 3: They have chosen their own wayes.
the little things of the world Are excellent things, Isaiah 66: 3: They have chosen their own ways.
dt j n2 pp-f dt n1 vbr j n2, np1 crd: crd: pns32 vhb vvn po32 d n2.
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The great things of the Law are counted strange things;
The great things of the Law Are counted strange things;
dt j n2 pp-f dt n1 vbr vvn j n2;
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and the contemptible things of it, and scorns the proffers of Grace and Glory, chuseth a lump of earth rather than a Crown of Stars:
and the contemptible things of it, and scorns the proffers of Grace and Glory, chooseth a lump of earth rather than a Crown of Stars:
cc dt j n2 pp-f pn31, cc vvz dt n2 pp-f n1 cc n1, vvz dt n1 pp-f n1 av-c cs dt n1 pp-f n2:
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and he chuseth these poor things, and leaves those other, he runs away with the world,
and he chooseth these poor things, and leaves those other, he runs away with the world,
cc pns31 vvz d j n2, cc vvz d n-jn, pns31 vvz av p-acp dt n1,
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Thus every unregenerate man sitting under the Gospel, hath Heaven and Earth set before him, fading vanities and everlasting mercies;
Thus every unregenerate man sitting under the Gospel, hath Heaven and Earth Set before him, fading vanities and everlasting Mercies;
av d j n1 vvg p-acp dt n1, vhz n1 cc n1 vvn p-acp pno31, vvg n2 cc j n2;
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and some other thing of worth:
and Some other thing of worth:
cc d j-jn n1 pp-f n1:
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It was a rule of old to try a fool by his choise, presenting him some gay nothing,
It was a Rule of old to try a fool by his choice, presenting him Some gay nothing,
pn31 vbds dt n1 pp-f j pc-acp vvi dt n1 p-acp po31 n1, vvg pno31 d j pi2,
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And this follows upon the former: a crazed understanding, accompanied with a perverted will, makes a mad-man.
And this follows upon the former: a crazed understanding, accompanied with a perverted will, makes a madman.
cc d vvz p-acp dt j: dt j-vvn n1, vvn p-acp dt vvn n1, vvz dt n1.
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They call good evil, they see no excellency in God and his wayes, Isa. 5. 20. Job 21. 13, 14. 2. In the choise which they make:They call good evil, they see no excellency in God and his ways, Isaiah 5. 20. Job 21. 13, 14. 2. In the choice which they make:
pns32 vvb j n-jn, pns32 vvb dx n1 p-acp np1 cc po31 n2, np1 crd crd np1 crd crd, crd crd p-acp dt n1 r-crq pns32 vvb:
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A little earthly pel• is better than all the treasures of Heaven, a little frothy pleasure is more worth than everlasting joyes, the worlds applause out-weighs the Crown of Glory in their esteem:
A little earthly pel• is better than all the treasures of Heaven, a little frothy pleasure is more worth than everlasting Joys, the world's applause outweighs the Crown of Glory in their esteem:
dt j j n1 vbz jc cs d dt n2 pp-f n1, dt j j n1 vbz av-dc j cs j n2, dt ng1 n1 vvz dt n1 pp-f n1 p-acp po32 n1:
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and they incomparably preferr them to the glory of another world:
and they incomparably prefer them to the glory of Another world:
cc pns32 av-j vvi pno32 p-acp dt n1 pp-f j-jn n1:
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Such are unregenerate men, the little things, the trifles of this world, the shining glories of it, only win credit with them,
Such Are unregenerate men, the little things, the trifles of this world, the shining Glories of it, only win credit with them,
d vbr j n2, dt j n2, dt n2 pp-f d n1, dt j-vvg n2 pp-f pn31, av-j vvb n1 p-acp pno32,
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If things shine, and make a fair shew, they are the things in his account: He judgeth of things not by their worth, but by appearance:
If things shine, and make a fair show, they Are the things in his account: He Judgeth of things not by their worth, but by appearance:
cs n2 vvb, cc vvi dt j n1, pns32 vbr dt n2 p-acp po31 n1: pns31 vvz pp-f n2 xx p-acp po32 n1, cc-acp p-acp n1:
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because he knows not the worth of things, but follows his own fancy, therefore his bauble is of greatest worth and excellency:
Because he knows not the worth of things, but follows his own fancy, Therefore his bauble is of greatest worth and excellency:
c-acp pns31 vvz xx dt n1 pp-f n2, cc-acp vvz po31 d n1, av po31 n1 vbz pp-f js n1 cc n1:
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1. An ignorant preferring of the worst things before the best:
1. an ignorant preferring of the worst things before the best:
crd dt j n-vvg pp-f dt js n2 p-acp dt js:
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and have seen the like to be in the unregenerate and secure sinner, and they are such as these.
and have seen the like to be in the unregenerate and secure sinner, and they Are such as these.
cc vhb vvn dt j pc-acp vbi p-acp dt j cc j n1, cc pns32 vbr d c-acp d.
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1505
Now the evidence of the Doctrine will appear, when we have considered what are the symptoms and notes whereby a fool and frantick are to be known,
Now the evidence of the Doctrine will appear, when we have considered what Are the symptoms and notes whereby a fool and frantic Are to be known,
av dt n1 pp-f dt n1 vmb vvi, c-crq pns12 vhb vvn r-crq vbr dt n2 cc n2 c-crq dt n1 cc j vbr pc-acp vbi vvn,
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Folly, dotage, and madness, are but the divers degrees of one distemper and are indifferently used in Scripture to hold forth the same thing.
Folly, dotage, and madness, Are but the diverse Degrees of one distemper and Are indifferently used in Scripture to hold forth the same thing.
n1, n1, cc n1, vbr p-acp dt j n2 pp-f crd n1 cc vbr av-j vvn p-acp n1 pc-acp vvi av dt d n1.
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but crazed his brain, which craziness runs in the blood, and is propagated to his Children.
but crazed his brain, which craziness runs in the blood, and is propagated to his Children.
cc-acp vvd po31 n1, r-crq n1 vvz p-acp dt n1, cc vbz vvn p-acp po31 n2.
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1502
Man got a fall in the Cradle of his infancy, which hath not only lamed his feet,
Man god a fallen in the Cradle of his infancy, which hath not only lamed his feet,
n1 vvd dt n1 p-acp dt n1 pp-f po31 n1, r-crq vhz xx av-j vvn po31 n2,
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and hereditary distemper of all Adam 's posterity.
and hereditary distemper of all Adam is posterity.
cc j n1 pp-f d np1 vbz n1.
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Hence the Scripture call every natural man, a fool, Psal. 14. 1. a mad-man, Eccl. 9. 3. one that is without knowledge, Jer. 4. 22. It is the natural, habitual,
Hence the Scripture call every natural man, a fool, Psalm 14. 1. a madman, Ecclesiastes 9. 3. one that is without knowledge, Jer. 4. 22. It is the natural, habitual,
av dt n1 vvb d j n1, dt n1, np1 crd crd dt n1, np1 crd crd crd cst vbz p-acp n1, np1 crd crd pn31 vbz dt j, j,
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As long as a man seeks happiness and soulsatisfaction any where else but in God, he is spiritually distracted, out of his wits, a meer mad-man:
As long as a man seeks happiness and soulsatisfaction any where Else but in God, he is spiritually distracted, out of his wits, a mere madman:
p-acp j c-acp dt n1 vvz n1 cc n1 d q-crq av cc-acp p-acp np1, pns31 vbz av-j vvn, av pp-f po31 n2, dt j n1:
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DOCT. I. The natural man, whiles he is wandring from God, is beside himself.
DOCT. I. The natural man, while he is wandering from God, is beside himself.
np1. np1 dt j n1, cs pns31 vbz vvg p-acp np1, vbz p-acp px31.
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and noises, and poor empty gay things to the eternal loss of their souls.
and noises, and poor empty gay things to the Eternal loss of their Souls.
cc n2, cc j j j n2 p-acp dt j n1 pp-f po32 n2.
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Thus he beguiled our first Parents with an Apple, and daily gulls multitudes of sinners, with rattles,
Thus he beguiled our First Parents with an Apple, and daily gulls Multitudes of Sinners, with rattles,
av pns31 vvd po12 ord n2 p-acp dt n1, cc j n2 n2 pp-f n2, p-acp vvz,
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1544
and all for the sake of a few fading, perishing shews of carnal content, and vain delight:
and all for the sake of a few fading, perishing shows of carnal content, and vain delight:
cc d p-acp dt n1 pp-f dt d j-vvg, vvg vvz pp-f j n1, cc j n1:
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Truly thus doth Satan, that great jugler, abuse unregenerate men, he leads them about at his pleasure, rooks them out of all that is good, perswades them to neglect God's day of grace, turn their backs upon heaven, despise a Saviour, trample upon the pearl of price,
Truly thus does Satan, that great juggler, abuse unregenerate men, he leads them about At his pleasure, rooks them out of all that is good, persuades them to neglect God's day of grace, turn their backs upon heaven, despise a Saviour, trample upon the pearl of price,
av-j av vdz np1, cst j n1, vvb j n2, pns31 vvz pno32 a-acp p-acp po31 n1, n2 pno32 av pp-f d cst vbz j, vvz pno32 pc-acp vvi npg1 n1 pp-f n1, vvb po32 n2 p-acp n1, vvb dt n1, vvb p-acp dt n1 pp-f n1,
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though they will not hear reason, yet they are readily begulled and abused by fair and fallacious pretences, they may be cogged to give all they have away for a trifle:
though they will not hear reason, yet they Are readily begulled and abused by fair and fallacious pretences, they may be cogged to give all they have away for a trifle:
cs pns32 vmb xx vvi n1, av pns32 vbr av-j vvn cc vvn p-acp j cc j n2, pns32 vmb vbi vvn pc-acp vvi d pns32 vhb av p-acp dt n1:
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6. They are easily cheated and imposed upon:
6. They Are Easily cheated and imposed upon:
crd pns32 vbr av-j vvn cc vvn p-acp:
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Plead, intreat, woo, sollicit by all that can be said or thought of, surdo canis. They are deaf adders, Psal. 58: 4, 5: Which will not hearken to the voice of charmes, charming never so wisely.
Plead, entreat, woo, solicit by all that can be said or Thought of, Deaf canis. They Are deaf Adders, Psalm 58: 4, 5: Which will not harken to the voice of charms, charming never so wisely.
vvb, vvb, vvb, vvi p-acp d cst vmb vbi vvn cc vvn pp-f, vvb fw-la. pns32 vbr j n2, np1 crd: crd, crd: r-crq vmb xx vvi p-acp dt n1 pp-f n2, vvg av-x av av-j.
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and all will not move or perswade them:
and all will not move or persuade them:
cc d vmb xx vvi cc vvi pno32:
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1538
Tell them of the evil of their wayes, the unreasonableness of their courses, bring the witness of natural conscience, the testimony of reason, the light of Scripture,
Tell them of the evil of their ways, the unreasonableness of their courses, bring the witness of natural conscience, the testimony of reason, the Light of Scripture,
vvb pno32 pp-f dt n-jn pp-f po32 n2, dt n1 pp-f po32 n2, vvb dt n1 pp-f j n1, dt n1 pp-f n1, dt n1 pp-f n1,
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you may teach an Ox and an Ass sooner, Isa. 1: 3:
you may teach an Ox and an Ass sooner, Isaiah 1: 3:
pn22 vmb vvi dt n1 cc dt n1 av-c, np1 vvn: crd:
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If you fetch all the Topicks in Logick, and all the Tropes and figures in Rhetorick, you may move a stone sooner than him from his notions: Thus unregenerate men are unteachable;
If you fetch all the Topicks in Logic, and all the Tropes and figures in Rhetoric, you may move a stone sooner than him from his notions: Thus unregenerate men Are unteachable;
cs pn22 vvb d dt np2 p-acp n1, cc d dt n2 cc n2 p-acp n1, pn22 vmb vvi dt n1 av-c cs pno31 p-acp po31 n2: av j n2 vbr j;
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There is no perswading a fool or madman with reason, for wisdom and counsel is out of his reach:
There is no persuading a fool or madman with reason, for Wisdom and counsel is out of his reach:
pc-acp vbz dx vvg dt n1 cc n1 p-acp n1, p-acp n1 cc n1 vbz av pp-f po31 n1:
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Of whose rashness see, Job 39. 21: &c. 5. They are incapable of receiving counsel, or being convinced of their foolish and mad wayes:
Of whose rashness see, Job 39. 21: etc. 5. They Are incapable of receiving counsel, or being convinced of their foolish and mad ways:
pp-f r-crq n1 vvb, n1 crd crd: av crd pns32 vbr j pp-f vvg n1, cc vbg vvn pp-f po32 j cc j n2:
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hence compared to the horse, Jer. 8: 6: Every one turneth to his course, as the horse rusheth into the battle.
hence compared to the horse, Jer. 8: 6: Every one turns to his course, as the horse Rushes into the battle.
av vvn p-acp dt n1, np1 crd: crd: d pi vvz p-acp po31 n1, c-acp dt n1 vvz p-acp dt n1.
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and their wicked companions are swept away thereby, yet still they hold on their course,
and their wicked Sodales Are swept away thereby, yet still they hold on their course,
cc po32 j n2 vbr vvn av av, av av pns32 vvb p-acp po32 n1,
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though the sword of Divine vengeance hang over their heads, though God's judgments are abroad in the world,
though the sword of Divine vengeance hang over their Heads, though God's Judgments Are abroad in the world,
cs dt n1 pp-f j-jn n1 vvi a-acp po32 n2, cs npg1 n2 vbr av p-acp dt n1,
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DOCT. II. God, in order to the conversion of a sinner, first works upon the understanding.
DOCT. II God, in order to the conversion of a sinner, First works upon the understanding.
np1. crd np1, p-acp n1 p-acp dt n1 pp-f dt n1, ord vvz p-acp dt n1.
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The first step to true conversion is Divine Illumination. The Prodigal, before he thinks of returning to his Father,
The First step to true conversion is Divine Illumination. The Prodigal, before he thinks of returning to his Father,
dt ord n1 p-acp j n1 vbz j-jn n1. dt j-jn, c-acp pns31 vvz pp-f vvg p-acp po31 n1,
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first comes to himself: The ground of this is in three things. 1. Man is a reasonable Creature, and a cause by counsel of his own actions:
First comes to himself: The ground of this is in three things. 1. Man is a reasonable Creature, and a cause by counsel of his own actions:
ord vvz p-acp px31: dt n1 pp-f d vbz p-acp crd n2. crd n1 vbz dt j n1, cc dt n1 p-acp n1 pp-f po31 d n2:
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The understanding in man is the light in him, by which he regulates all his wayes,
The understanding in man is the Light in him, by which he regulates all his ways,
dt n1 p-acp n1 vbz dt n1 p-acp pno31, p-acp r-crq pns31 vvz d po31 n2,
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and as he seeth so he practiseth.
and as he sees so he Practiseth.
cc c-acp pns31 vvz av pns31 vvz.
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The reason why sinful men place their hopes in perishing things, is because they call evil good: This therefore is a main part of man's misery, that his understanding is perverted, Psal. 53. 2, 4. 2. Faith, which is wrought in conversion, is grounded upon knowledge, Psal. 9. 10. God dealeth with his creatures according to the manner of their being and acting:
The reason why sinful men place their hope's in perishing things, is Because they call evil good: This Therefore is a main part of Man's misery, that his understanding is perverted, Psalm 53. 2, 4. 2. Faith, which is wrought in conversion, is grounded upon knowledge, Psalm 9. 10. God deals with his creatures according to the manner of their being and acting:
dt n1 c-crq j n2 vvb po32 n2 p-acp j-vvg n2, vbz p-acp pns32 vvb j-jn j: d av vbz dt j n1 pp-f ng1 n1, cst po31 n1 vbz vvn, np1 crd crd, crd crd n1, r-crq vbz vvn p-acp n1, vbz vvn p-acp n1, np1 crd crd np1 vvz p-acp po31 n2 vvg p-acp dt n1 pp-f po32 vbg cc n-vvg:
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Faith is a chusing, and so a closing with God;
Faith is a choosing, and so a closing with God;
n1 vbz dt vvg, cc av dt n-vvg p-acp np1;
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but every choise ariseth from a rational and convincing discovery of the sutablenese of the object chosen,
but every choice arises from a rational and convincing discovery of the sutablenese of the Object chosen,
cc-acp d n1 vvz p-acp dt j cc j-vvg n1 pp-f dt n1 pp-f dt n1 vvn,
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and preference which it is conceived to deserve above others:
and preference which it is conceived to deserve above Others:
cc n1 r-crq pn31 vbz vvn pc-acp vvi p-acp n2-jn:
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now this discovery is made to the understanding, which is the eye of the mind whereby it seeth and judgeth of things. Hence,
now this discovery is made to the understanding, which is the eye of the mind whereby it sees and Judgeth of things. Hence,
av d n1 vbz vvn p-acp dt n1, r-crq vbz dt n1 pp-f dt n1 c-crq pn31 vvz cc vvz pp-f n2. av,
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3. It is impossible that the heart of man, which is naturally glewed to the vanities of the world,
3. It is impossible that the heart of man, which is naturally glued to the vanities of the world,
crd pn31 vbz j cst dt n1 pp-f n1, r-crq vbz av-j vvn p-acp dt n2 pp-f dt n1,
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and hath been deeply setled in his high opinion of it, should ever be made to renounce, cast off,
and hath been deeply settled in his high opinion of it, should ever be made to renounce, cast off,
cc vhz vbn av-jn vvn p-acp po31 j n1 pp-f pn31, vmd av vbi vvn pc-acp vvi, vvb a-acp,
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and utterly to refuse to have any thing more to do with them, or to place any more confidence in them,
and utterly to refuse to have any thing more to do with them, or to place any more confidence in them,
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and make choice of God in Christ, and preferr him above all, till he be throughly enlightned in,
and make choice of God in christ, and prefer him above all, till he be thoroughly enlightened in,
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and fully perswaded of his own misery, the creatures emptiness, and the glorious fulness that there is in God:
and Fully persuaded of his own misery, the creatures emptiness, and the glorious fullness that there is in God:
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The things which he hath so loved must appear to be evil, and the God. whom he hath forsaken must appear to be good:
The things which he hath so loved must appear to be evil, and the God. whom he hath forsaken must appear to be good:
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an unknown evil is not forsaken; an unknown good is not chosen: Hence the absence of saving knowledge is the ground of destruction.
an unknown evil is not forsaken; an unknown good is not chosen: Hence the absence of Saving knowledge is the ground of destruction.
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Hos. 4. 6. Hence conversion it self is often Synechdochically, called knowledge, and understanding, because that is a main ingredient in it:Hos. 4. 6. Hence conversion it self is often Synecdochically, called knowledge, and understanding, Because that is a main ingredient in it:
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And then a man begins to come to himself, when he becomes to have a discerning of the truth of things.
And then a man begins to come to himself, when he becomes to have a discerning of the truth of things.
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USE, 1. Here we have a rule directing us what course to take for the conversion of sinners;USE, 1. Here we have a Rule directing us what course to take for the conversion of Sinners;
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we must imitate God in this, if ever we would do sinners any good; we must endeavour their conviction;
we must imitate God in this, if ever we would do Sinners any good; we must endeavour their conviction;
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we must first deal with their understandings;
we must First deal with their understandings;
pns12 vmb ord vvi p-acp po32 n2;
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to raise the affections, without informing the mind, is a fruitlesse unprofitable labour, and serves but to make zeal without knowledge:
to raise the affections, without informing the mind, is a fruitless unprofitable labour, and serves but to make zeal without knowledge:
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Man must firs see before he will repent of his evil; he must first know if ever he will love God, Psal. 9. 10. USE, 2. It tells us that there are great hopes of men when they begin to come to themselves:
Man must firs see before he will Repent of his evil; he must First know if ever he will love God, Psalm 9. 10. USE, 2. It tells us that there Are great hope's of men when they begin to come to themselves:
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If God begins once to cure men of their frenzy, to take them off their wild opinions,
If God begins once to cure men of their frenzy, to take them off their wild opinions,
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and vain conceits of happiness, in the profits, pleasures, and honours of this world, to make them see the emptiness of these things,
and vain conceits of happiness, in the profits, pleasures, and honours of this world, to make them see the emptiness of these things,
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and their own misery for want of a better stay to trust to, these are in an hopeful way to conversion. hence,
and their own misery for want of a better stay to trust to, these Are in an hopeful Way to conversion. hence,
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USE, 3. To teach us what to pray for in behalf of unregenerate sinners: i. e. that they may come to themselves: USE, 3. To teach us what to pray for in behalf of unregenerate Sinners: i. e. that they may come to themselves:
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that their eyes may be opened, that God will illuminate their understandings, and give them to see things in their nature, truths in their plainness:
that their eyes may be opened, that God will illuminate their understandings, and give them to see things in their nature, truths in their plainness:
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It may be they may think you beside your selves for so doing, but it's the greatest love you can shew them,
It may be they may think you beside your selves for so doing, but it's the greatest love you can show them,
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and the blessing which they nextly stand in need of.
and the blessing which they nextly stand in need of.
cc dt n1 r-crq pns32 av-j vvb p-acp n1 pp-f.
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Would God be pleased but to settle mens mindes, and open their eyes, we should soon hear them cry out of their own madness and folly,
Would God be pleased but to settle men's minds, and open their eyes, we should soon hear them cry out of their own madness and folly,
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and condemn their prodigality and riot, and be earnestly enquiring after God and Christ, and seeking something better than the world affords, to save their sinking souls from perdition, Act. 2. 37.
and condemn their prodigality and riot, and be earnestly inquiring After God and christ, and seeking something better than the world affords, to save their sinking Souls from perdition, Act. 2. 37.
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and by those means it is that he keeps up his authority in the hearts of men.
and by those means it is that he keeps up his Authority in the hearts of men.
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DOCT. Consideration is the first step towards conversion.
DOCT. Consideration is the First step towards conversion.
np1. n1 vbz dt ord n1 p-acp n1.
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The first thing we find, this young man doth after he came to himself is, he begins to consider, and discourse with himself:
The First thing we find, this young man does After he Come to himself is, he begins to Consider, and discourse with himself:
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he first ponders, then concludes, then acts.
he First ponders, then concludes, then acts.
pns31 ord vvz, av vvz, cs n2.
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Conversion is properly the returning of a sinner from sin unto God, emblemed to us by the Prodigal 's return from a far country, to his father's house:
Conversion is properly the returning of a sinner from since unto God, emblemed to us by the Prodigal is return from a Far country, to his Father's house:
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The sinner, before conversion, was going away from God, now he is returning to him. Conversion is considered either passively or actively;
The sinner, before conversion, was going away from God, now he is returning to him. Conversion is considered either passively or actively;
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the soul is said to be passive in conversion, in as much as he can do nothing savingly, till he hath received a principle of saving grace:
the soul is said to be passive in conversion, in as much as he can do nothing savingly, till he hath received a principle of Saving grace:
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but still we mistake, if we think that Gods deals with men as with stocks and stones, and brute creatures:
but still we mistake, if we think that God's deals with men as with stocks and stones, and brutus creatures:
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The will of man, whcih is the first mover in him, must not be forced, but led:
The will of man, which is the First mover in him, must not be forced, but led:
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The spirit, though he dealeth irresistably, yet not violently with it; hence he doth not compel but perswade:
The Spirit, though he deals irresistible, yet not violently with it; hence he does not compel but persuade:
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which perswasion is a rational conviction, whereby impression is made upon the understanding, and will, the one being to see and approve, the other to embrace the object, which may be called active conversion;
which persuasion is a rational conviction, whereby impression is made upon the understanding, and will, the one being to see and approve, the other to embrace the Object, which may be called active conversion;
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when the soul viewing and discerning the force of those arguments used by the spirit, and imprinted upon him, turns from sin to God:
when the soul viewing and discerning the force of those Arguments used by the Spirit, and imprinted upon him, turns from since to God:
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and thus, though the Spirit of God be the author or efficient of this work, yet he makes use of us in the working of it:
and thus, though the Spirit of God be the author or efficient of this work, yet he makes use of us in the working of it:
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This is that which I say begins at consideration, and this will appear in a few things. 1:
This is that which I say begins At consideration, and this will appear in a few things. 1:
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The natural mans sinful way is right in his own eyes, unregenerate men, though fools themselves,
The natural men sinful Way is right in his own eyes, unregenerate men, though Fools themselves,
dt j ng1 j n1 vbz j-jn p-acp po31 d n2, j n2, cs n2 px32,
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and foolish in all they do, yet think they are the only wise and prudent: They call evil good; i. e. they so judge of it.
and foolish in all they do, yet think they Are the only wise and prudent: They call evil good; i. e. they so judge of it.
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The Prodigal, in his vain humour, thought it the only happy life to get abroad into a far country,
The Prodigal, in his vain humour, Thought it the only happy life to get abroad into a Far country,
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and riot it among strangers, where he might live at large: Sinners think the way to hell a fair, large, broad, pleasant way;
and riot it among Strangers, where he might live At large: Sinners think the Way to hell a fair, large, broad, pleasant Way;
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here they promise themselves to find pleasures, profits, preferments;
Here they promise themselves to find pleasures, profits, preferments;
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they see no hurt in their courses, and can laugh at the wayes of God and godliness, as foolish and unprofitable.
they see no hurt in their courses, and can laugh At the ways of God and godliness, as foolish and unprofitable.
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Of these the wise man speaks, Prov. 14. 12. There is a way which seems right to a man,
Of these the wise man speaks, Curae 14. 12. There is a Way which seems right to a man,
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but the end thereof are the wayes of death. but the end thereof Are the ways of death.
cc-acp dt n1 av vbr dt n2 pp-f n1.
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The truth is, the greatest number of sinners think they sin with a great deal of reason.
The truth is, the greatest number of Sinners think they sin with a great deal of reason.
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2. Nay, the sinner hath many strong engagments lying upon him to follow his own wayes and courses:
2. Nay, the sinner hath many strong engagements lying upon him to follow his own ways and courses:
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his heart is naturally set upon them, sin is connatural to him; he hath all his dependance for happiness upon these designs.
his heart is naturally Set upon them, since is connatural to him; he hath all his dependence for happiness upon these designs.
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Ever since man went away from God, and forsook him, he hath had his dependance upon lying vanities,
Ever since man went away from God, and forsook him, he hath had his dependence upon lying vanities,
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and in those his hopes are laid up:
and in those his hope's Are laid up:
cc p-acp d po31 n2 vbr vvn a-acp:
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Nay, there are many entising promises, fair words, and deceiving flatteries which draw his heart away;
Nay, there Are many enticing promises, fair words, and deceiving flatteries which draw his heart away;
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his lusts do as Prov. 7. 21. With much fair speech she caused him to yeild, with the flattery of her lips she forced him.
his Lustiest do as Curae 7. 21. With much fair speech she caused him to yield, with the flattery of her lips she forced him.
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The carnal concupiscences of the heart of man, are no otherwise to be satiated, but in the prosecution of their sinful wayes.
The carnal concupiscences of the heart of man, Are not otherwise to be satiated, but in the prosecution of their sinful ways.
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3. More then this, he is deeply rooted in his way: He is practically fixt in it by custom;
3. More then this, he is deeply rooted in his Way: He is practically fixed in it by custom;
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it is the trade which he hath lived in all his dayes: He took to it naturally, learnt it readily, and hath lived in it long.
it is the trade which he hath lived in all his days: He took to it naturally, learned it readily, and hath lived in it long.
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Now custom is a second nature, and therefore of much difficulty to alter or remove:
Now custom is a second nature, and Therefore of much difficulty to altar or remove:
av n1 vbz dt ord n1, cc av pp-f d n1 pc-acp vvi cc vvi:
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Mens essayes in it are like the washing of an Ethiopian to get off his blackness,
Men's essays in it Are like the washing of an Ethiopian to get off his blackness,
ng2 n2 p-acp pn31 vbr j dt n-vvg pp-f dt jp pc-acp vvi a-acp po31 n1,
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as Jer. 13. 23. It is an hard matter to perswade men to leave off old customs, though never so bad:
as Jer. 13. 23. It is an hard matter to persuade men to leave off old customs, though never so bad:
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but besides this, he is also rooted in it by the approbation of his misperswaded judgment;
but beside this, he is also rooted in it by the approbation of his misperswaded judgement;
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it hath gotten room in his heart, and is high in his opinion, and that opinion is strengthened by observation and experience:
it hath got room in his heart, and is high in his opinion, and that opinion is strengthened by observation and experience:
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He hath found it a profitable way, as they, Jer. 44. 17 It hath been very pleasant to him, Prov. 9. 17. Stollen waters are sweet:
He hath found it a profitable Way, as they, Jer. 44. 17 It hath been very pleasant to him, Curae 9. 17. Stolen waters Are sweet:
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Hence it must needs be exceeding difficult, if not impossible, to make him out of love with it,
Hence it must needs be exceeding difficult, if not impossible, to make him out of love with it,
av pn31 vmb av vbi vvg j, cs xx j, p-acp vvb pno31 av pp-f n1 p-acp pn31,
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or think other than well of it:
or think other than well of it:
cc vvb j-jn cs av pp-f pn31:
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The covetous man finds a sweetness in gain, the voluptuous man in his amorous embraces, the ambitious man in his adorations, &c. 4. Besides this he hath taken up strong prejudices against the way of conversion;
The covetous man finds a sweetness in gain, the voluptuous man in his Amoros embraces, the ambitious man in his adorations, etc. 4. Beside this he hath taken up strong prejudices against the Way of conversion;
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and that partly through the contrariety of his heart and nature to it, in which there is a congenerate aversness to all which is good;
and that partly through the contrariety of his heart and nature to it, in which there is a congenerate averseness to all which is good;
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and partly through the temptations and misrepresentations of Satan, who endeavours to exhibit it before his thoughts in the blackest and ougliest collours that may be;
and partly through the temptations and misrepresentations of Satan, who endeavours to exhibit it before his thoughts in the Blackest and ugliest colours that may be;
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and that both against the beginning and progress of it;
and that both against the beginning and progress of it;
cc cst d p-acp dt n1 cc n1 pp-f pn31;
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Godly sorrow, mourning for sin, forsaking of our evil wayes, turning into the strict wayes of God,
Godly sorrow, mourning for since, forsaking of our evil ways, turning into the strict ways of God,
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and living a life of Godliness;
and living a life of Godliness;
cc vvg dt n1 pp-f n1;
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these are harsh lessons, and hard sayings, not readily entertained by a soul that loves jollity,
these Are harsh Lessons, and hard sayings, not readily entertained by a soul that loves jollity,
d vbr j n2, cc j n2-vvg, xx av-j vvn p-acp dt n1 cst vvz n1,
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and cares not to be molested:
and Cares not to be molested:
cc vvz xx pc-acp vbi vvn:
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the thoughts of such a work and way are frightful, and set him violently against conversion in the very first motions of it:
the thoughts of such a work and Way Are frightful, and Set him violently against conversion in the very First motions of it:
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These are dull, dark, strait, melancholick wayes; besides the cross and persecution that is in them:
These Are dull, dark, strait, melancholic ways; beside the cross and persecution that is in them:
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Hence the natural man is perswaded to think that there are none who live so miserably and unhappily as the People of God,
Hence the natural man is persuaded to think that there Are none who live so miserably and unhappily as the People of God,
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and if they should be converted, farewel to joy and quiet, they must over after be men of sorrows and contention,
and if they should be converted, farewell to joy and quiet, they must over After be men of sorrows and contention,
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and good dayes must be at an end with them. 5. To true conversion is necessarily required the full and free consent of the will:
and good days must be At an end with them. 5. To true conversion is necessarily required the full and free consent of the will:
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for God regardeth the heart, and judgeth of mens actions according as that is in them;
for God Regardeth the heart, and Judgeth of men's actions according as that is in them;
c-acp np1 vvz dt n1, cc vvz a-acp ng2 n2 vvg p-acp d vbz p-acp pno32;
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so, the will is the regent in man, and the first mover to every action:
so, the will is the regent in man, and the First mover to every actium:
av, dt n1 vbz dt n1 p-acp n1, cc dt ord n1 p-acp d n1:
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If that be true in it, the work is real, if that be deceitful, the work is hypocritical:
If that be true in it, the work is real, if that be deceitful, the work is hypocritical:
cs d vbb j p-acp pn31, dt n1 vbz j, cs d vbb j, dt n1 vbz j:
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Conversion is a turning of the whole man from sin unto God, it is a leaving off the old wayes of sin, to take up a new life of holiness;
Conversion is a turning of the Whole man from since unto God, it is a leaving off the old ways of since, to take up a new life of holiness;
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and how can this be done, so long as the heart loves to wander? besides the will of man never stands neuter,
and how can this be done, so long as the heart loves to wander? beside the will of man never Stands neuter,
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though it may hault a while, till the understanding hath pondered and weighed things, yet it alwayes comes at length to a conclusion:
though it may halt a while, till the understanding hath pondered and weighed things, yet it always comes At length to a conclusion:
cs pn31 vmb n1 dt n1, c-acp dt n1 vhz vvn cc vvn n2, av pn31 av vvz p-acp n1 p-acp dt n1:
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Men will either love God or Sin, they will either serve God or Mammon: Man is a traveller, he will keep some way:
Men will either love God or since, they will either serve God or Mammon: Man is a traveller, he will keep Some Way:
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Hence you shall find in the Scripture, that unconversion is ascribed to the will:
Hence you shall find in the Scripture, that unconversion is ascribed to the will:
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Psal. 81. 11. Israel would none of me. But when the will is turned the work is done,Psalm 81. 11. Israel would none of me. But when the will is turned the work is done,
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when the heart is given to God, all is his. 6. The Will will never be gained till all the forementioned obstructions be taken away.
when the heart is given to God, all is his. 6. The Will will never be gained till all the forementioned obstructions be taken away.
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For they are so many fortresses in which it serleth and secureth it self:
For they Are so many fortresses in which it serleth and secureth it self:
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As long as the heart remaineth deceived, it is also unperswadable, Isa. 44. 20, A deceived heart hath turned him aside, that he cannot deliver his soul.
As long as the heart remains deceived, it is also unperswadable, Isaiah 44. 20, A deceived heart hath turned him aside, that he cannot deliver his soul.
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Whiles men call good evil, and evil good, whiles a mans own way is right,
While men call good evil, and evil good, while a men own Way is right,
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and pleasant, and accustomed, and God's wayes are uneasie and unprofitable, whiles he finds substance in a way of Sin,
and pleasant, and accustomed, and God's ways Are uneasy and unprofitable, while he finds substance in a Way of since,
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and fills his house with spoil, and he sees no profit in praying to God and serving him,
and fills his house with spoil, and he sees no profit in praying to God and serving him,
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how can he desire the knowledge of his wayes? Nay, he will say to the Almighty, depart, 44. 16, 17, 18. And till he finds Sin to be bitter, the way of it dangerous, the end death;
how can he desire the knowledge of his ways? Nay, he will say to the Almighty, depart, 44. 16, 17, 18. And till he finds since to be bitter, the Way of it dangerous, the end death;
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till he grows weary of this way, and sees the beauty in holiness, he will never reject his old,
till he grows weary of this Way, and sees the beauty in holiness, he will never reject his old,
c-acp pns31 vvz j pp-f d n1, cc vvz dt n1 p-acp n1, pns31 vmb av-x vvi po31 j,
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and make choise of a new way.
and make choice of a new Way.
cc vvi n1 pp-f dt j n1.
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7. The way wherein the spirit of God worketh this conviction, is by bringing man under serious considerations;
7. The Way wherein the Spirit of God works this conviction, is by bringing man under serious considerations;
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nor is it to be expected other wayes to be effected, for,
nor is it to be expected other ways to be effected, for,
ccx vbz pn31 pc-acp vbi vvn j-jn n2 pc-acp vbi vvn, c-acp,
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1. There is no truth any further affects us, or moves with us, than as it is applyed particularly to our minds and consciences.
1. There is no truth any further affects us, or moves with us, than as it is applied particularly to our minds and Consciences.
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The truths of the word of God are ever the same, for they are everlasting truths:
The truths of the word of God Are ever the same, for they Are everlasting truths:
dt n2 pp-f dt n1 pp-f np1 vbr av dt d, c-acp pns32 vbr j n2:
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It was ever a truth, that the wayes of Sin lead to that chambers of death, that they are bitterness in the latter end;
It was ever a truth, that the ways of since led to that chambers of death, that they Are bitterness in the latter end;
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that the wayes of wisdom are wayes of pleasantness, and their latter end is peace: but these are general truths,
that the ways of Wisdom Are ways of pleasantness, and their latter end is peace: but these Are general truths,
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and the reason why men practice not accordingly, is because they never applyed these truths to themselves,
and the reason why men practice not accordingly, is Because they never applied these truths to themselves,
cc dt n1 c-crq n2 vvb xx av-vvg, vbz c-acp pns32 av-x vvd d n2 p-acp px32,
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or compared their wayes by them; hence that complaint, Isa. 1. 3. My People doth not consider.
or compared their ways by them; hence that complaint, Isaiah 1. 3. My People does not Consider.
cc vvn po32 n2 p-acp pno32; av d n1, np1 crd crd po11 n1 vdz xx vvi.
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And hence that is the first direction of the Prophet, Hag. 1. 5. Now therefore, thus saith the Lord, consider your wayes.
And hence that is the First direction of the Prophet, Hag. 1. 5. Now Therefore, thus Says the Lord, Consider your ways.
cc av cst vbz dt ord n1 pp-f dt n1, np1 crd crd av av, av vvz dt n1, vvb po22 n2.
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2. This particular application of the truth to our selves, is the work of consideration;
2. This particular application of the truth to our selves, is the work of consideration;
crd d j n1 pp-f dt n1 p-acp po12 n2, vbz dt n1 pp-f n1;
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this lets in the first distinct light into the soul, whereby it is made privy to its own state,
this lets in the First distinct Light into the soul, whereby it is made privy to its own state,
d vvz p-acp dt ord j n1 p-acp dt n1, c-crq pn31 vbz vvn j p-acp po31 d n1,
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and stirred up to seek the bettering of it:
and stirred up to seek the bettering of it:
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Consideration then may be thus described, It is a deliberate pondering of such things as nearly concern us, giving credit to them,
Consideration then may be thus described, It is a deliberate pondering of such things as nearly concern us, giving credit to them,
n1 av vmb vbi av vvn, pn31 vbz dt j vvg pp-f d n2 c-acp av-j vvi pno12, vvg n1 p-acp pno32,
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and drawing useful practical conclusions from them. and drawing useful practical conclusions from them.
cc vvg j j n2 p-acp pno32.
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All this is implyed in the word, He said: Consideration is an inward discourse, or ratiocination: but more particularly.
All this is employed in the word, He said: Consideration is an inward discourse, or ratiocination: but more particularly.
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1. The act it self is a deliberate pondering in the mind:
1. The act it self is a deliberate pondering in the mind:
crd dt n1 pn31 n1 vbz dt j vvg p-acp dt n1:
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called Communing with the heart, Psal 4. 4. The mind of man is naturally roving, consideration fixeth it;
called Communing with the heart, Psalm 4. 4. The mind of man is naturally roving, consideration fixeth it;
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it is compared to chewing the cud, wherein the food is turned over and over:
it is compared to chewing the cud, wherein the food is turned over and over:
pn31 vbz vvn p-acp vvg dt n1, c-crq dt n1 vbz vvn a-acp cc a-acp:
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It is a looking upon, and into a thing with diligent inspection, it is called, a laying a thing to heart, Isa. 42. 25. which is a close and serious minding and weighing it.
It is a looking upon, and into a thing with diligent inspection, it is called, a laying a thing to heart, Isaiah 42. 25. which is a close and serious minding and weighing it.
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2. The matter which it is conversant about, is such things as nearly concern us: It is every ones work to look to the concerns of his own soul;
2. The matter which it is conversant about, is such things as nearly concern us: It is every ones work to look to the concerns of his own soul;
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if thou be wise, be wise for thy self. if thou be wise, be wise for thy self.
cs pns21 vbb j, vbb j p-acp po21 n1.
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Our conversion is not advanced in being busy in other mens matters, but in our own, thy wayes, and thy doings, is that which the Scripture directs us to be thinking of.
Our conversion is not advanced in being busy in other men's matters, but in our own, thy ways, and thy doings, is that which the Scripture directs us to be thinking of.
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3. That which gives weight to these things within us, is that we give credit to them;
3. That which gives weight to these things within us, is that we give credit to them;
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If we do not believe the things, they will be of no moment in our consideration;
If we do not believe the things, they will be of no moment in our consideration;
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many a man hears weighty and seasonable truths spoken in the ordinances, but he believes them not, and so rejecteth them:
many a man hears weighty and seasonable truths spoken in the ordinances, but he believes them not, and so rejecteth them:
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Truth must be believed before it can be improved: Hence that Psal 106. 24. They despised the pleasant land: they believed not his word.
Truth must be believed before it can be improved: Hence that Psalm 106. 24. They despised the pleasant land: they believed not his word.
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4. The improvment of it, is to draw useful practical conclusions from it. All truths lead to practice;
4. The improvement of it, is to draw useful practical conclusions from it. All truths led to practice;
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and that consideration that issues not here is fruitless:
and that consideration that issues not Here is fruitless:
cc d n1 cst vvz xx av vbz j:
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The work of consideration is to say, what have I done, or what have I to do, if these things be thus or so? Now, till the soul comes unto this, it is not so much as in the way to conversion;
The work of consideration is to say, what have I done, or what have I to do, if these things be thus or so? Now, till the soul comes unto this, it is not so much as in the Way to conversion;
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for, though the spirit draws, yet the soul follows, and that not as a blind or dead thing,
for, though the Spirit draws, yet the soul follows, and that not as a blind or dead thing,
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but as it is affected or perswaded by the efficacy of that which leads it sweetly after,
but as it is affected or persuaded by the efficacy of that which leads it sweetly After,
cc-acp c-acp pn31 vbz vvn cc vvn p-acp dt n1 pp-f d r-crq vvz pn31 av-j a-acp,
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and whereof it can give an account, and render a reason for what it doth:
and whereof it can give an account, and render a reason for what it does:
cc c-crq pn31 vmb vvi dt n1, cc vvi dt n1 p-acp r-crq pn31 vdz:
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Thus Lydia 's heart was touched, and she hearkned &c, Thus the Prodigal, comes to himself, and then he reasons within himself. USE, 1. For Information; we may hence learn.
Thus Lydia is heart was touched, and she hearkened etc., Thus the Prodigal, comes to himself, and then he Reasons within himself. USE, 1. For Information; we may hence Learn.
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1. The reason why there are so many under the clearest Gospel dispensations, that live and ly in Sin:
1. The reason why there Are so many under the Clearest Gospel dispensations, that live and lie in since:
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It is not for want of light, for Scripture truths are written with Sun-beams; it is not for want of evidence, for they are full of demonstration;
It is not for want of Light, for Scripture truths Are written with Sunbeams; it is not for want of evidence, for they Are full of demonstration;
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it is not because men are not concerned in them, for their everlasting concerns are therein contained;
it is not Because men Are not concerned in them, for their everlasting concerns Are therein contained;
pn31 vbz xx p-acp n2 vbr xx vvn p-acp pno32, c-acp po32 j vvz vbr av vvn;
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but it is for want of due consideration: Men come and go, they hear the Word, the most pertinent and profitable truths; but few make personal application;
but it is for want of due consideration: Men come and go, they hear the Word, the most pertinent and profitable truths; but few make personal application;
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few enter into their own souls and debate the matter with themselves:
few enter into their own Souls and debate the matter with themselves:
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It is God's complaint, Jer. 8. 6. No man repented of his wickedness, saying, what have I done? Men rush into the wayes of Sin,
It is God's complaint, Jer. 8. 6. No man repented of his wickedness, saying, what have I done? Men rush into the ways of since,
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and are bold and fearless, though God seeth and threatens, and why? Because they do not consider of this, Hos. 7. 2. They consider not in their hearts, that I remember all their wickedness.
and Are bold and fearless, though God sees and threatens, and why? Because they do not Consider of this, Hos. 7. 2. They Consider not in their hearts, that I Remember all their wickedness.
cc vbr j cc j, cs np1 vvz cc vvz, cc q-crq? p-acp pns32 vdb xx vvi pp-f d, np1 crd crd pns32 vvb xx p-acp po32 n2, cst pns11 vvb d po32 n1.
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Jerusalem is obstinate, till she be ruined, and why? see, Lam. 1. 9. She remembreth not her last end,
Jerusalem is obstinate, till she be ruined, and why? see, Lam. 1. 9. She Remember not her last end,
np1 vbz j, c-acp pns31 vbb vvn, cc q-crq? vvb, np1 crd crd pns31 vvz xx pno31 vvi n1,
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1760
therefore she came down wonderfully The young fool followeth his harlots, till a dart striketh through his liver, and how is this? Prov. 7. 25. He knoweth not that it is for his life: Therefore she Come down wonderfully The young fool follows his harlots, till a dart striketh through his liver, and how is this? Curae 7. 25. He Knoweth not that it is for his life:
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1761
The sons and daughters of men are wilfully blind, because they shut their eyes, and will not receive counsel.
The Sons and daughters of men Are wilfully blind, Because they shut their eyes, and will not receive counsel.
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1762
If men would look into their sinful wayes, and compare them by the word of God, they might find enough to terrifie and fright them therefrom;
If men would look into their sinful ways, and compare them by the word of God, they might find enough to terrify and fright them therefrom;
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1763
but they cannot abide to think of it:
but they cannot abide to think of it:
cc-acp pns32 vmbx vvi pc-acp vvi pp-f pn31:
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1764
If they would enquire into the wayes of God, they might discover the purity and pleasantness of them;
If they would inquire into the ways of God, they might discover the purity and pleasantness of them;
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1765
but they will not suffer their thoughts to dwel there:
but they will not suffer their thoughts to dwell there:
cc-acp pns32 vmb xx vvi po32 n2 pc-acp vvi a-acp:
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1766
Hence they are called sottish children: Nay, if the spirit of God begin to touch and prick them, they are never well till they have banished all the thoughts of seriousness, or sense of regret;
Hence they Are called sottish children: Nay, if the Spirit of God begin to touch and prick them, they Are never well till they have banished all the thoughts of seriousness, or sense of regret;
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1767
hence they are compared to men that are drunk and asleep, that cannot abide to be awakened,
hence they Are compared to men that Are drunk and asleep, that cannot abide to be awakened,
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1768
and if they are made to rub their eyes, they soon fall asleep again: Hence also it is that they cannot endure soulsearching truths, lest they should be disquieted;
and if they Are made to rub their eyes, they soon fallen asleep again: Hence also it is that they cannot endure soulsearching truths, lest they should be disquieted;
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1769
and thus men go on till they drop into hell for want of consideration.
and thus men go on till they drop into hell for want of consideration.
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1770
2. The reason why Satan, especially under powerful means, so much endeavours to keep men from consideration,
2. The reason why Satan, especially under powerful means, so much endeavours to keep men from consideration,
crd dt n1 c-crq np1, av-j p-acp j n2, av d n2 pc-acp vvi n2 p-acp n1,
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1771
and to divert their minds from pondering the truth;
and to divert their minds from pondering the truth;
cc pc-acp vvi po32 n2 p-acp vvg dt n1;
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1772
why, if he sees a soul once come to this, he is afraid that he shall lose him:
why, if he sees a soul once come to this, he is afraid that he shall loose him:
uh-crq, cs pns31 vvz dt n1 a-acp vvn p-acp d, pns31 vbz j cst pns31 vmb vvi pno31:
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1773
Nothing more afrights this politick enemy, than to see souls begin to be serious: he knows his kingdom is maintained by fallacies, kept up by darkness;
Nothing more affrights this politic enemy, than to see Souls begin to be serious: he knows his Kingdom is maintained by fallacies, kept up by darkness;
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1774
hence when a beam of light flasheth upon any conscience, he labours to extinguish it, by drawing the mind off;
hence when a beam of Light flasheth upon any conscience, he labours to extinguish it, by drawing the mind off;
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1775
and therefore in the house of God, and in the dispensation of the Ordinances, he seeks to stop their ears, divert their thoughts, occupy them some other way;
and Therefore in the house of God, and in the Dispensation of the Ordinances, he seeks to stop their ears, divert their thoughts, occupy them Some other Way;
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1776
some he lulls asleep, others he invites to private discourse, to others he presents some object on which their eyes may be fixed,
Some he lulls asleep, Others he invites to private discourse, to Others he presents Some Object on which their eyes may be fixed,
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1777
and he fills others with fancies, which occasion roving thoughts, that they may not attend:
and he fills Others with fancies, which occasion roving thoughts, that they may not attend:
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1778
And if any are touched by the word, and begin to be affected, he hurries them away, not to their closets,
And if any Are touched by the word, and begin to be affected, he hurries them away, not to their closets,
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1779
but either to their vain company, or secular business;
but either to their vain company, or secular business;
cc-acp d p-acp po32 j n1, cc j n1;
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1780
he finds something or other to employ their minds, and fill them with diversion, that so (if possible) they may not have no more serious thoughts of those matters:
he finds something or other to employ their minds, and fill them with diversion, that so (if possible) they may not have no more serious thoughts of those matters:
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1781
This is Emblematized to us, by our Saviour, in the high way ground, those fowles of the heaven which pick up the seed, are Satan;
This is Emblematized to us, by our Saviour, in the high Way ground, those fowls of the heaven which pick up the seed, Are Satan;
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1783
3. The reason why worldly occasions or delights, are to carnal hearts so great an obstruction to their conversion;
3. The reason why worldly occasions or delights, Are to carnal hearts so great an obstruction to their conversion;
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1784
why they choak good thoughts, good motions, and this is discovered in the thorny ground: Cares and deceitfulness of the world are these thornes; alas!
why they choke good thoughts, good motions, and this is discovered in the thorny ground: Cares and deceitfulness of the world Are these thorns; alas!
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1785
men have so much to do in the world, that it is a wonder if they do not (with those ghuests, Mat. 22.) desire to be excused from coming at the Ordinances;
men have so much to do in the world, that it is a wonder if they do not (with those guests, Mathew 22.) desire to be excused from coming At the Ordinances;
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1786
but if they do in complement attend them, yet they have no time or leisure to improve what they hear, by consideration:
but if they do in compliment attend them, yet they have no time or leisure to improve what they hear, by consideration:
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1787
Men have so much to do here in this world, that they cannot find a convenient time to think of the affairs of their souls:
Men have so much to do Here in this world, that they cannot find a convenient time to think of the affairs of their Souls:
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1788
The clamour of outward business, speaks so much that they have no time to say a serious word to themselves about eternity and the things of another world:
The clamour of outward business, speaks so much that they have no time to say a serious word to themselves about eternity and the things of Another world:
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1789
they are alwayes in a crowd and hurry, and there is no room for meditation; one hath his Shop to look after, another his Ship to fit out, lawful things,
they Are always in a crowd and hurry, and there is no room for meditation; one hath his Shop to look After, Another his Ship to fit out, lawful things,
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1790
and duties in their time and place;
and duties in their time and place;
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1791
but it is great pity that there should be no thoughts mean while of those greater matters:
but it is great pity that there should be no thoughts mean while of those greater matters:
cc-acp pn31 vbz j n1 cst a-acp vmd vbi dx n2 j n1 pp-f d jc n2:
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1792
And hence no wonder that our Saviour speaks of it as a difficult, and miraculous thing for a rich man to be converted,
And hence no wonder that our Saviour speaks of it as a difficult, and miraculous thing for a rich man to be converted,
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1793
because his mind is so taken up, his heart so fixed, his thoughts so occupied here, that he hears not the trumpet sound,
Because his mind is so taken up, his heart so fixed, his thoughts so occupied Here, that he hears not the trumpet found,
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1794
nor takes the alarum of the word, nor ever so much as seriously thinks of an after state,
nor Takes the alarm of the word, nor ever so much as seriously thinks of an After state,
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1795
and how much he is concerned in it. USE, 2. For a word of Counsel and Exhortation unto sinners:
and how much he is concerned in it. USE, 2. For a word of Counsel and Exhortation unto Sinners:
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1796
Oh, be perswaded as you love your souls, and desire their good, as ever you would be converted and healed, that you would be intreated to call your hearts to an account,
O, be persuaded as you love your Souls, and desire their good, as ever you would be converted and healed, that you would be entreated to call your hearts to an account,
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1797
and put your selves upon serious and solemn consideration; consider your state, your wayes, your end, and for Motive.
and put your selves upon serious and solemn consideration; Consider your state, your ways, your end, and for Motive.
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1798
1. Consider, your misery is not less, but your danger is greater, because you do not mind it.
1. Consider, your misery is not less, but your danger is greater, Because you do not mind it.
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1799
Naturalists tell us of a great (but foolish) creature, which, when danger is near it, thrusts its head into a bush,
Naturalists tell us of a great (but foolish) creature, which, when danger is near it, thrusts its head into a bush,
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1800
and presumes, because she seeth not, she is secure:
and Presumest, Because she sees not, she is secure:
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1801
Just thus it is with poor sinners, when God threatens wrath, and declares Judgment against them, they shut their eyes,
Just thus it is with poor Sinners, when God threatens wrath, and declares Judgement against them, they shut their eyes,
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1802
or stop their ears, will not mind it, and now they think all is safe:
or stop their ears, will not mind it, and now they think all is safe:
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1803
But know it assuredly that God will be as good as his word, and what he hath spoken shall come to pass, Whether you will hear, or whether you will forbear:
But know it assuredly that God will be as good as his word, and what he hath spoken shall come to pass, Whither you will hear, or whither you will forbear:
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1804
He that sleeps at the top of a Mast, is not in less, but more danger of being thrown into the Sea and drowned, because he is asleep:
He that sleeps At the top of a Mast, is not in less, but more danger of being thrown into the Sea and drowned, Because he is asleep:
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1805
And be sure, hell will be no whit easier to bear, because you drop into it unawares.
And be sure, hell will be no whit Easier to bear, Because you drop into it unawares.
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1806
2. Know and assure your selves that you are labouring under dangerous mistakes:
2. Know and assure your selves that you Are labouring under dangerous mistakes:
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1807
you think you are safe and all is well, but you are under the wrath of God, and condemnation of hell:
you think you Are safe and all is well, but you Are under the wrath of God, and condemnation of hell:
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1808
You think your way is your wisdom, but this way, and this thought is your folly: you conceive a way of sin to be a gainful trade,
You think your Way is your Wisdom, but this Way, and this Thought is your folly: you conceive a Way of since to be a gainful trade,
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1809
but you shall find it the greatest loss, when you shall know that it hath lost your souls;
but you shall find it the greatest loss, when you shall know that it hath lost your Souls;
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1810
you account God's wayes, those wayes of holiness to be unprofitable, but it is nothing so;
you account God's ways, those ways of holiness to be unprofitable, but it is nothing so;
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1811
and if you would rightly consider, you should find all these to be great and gross delusions,
and if you would rightly Consider, you should find all these to be great and gross delusions,
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1812
and very dangerous, for they are undoing: It's certain that on these principles you must needs perish for ever.
and very dangerous, for they Are undoing: It's certain that on these principles you must needs perish for ever.
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1813
3. Seriously consider, that there is yet hope that you might do well:
3. Seriously Consider, that there is yet hope that you might do well:
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1814
Though you are in the way to destruction, yet there is an opportunity to withdraw your foot,
Though you Are in the Way to destruction, yet there is an opportunity to withdraw your foot,
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1815
and take hold of the way of life: This the poor Prodigal found though he had run far;
and take hold of the Way of life: This the poor Prodigal found though he had run Far;
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1816
and indeed there is nothing that hinders your conversion and salvation but your ignorance, inadvertency, and thence proceeding obstinacy and wilfulness;
and indeed there is nothing that hinders your conversion and salvation but your ignorance, inadvertency, and thence proceeding obstinacy and wilfulness;
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1817
all that obstructs is in your selves: There are better wayes than those you are going in, think of them:
all that obstructs is in your selves: There Are better ways than those you Are going in, think of them:
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1818
The wise woman considers a field and buyes it, the wise Merchant considers a Pearl of great price, and purchaseth it:
The wise woman considers a field and buys it, the wise Merchant considers a Pearl of great price, and purchases it:
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1819
What if you part with all for it? it will recompence all your cost.
What if you part with all for it? it will recompense all your cost.
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1820
4. It is great rashness in you either to commend the wayes of Sin, or condemn the wayes of Godliness,
4. It is great rashness in you either to commend the ways of since, or condemn the ways of Godliness,
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1821
before you have well considered of both:
before you have well considered of both:
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1822
Why should you take up things upon trust? Why should you say of Godliness, This way is every where evil spoken of? How know you but that it is done injuriously,
Why should you take up things upon trust? Why should you say of Godliness, This Way is every where evil spoken of? How know you but that it is done injuriously,
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1823
and by such who do as little know, and have as little considered of it as you have done? The Apostles counsel is to prove all things, and hold fast that which is good:
and by such who do as little know, and have as little considered of it as you have done? The Apostles counsel is to prove all things, and hold fast that which is good:
cc p-acp d q-crq vdb p-acp j vvb, cc vhb p-acp av-j vvn pp-f pn31 c-acp pn22 vhb vdn? dt n2 n1 vbz pc-acp vvi d n2, cc vvb av-j cst r-crq vbz j:
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1824
Prove them by consideration, hear what each can say for themselves;
Prove them by consideration, hear what each can say for themselves;
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(38) doctrine (DIV3)
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1825
what God hath to say for his wayes, as well as the pleading of Sin and Satan for theirs.
what God hath to say for his ways, as well as the pleading of since and Satan for theirs.
r-crq np1 vhz p-acp vvi p-acp po31 n2, c-acp av c-acp dt n-vvg pp-f n1 cc np1 c-acp png32.
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1826
5. Think, it will shortly be too late to consider to any comfort or profit:
5. Think, it will shortly be too late to Consider to any Comfort or profit:
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(38) doctrine (DIV3)
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1827
They that will not consider now, shall consider at the last, Jer. 23. 20. But it will be a sad consideration,
They that will not Consider now, shall Consider At the last, Jer. 23. 20. But it will be a sad consideration,
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(38) doctrine (DIV3)
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1828
when all the fruit thou canst reap, by thy reflections, will be only the accusations of Conscience, retorting thy incurable and irreparable follies upon thee;
when all the fruit thou Canst reap, by thy reflections, will be only the accusations of Conscience, retorting thy incurable and irreparable follies upon thee;
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(38) doctrine (DIV3)
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1829
when its best language shall be to upbraid thee with precipitancy, and tell thee thou wouldest have thine own wayes in despite of admonitions, warnings, counsels;
when its best language shall be to upbraid thee with precipitancy, and tell thee thou Wouldst have thine own ways in despite of admonitions, Warnings, Counsels;
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(38) doctrine (DIV3)
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1830
thou wast told of this, what would be the end of these wayes; how undoing 2 course thou wast taking;
thou wast told of this, what would be the end of these ways; how undoing 2 course thou wast taking;
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(38) doctrine (DIV3)
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1831
thou wast entreated to be a little serious, and open thine ear to instruction, thou wast proffered better things;
thou wast entreated to be a little serious, and open thine ear to instruction, thou wast proffered better things;
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(38) doctrine (DIV3)
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1832
thou mightest easily have seen, plainly have discovered, and so prevented that which now thou feelest;
thou Mightest Easily have seen, plainly have discovered, and so prevented that which now thou Feel;
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(38) doctrine (DIV3)
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1833
they were words of weight which were spoken to thee, but thou wouldest not hear,
they were words of weight which were spoken to thee, but thou Wouldst not hear,
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(38) doctrine (DIV3)
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1834
nor consider, and art therefore justly fallen into that pit from whence there is no recovery,
nor Consider, and art Therefore justly fallen into that pit from whence there is no recovery,
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(38) doctrine (DIV3)
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1835
and drowned in that destruction, from which thou mightest have been delivered:
and drowned in that destruction, from which thou Mightest have been Delivered:
cc vvn p-acp d n1, p-acp r-crq pns21 vmd2 vhi vbn vvn:
(38) doctrine (DIV3)
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1836
And is it not better to consider now, than to deferr it till then? If now thou wilt consider, it may tend to life,
And is it not better to Consider now, than to defer it till then? If now thou wilt Consider, it may tend to life,
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(38) doctrine (DIV3)
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1837
and the saving of thy soul, and so prove thy happiness; but assure thy self, hells considerations will be torments, and fiery reflections;
and the Saving of thy soul, and so prove thy happiness; but assure thy self, Hells considerations will be torments, and fiery reflections;
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(38) doctrine (DIV3)
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1838
yea, that eating worm that dies not, but shall pray upon the soul for ever: Be wise then in time.
yea, that eating worm that die not, but shall pray upon the soul for ever: Be wise then in time.
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1839
The matter of this consideration is the next thing to be taken notice of, in the following words of our Text.
The matter of this consideration is the next thing to be taken notice of, in the following words of our Text.
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1866
starve not in the midst of plentty, lest you be found wilful self-murderers. But I shall not insist on this, the main thing follows, therefore.
starve not in the midst of plentty, lest you be found wilful self-murderers. But I shall not insist on this, the main thing follows, Therefore.
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(40) doctrine (DIV3)
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1865
And having such provision made for your souls as God is pleased to give you in a place of such plenty of the means of grace, labour to love, to prize, to feed and live upon it;
And having such provision made for your Souls as God is pleased to give you in a place of such plenty of the means of grace, labour to love, to prize, to feed and live upon it;
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1864
but of hearing the word of God. Deprecate it as the sorest evil:but of hearing the word of God. Deprecate it as the Sorest evil:
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1863
That is a terrible famine mentioned, Amos 8. 11, 12. Not of bread, nor of waters,
That is a terrible famine mentioned, Amos 8. 11, 12. Not of bred, nor of waters,
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(40) doctrine (DIV3)
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1862
and so much the greater is this folly, in as much as ten thousand bodily deaths are not comparable to the death or loss of a soul, Mat. 16. 26. USE, 2. To teach us to prize the means and supplies which God affords for the relief of our souls:
and so much the greater is this folly, in as much as ten thousand bodily death's Are not comparable to the death or loss of a soul, Mathew 16. 26. USE, 2. To teach us to prize the means and supplies which God affords for the relief of our Souls:
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(40) doctrine (DIV3)
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1861
he takes heed to provide for the feeding and clothing of his body, but layes in no provision for his better part:
he Takes heed to provide for the feeding and clothing of his body, but lays in no provision for his better part:
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1860
USE, 1. Their folly who take care only for their bodies, and neglect their souls: and truly every unregenerate man is such an one;USE, 1. Their folly who take care only for their bodies, and neglect their Souls: and truly every unregenerate man is such an one;
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1859
and if the soul have nothing to live upon, it must needs die for ever, which might learn us.
and if the soul have nothing to live upon, it must needs die for ever, which might Learn us.
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1858
DOCT. I. The Soul of Man, without sutable spiritual supplies must needs perish. There is a natural consequence of dying, upon a famine, if no relief come;
DOCT. I. The Soul of Man, without suitable spiritual supplies must needs perish. There is a natural consequence of dying, upon a famine, if no relief come;
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1889
so doth the Sinner wish earnestly that his misery may be eased, the cause taken away,
so does the Sinner wish earnestly that his misery may be eased, the cause taken away,
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(41) doctrine (DIV3)
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1890
and the wrath of God impending, removed:
and the wrath of God impending, removed:
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1891
he is fearfully amazed at the apprehensions of the anger of God, he cannot tell how to bear it,
he is fearfully amazed At the apprehensions of the anger of God, he cannot tell how to bear it,
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1892
or to be able to endure it, and fain he would, if there were any possibility, be delivered, Isai. 33. 14. Who among us shall dwell with everlasting burnings? although he doth not know whither to go in particular for a redress,
or to be able to endure it, and fain he would, if there were any possibility, be Delivered, Isaiah 33. 14. Who among us shall dwell with everlasting burnings? although he does not know whither to go in particular for a redress,
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1893
yet in general he saith ▪ Who shall shew me good? yea he cannot satisfie himself, he is restless, his soul is disquieted and filled with tumultuations, these terrors make him afraid. 2. He makes him to find and discover that there is no relief to be had in any of these wayes and courses which he hath been taking;
yet in general he Says ▪ Who shall show me good? yea he cannot satisfy himself, he is restless, his soul is disquieted and filled with tumultuations, these terrors make him afraid. 2. He makes him to find and discover that there is no relief to be had in any of these ways and courses which he hath been taking;
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1894
and this makes his hunger to be the more distrossing:
and this makes his hunger to be the more distrossing:
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1895
when an hungry stomach meets with a well furnished Table, it is a pleasure to have a good appetite;
when an hungry stomach meets with a well furnished Table, it is a pleasure to have a good appetite;
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1896
but when hunger and penury meet together, this is tormenting:
but when hunger and penury meet together, this is tormenting:
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1897
When the cravings of the soul are insatiable, & there are no supplyes to be gotten for it, this is terrible, such is the condition of the soul now, where it thought to have meat, there it can find nothing but husks, and that both,
When the cravings of the soul Are insatiable, & there Are not supplies to be got for it, this is terrible, such is the condition of the soul now, where it Thought to have meat, there it can find nothing but husks, and that both,
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1898
1. In the world, in which he formerly trusted, and in the enjoyment whereof he was wont to say to his soul, eat, drink, and be merry,
1. In the world, in which he formerly trusted, and in the enjoyment whereof he was wont to say to his soul, eat, drink, and be merry,
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(41) doctrine (DIV3)
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1899
for thou hast goods laid up for many years. This world cannot satisfie him now;for thou hast goods laid up for many Years. This world cannot satisfy him now;
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1900
it will not still the cry of Conscience, it will not comfort him against the anger of God,
it will not still the cry of Conscience, it will not Comfort him against the anger of God,
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1901
and fears of hell, Riches cannot profit him in the day of wrath.
and fears of hell, Riches cannot profit him in the day of wrath.
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1902
He cannot feed and refresh himself upon its fair promises, and glossing insinuations-It will not ease his troubled mind;
He cannot feed and refresh himself upon its fair promises, and glossing insinuations-It will not ease his troubled mind;
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1903
but like Belshazzar, he cryes out in the midst of his cups and companions;
but like Belshazzar, he cries out in the midst of his cups and Sodales;
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1904
his hiding place of deceit is washt away, and he sees that the world is empty, and void, and wast, Nah. 1. 10. 2. In himself, and his own duties and righteousness:
his hiding place of deceit is washed away, and he sees that the world is empty, and void, and wast, Nah. 1. 10. 2. In himself, and his own duties and righteousness:
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1905
He was wont to please himself in them, and feed himself with vain hopes, thinking to appear with them,
He was wont to please himself in them, and feed himself with vain hope's, thinking to appear with them,
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1906
and hold up his head before God;
and hold up his head before God;
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1907
but now he finds that these will not suffice, they cannot atone God, appease his anger, turn away his fury, or procure him happiness:
but now he finds that these will not suffice, they cannot atone God, appease his anger, turn away his fury, or procure him happiness:
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Page 172
1908
They are unprofitable, he hath now no more self-sufficiency, he cannot do what the Law requires,
They Are unprofitable, he hath now no more Self-sufficiency, he cannot do what the Law requires,
pns32 vbr j, pns31 vhz av dx dc n1, pns31 vmbx vdb r-crq dt n1 vvz,
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1909
nor pay the debts he ows it, nor pick up any resolution out of his best services, Conscience now tells him all this is nothing, Num. 17. 12, 13. 3. He causeth him to draw this positive and sad conclusion, that in this condition he must certainly perish:
nor pay the debts he ows it, nor pick up any resolution out of his best services, Conscience now tells him all this is nothing, Num. 17. 12, 13. 3. He Causes him to draw this positive and sad conclusion, that in this condition he must Certainly perish:
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1910
He is now shaken out of all his vain hopes, fond expectations, wherewith he was wont to feed his fancy, and cherish his soul:
He is now shaken out of all his vain hope's, found Expectations, wherewith he was wont to feed his fancy, and cherish his soul:
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1911
There is now nothing but misery, hell and destruction in his eyes and thoughts: The Law is rigorous, and will be satisfied;
There is now nothing but misery, hell and destruction in his eyes and thoughts: The Law is rigorous, and will be satisfied;
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1912
God is holy and will be glorified; he is by this Law condemned, and hath no satisfaction to make to it;
God is holy and will be glorified; he is by this Law condemned, and hath no satisfaction to make to it;
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1913
the world is a priceless thing, and if he had it, it would not be taken in exchange for a soul;
the world is a priceless thing, and if he had it, it would not be taken in exchange for a soul;
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1914
and thus, between longing and despair he is ready to faint and die:
and thus, between longing and despair he is ready to faint and die:
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1915
This whole condition is amply described to us in apt and pertinent metaphors, Isa. 41. 17. The poor and needy seek water,
This Whole condition is amply described to us in apt and pertinent metaphors, Isaiah 41. 17. The poor and needy seek water,
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1916
and there is none, and their tongue faileth for thirst. 2. Touching the necessity of the work in order to conversion, we may observe.and there is none, and their tongue Faileth for thirst. 2. Touching the necessity of the work in order to conversion, we may observe.
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1917
1. That conversion is the turning of a sinner from sin to God:
1. That conversion is the turning of a sinner from since to God:
crd cst n1 vbz dt n-vvg pp-f dt n1 p-acp n1 p-acp np1:
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1918
Now Sin is properly the relyance of the creature upon something else which stands in competition with,
Now since is properly the reliance of the creature upon something Else which Stands in competition with,
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(41) doctrine (DIV3)
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1919
and opposition to God, which thereforeit must leave, or else it's impossible that it should come to him:
and opposition to God, which thereforeit must leave, or Else it's impossible that it should come to him:
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1920
he that goes to one contrary, must in so doing go away from the other;
he that Goes to one contrary, must in so doing go away from the other;
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1921
the Apostle opposeth these two, 1 Tim. 6. 15. That they trust not in uncertain riches, but in the living God.
the Apostle Opposeth these two, 1 Tim. 6. 15. That they trust not in uncertain riches, but in the living God.
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1922
2. In Conversion the spirit of God comes into the Soul, and fills it with his Grace;
2. In Conversion the Spirit of God comes into the Soul, and fills it with his Grace;
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1923
in order to which filling it is needful that the Soul be first emptied, for as long as a Man is full of himself, of the World, of his carnal hopes, of his legal righteousness, there is no room for the spirit of God,
in order to which filling it is needful that the Soul be First emptied, for as long as a Man is full of himself, of the World, of his carnal hope's, of his Legal righteousness, there is no room for the Spirit of God,
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hence he comes to the poor and needy, Isai. 41. 17. 3. In active Conversion, there is a voluntary motion of the Soul:
hence he comes to the poor and needy, Isaiah 41. 17. 3. In active Conversion, there is a voluntary motion of the Soul:
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the will of man is that which doth first renounce Sin, Satan and World, and lay hold upon Christ;
the will of man is that which does First renounce since, Satan and World, and lay hold upon christ;
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now a voluntary action is the action of a reasonable creature, applying himself to his object, not upon compulsion,
now a voluntary actium is the actium of a reasonable creature, applying himself to his Object, not upon compulsion,
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nor by the force of instinct, but by the inclination of his own mind;
nor by the force of instinct, but by the inclination of his own mind;
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1928
so that as he doth it willingly, he also (and therefore) doth it rationally, or upon some apprehended grounds:
so that as he does it willingly, he also (and Therefore) does it rationally, or upon Some apprehended grounds:
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1929
and from this it will appear, how needful it is that a Sinner be made thus sensible in order to his Conversion: For,
and from this it will appear, how needful it is that a Sinner be made thus sensible in order to his Conversion: For,
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1930
1. Man by nature is a proud Creature, and loth to go or be beholden to any other as long as he hath any hopes to do well of himself:
1. Man by nature is a proud Creature, and loath to go or be beholden to any other as long as he hath any hope's to do well of himself:
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This appeared before, in the consideration of the sordid course the needy Prodigal took to supply his want.
This appeared before, in the consideration of the sordid course the needy Prodigal took to supply his want.
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1932
2. Man is naturally most opposite and contrary to God, and will not (be sure) come to him until he be driven:
2. Man is naturally most opposite and contrary to God, and will not (be sure) come to him until he be driven:
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1933
It is very evident, that he will try every way, turn every stone, use all means to do well otherwayes,
It is very evident, that he will try every Way, turn every stone, use all means to do well otherways,
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note that besides that spiritual and gracious hunger of the Soul after righteousness mentioned, Mat. 5. 6. there is also a preparatory hunger, which is oppressive to,
note that beside that spiritual and gracious hunger of the Soul After righteousness mentioned, Mathew 5. 6. there is also a preparatory hunger, which is oppressive to,
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1935
the Prodigal will live meanly, fare hardly, scramble, and debase himself if that will do rather than return to his father's house:
the Prodigal will live meanly, fare hardly, scramble, and debase himself if that will do rather than return to his Father's house:
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1936
as long as a sinner hath any hopes that he can make a shift to keep up himself from sinking, he flyes not unto God: (the Raven;
as long as a sinner hath any hope's that he can make a shift to keep up himself from sinking, he flies not unto God: (the Raven;
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1937
if he can have carrion to light upon and feed of, returns not to the Ark:) for till now he hath no need of God: A man must:
if he can have carrion to Light upon and feed of, returns not to the Ark:) for till now he hath no need of God: A man must:
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1938
be sick before he will send for a Physitian, and dangerously sick, heart sick, before he will send for one whom he hates, other Physitians must first fail him.
be sick before he will send for a physician, and dangerously sick, heart sick, before he will send for one whom he hates, other Physicians must First fail him.
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1939
4. In Conversion there must be a whole reliance upon God, and that must presuppose an litter rejection of all other helps and props, Hos. 14 3. Ashur shall not save us, &c. Now man hath naturally such an opinion of himself,
4. In Conversion there must be a Whole reliance upon God, and that must presuppose an litter rejection of all other helps and props, Hos. 14 3. Ashur shall not save us, etc. Now man hath naturally such an opinion of himself,
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1940
and of the creature, that till he be throughly convinced of its emptiness, he will not forsake it,
and of the creature, that till he be thoroughly convinced of its emptiness, he will not forsake it,
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1941
and till that he cannot close truly with God, who will not be a divided trust,
and till that he cannot close truly with God, who will not be a divided trust,
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1942
or part glory with another, Isa. 42. 8. USE, 1. For Information, here we see,
or part glory with Another, Isaiah 42. 8. USE, 1. For Information, Here we see,
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1943
1. The reason why Jesus Christ and his salvation are no more welcome and acceptable to the most of men,
1. The reason why jesus christ and his salvation Are no more welcome and acceptable to the most of men,
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1944
and so why the work of conversion is so rare and infrequent even there where the Gospel comes with most clearness;
and so why the work of conversion is so rare and infrequent even there where the Gospel comes with most clearness;
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1945
it is because the most of men have yet something of their own to live upon;
it is Because the most of men have yet something of their own to live upon;
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1946
they have not spent all, they are not nipt with the famine.
they have not spent all, they Are not nipped with the famine.
pns32 vhb xx vvn d, pns32 vbr xx vvn p-acp dt n1.
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1947
Though all natural men are prodigals, yet they have not as yet made away with their portion, they still have something to support them;
Though all natural men Are prodigals, yet they have not as yet made away with their portion, they still have something to support them;
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1948
they do not feel themselves poor perishing creatures; but are like Laodicea, Rev. 3. 17. Rich and want for nothing.
they do not feel themselves poor perishing creatures; but Are like Laodicea, Rev. 3. 17. Rich and want for nothing.
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1949
Tell them of the riches of grace in Christ, the full fupplyes that are with him, that he hath where withal to satisfie the hungry soul, what care they? they need it not, the are not hungry and pincht;
Tell them of the riches of grace in christ, the full fupplyes that Are with him, that he hath where withal to satisfy the hungry soul, what care they? they need it not, the Are not hungry and pinched;
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1950
the most of the children of men think they can do sufficiently without Christ, therefore they say to him depart from us, Job 21. 14. The Gospel invitations are presented to poor, blind, sick, perishing sinners,
the most of the children of men think they can do sufficiently without christ, Therefore they say to him depart from us, Job 21. 14. The Gospel invitations Are presented to poor, blind, sick, perishing Sinners,
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1951
and therefore men do not take it to themselves, they hope they are not such:
and Therefore men do not take it to themselves, they hope they Are not such:
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1952
and therefore, till we see men distressed, till we find them despairing, till we hear them crying out sensibly of their woful misery, we must not expect they should do any other then complement with Jesus Christ,
and Therefore, till we see men distressed, till we find them despairing, till we hear them crying out sensibly of their woeful misery, we must not expect they should do any other then compliment with jesus christ,
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1953
and, with them that were invited to the Gospel feast, Mat. 22. to frame excuses, and use delayes.
and, with them that were invited to the Gospel feast, Mathew 22. to frame excuses, and use delays.
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1954
2. What need there is of preaching the Law, or legal truths in the dayes of the Gospel:
2. What need there is of preaching the Law, or Legal truths in the days of the Gospel:
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1955
It is true, Christ is the end of the Law, and Christ only ought to be preached:
It is true, christ is the end of the Law, and christ only ought to be preached:
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1956
i. e. as the ultimate scope of all Divine truths:i. e. as the ultimate scope of all Divine truths:
uh. sy. p-acp dt j n1 pp-f d j-jn n2:
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1957
But, as the Law was of old, so it is still, a School-master to Christ, i. e. to make men see and feel their need of Christ:
But, as the Law was of old, so it is still, a Schoolmaster to christ, i. e. to make men see and feel their need of christ:
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1958
And truly, without it men will never give him that true welcome which he deserves in their souls:
And truly, without it men will never give him that true welcome which he deserves in their Souls:
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1959
This is the right Glass in which man is made to see his own condition, and to understand his misery;
This is the right Glass in which man is made to see his own condition, and to understand his misery;
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1960
this is it that discovers man to be a bank-rupt, the world an empty, hungry place;
this is it that discovers man to be a bankrupt, the world an empty, hungry place;
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1961
this displayes man's sin, Gods Justice, and our own utter inability, and all this is the very ground-work of bringing us to feel our selves perishing:
this displays Man's since, God's justice, and our own utter inability, and all this is the very groundwork of bringing us to feel our selves perishing:
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1962
God will humble sinners before he will save them; he will make them come to Christ for need, and not in complement.
God will humble Sinners before he will save them; he will make them come to christ for need, and not in compliment.
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1963
They are therefore strangers from the methods of God's grace, that brand this with the aspersion of legal and opposite to the Gospel, whereas it is necessarily introductive.
They Are Therefore Strangers from the methods of God's grace, that brand this with the aspersion of Legal and opposite to the Gospel, whereas it is necessarily introductive.
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1964
3. The usefulness of affliction in order to the conversion of sinners, and the reason why God is many times pleased to lay these chains upon them;
3. The usefulness of affliction in order to the conversion of Sinners, and the reason why God is many times pleased to lay these chains upon them;
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1965
why they are very sutable for the helping forward this great affair in the soul:
why they Are very suitable for the helping forward this great affair in the soul:
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1966
Hence when God would do Ephraim good, he afflicts him, Hos. 5. 15. with 6. 1. and see for this also, Job 37. 16. &c. Man is high minded,
Hence when God would do Ephraim good, he afflicts him, Hos. 5. 15. with 6. 1. and see for this also, Job 37. 16. etc. Man is high minded,
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1967
and self-conceited, when he hath his health, strength, wealth and honour in the world; he is too good to be spoken to:
and self-conceited, when he hath his health, strength, wealth and honour in the world; he is too good to be spoken to:
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1968
but affliction depresseth him, it helps to bore his ear, it puts him upon consideration, which we heard is the first step to conversion:
but affliction depresseth him, it helps to boar his ear, it puts him upon consideration, which we herd is the First step to conversion:
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1969
Affliction is a School in which a sinner is set to study, here is his folly and vain trust anatomized;
Affliction is a School in which a sinner is Set to study, Here is his folly and vain trust anatomized;
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Page 180
1970
here his misery begins to appear, and he finds how he hath deceived his own soul.
Here his misery begins to appear, and he finds how he hath deceived his own soul.
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1971
Not that affliction of and by it self will open a blind eye, or soften an hard heart:
Not that affliction of and by it self will open a blind eye, or soften an hard heart:
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1972
There are many that are hardned, and made worse by it, but when God is pleased to set in with it, it hath that in it which is of use to help man to see something of himself:
There Are many that Are hardened, and made Worse by it, but when God is pleased to Set in with it, it hath that in it which is of use to help man to see something of himself:
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1973
Be not then angry with afflictions.
Be not then angry with afflictions.
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1974
4. That a soul sensible of, groaning under, and ready to dy by reason of the oppression of his spiritual distress and want, is not far from the Kingdom of Heaven:
4. That a soul sensible of, groaning under, and ready to die by reason of the oppression of his spiritual distress and want, is not Far from the Kingdom of Heaven:
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1975
I know their is a despair through the weight of horrour, that sets a soul further from good,
I know their is a despair through the weight of horror, that sets a soul further from good,
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Page 180
1976
and drives him to hell with violence, such was Cain 's and Judas ' s.
and drives him to hell with violence, such was Cain is and Judas ' s.
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1977
And truly, separate this state from the sweet invitations of the Gospel, and it is the clearest Emblem of hell upon earth that can be:
And truly, separate this state from the sweet invitations of the Gospel, and it is the Clearest Emblem of hell upon earth that can be:
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Page 181
1978
But yet in the Gospel-way Christ is near to such a soul to tender himself to him, Isa. 4. 17. Yea his special invitations are to such,
But yet in the Gospel way christ is near to such a soul to tender himself to him, Isaiah 4. 17. Yea his special invitations Are to such,
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Page 181
1979
and all encouragement is set before them, Isa. 55. 1. Ho, every one that thirsteth, come to the waters.
and all encouragement is Set before them, Isaiah 55. 1. Ho, every one that Thirsteth, come to the waters.
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Page 181
1980
Mat. 11. 28. Come to me ye that are weary and heavy laden. Rev. 22. 17. Let him that is athirst come.
Mathew 11. 28. Come to me you that Are weary and heavy laden. Rev. 22. 17. Let him that is athirst come.
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1981
Till it comes to this, our hopes for man are built but upon general propositions, God may call them, it is possible,
Till it comes to this, our hope's for man Are built but upon general propositions, God may call them, it is possible,
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1982
because they live under the Gospel, and under the means, &c. But now there is hope that God is doing the work:
Because they live under the Gospel, and under the means, etc. But now there is hope that God is doing the work:
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1983
And, as when the pain of a travelling woman encreaseth, there is expectation that she will ere long be delivered,
And, as when the pain of a traveling woman increases, there is expectation that she will ere long be Delivered,
cc, c-acp c-crq dt n1 pp-f dt j-vvg n1 vvz, pc-acp vbz n1 cst pns31 vmb a-acp av-j vbi vvn,
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1984
so these cryes give encouragement, that it will not be long ere Christ be formed in such a soul.
so these cries give encouragement, that it will not be long ere christ be formed in such a soul.
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1985
USE, 2. For Exhortation, let it serve to call upon and invite every unregenerate sinner to serious and solemn consideration of this truth, viz. that he is perishing, starving, famishing, dying:USE, 2. For Exhortation, let it serve to call upon and invite every unregenerate sinner to serious and solemn consideration of this truth, viz. that he is perishing, starving, famishing, dying:
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1986
It is the saddest sight in the world to see poor miserable men and women dying, and they ignorant;
It is the Saddest sighed in the world to see poor miserable men and women dying, and they ignorant;
pn31 vbz dt js n1 p-acp dt n1 pc-acp vvi j j n2 cc n2 vvg, cc pns32 j;
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1987
dropping every day into hell, because they have nothing to live upon, and yet not consider.
dropping every day into hell, Because they have nothing to live upon, and yet not Consider.
vvg d n1 p-acp n1, c-acp pns32 vhb pix pc-acp vvi p-acp, cc av xx vvi.
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381
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1988
If you ask me who is intended by this perishing Prodigal; I answer, if thou art unconverted thou art the person;
If you ask me who is intended by this perishing Prodigal; I answer, if thou art unconverted thou art the person;
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1989
and that thou mayest be convinced of, and made to apprehend it, take into thought these things.
and that thou Mayest be convinced of, and made to apprehend it, take into Thought these things.
cc cst pns21 vm2 vbi vvn pp-f, cc vvd pc-acp vvi pn31, vvb p-acp n1 d n2.
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1990
1. Thy poor soul must have something to live upon, or else it will perish everlastingly:
1. Thy poor soul must have something to live upon, or Else it will perish everlastingly:
crd po21 j n1 vmb vhi pi pc-acp vvi p-acp, cc av pn31 vmb vvi av-j:
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1991
This is a truth that man little thinks of, hence he cares onoy for his outward man;
This is a truth that man little thinks of, hence he Cares onoy for his outward man;
d vbz dt n1 cst n1 av-j vvz pp-f, av pns31 vvz n1 p-acp po31 j n1;
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1992
but it is evident, man is every way a dependent creature; if the soul have not spiritual food to live on, it must needs dy:
but it is evident, man is every Way a dependent creature; if the soul have not spiritual food to live on, it must needs die:
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382
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1993
as the life is lost without food, so is the soul lost without Christ, hence called our life. Col. 3. 4. 2. Thou hast nothing in thy self to live upon, and therefore in thy self art certainly perishing:
as the life is lost without food, so is the soul lost without christ, hence called our life. Col. 3. 4. 2. Thou hast nothing in thy self to live upon, and Therefore in thy self art Certainly perishing:
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1994
Such is the condition of every soul out of Christ, he is going to destruction:
Such is the condition of every soul out of christ, he is going to destruction:
d vbz dt n1 pp-f d n1 av pp-f np1, pns31 vbz vvg p-acp n1:
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1995
Look upon thy self and thou shalt find in thee all the symptoms of a perishing creature:
Look upon thy self and thou shalt find in thee all the symptoms of a perishing creature:
vvb p-acp po21 n1 cc pns21 vm2 vvi p-acp pno21 d dt n2 pp-f dt j-vvg n1:
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383
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1996
all thou hadst to live upon is spent, or, I am sure, will be spent without thy profit:
all thou Hadst to live upon is spent, or, I am sure, will be spent without thy profit:
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383
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1997
Original righteousness and holiness thou hast lost already, and thy vain and carnal hopes thou wilt lose sooner or latter:
Original righteousness and holiness thou hast lost already, and thy vain and carnal hope's thou wilt loose sooner or latter:
j-jn n1 cc n1 pns21 vh2 vvn av, cc po21 j cc j n2 pns21 vm2 vvi av-c cc d:
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383
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1998
thou art a law breaker, art under the curse, sentenced to dy everlastingly; God, in whose favour alone is life, is thy Enemy;
thou art a law breaker, art under the curse, sentenced to die everlastingly; God, in whose favour alone is life, is thy Enemy;
pns21 vb2r dt n1 n1, n1 p-acp dt n1, vvn pc-acp vvi av-j; np1, p-acp rg-crq n1 av-j vbz n1, vbz po21 n1;
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383
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1999
the Law, in obedience to which thou mightest have lived, is broken by thee, and calls for thy destruction;
the Law, in Obedience to which thou Mightest have lived, is broken by thee, and calls for thy destruction;
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2000
thou hast nothing to redeem thee from the efficacy of it;
thou hast nothing to Redeem thee from the efficacy of it;
pns21 vh2 pix pc-acp vvi pno21 p-acp dt n1 pp-f pn31;
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2001
thou hast no power to obey it, no price to satisfie with for thy violation of it;
thou hast no power to obey it, no price to satisfy with for thy violation of it;
pns21 vh2 dx n1 pc-acp vvi pn31, dx n1 pc-acp vvi p-acp p-acp po21 n1 pp-f pn31;
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2002
thou hast lost the Image of God, thou hast lost the favour of God, thou hast lost strength to obey him, thou art fast bound in cords of vanity, Divine vengeance is pursuing hard after thee, the mouth of the pit is open to receive thee;
thou hast lost the Image of God, thou hast lost the favour of God, thou hast lost strength to obey him, thou art fast bound in cords of vanity, Divine vengeance is pursuing hard After thee, the Mouth of the pit is open to receive thee;
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2003
and who then is ready to perish, if thou art not?
and who then is ready to perish, if thou art not?
cc r-crq av vbz j pc-acp vvi, cs pns21 vb2r xx?
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2004
3. The things which thou seekest to and relyest upon for thy relief, they are not bread: They will not feed and support a dying soul:
3. The things which thou Seekest to and relyest upon for thy relief, they Are not bred: They will not feed and support a dying soul:
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384
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2005
the worlds fairest banquets are but a shew, and have no substance in them, they are husks, Swines, but not mans meat:
the world's Fairest banquets Are but a show, and have no substance in them, they Are husks, Swine, but not men meat:
dt ng1 js n2 vbr p-acp dt n1, cc vhb dx n1 p-acp pno32, pns32 vbr n2, ng1, cc-acp xx ng1 n1:
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2006
Dost thou trust in riches? They will not profit in the day of wrath. Dost thou rely upon friends? They cannot by any means redeem thy soul.
Dost thou trust in riches? They will not profit in the day of wrath. Dost thou rely upon Friends? They cannot by any means Redeem thy soul.
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2007
Dost thou content thy self in pleasures? Thou art dead alive. Dost thou feed thy self with honours? neither they nor thou can abide, but thou art like the beasts that perish.
Dost thou content thy self in pleasures? Thou art dead alive. Dost thou feed thy self with honours? neither they nor thou can abide, but thou art like the beasts that perish.
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384
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2008
Strip thy self out of these things ▪ for God will else strip thee shortly; and then see what a forlorn estate thou art in:
Strip thy self out of these things ▪ for God will Else strip thee shortly; and then see what a forlorn estate thou art in:
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2009
Thy hungry soul is put off with a stone for bread, and for a fish, a serpent; and all thy hopes here are perishing hopes,
Thy hungry soul is put off with a stone for bred, and for a Fish, a serpent; and all thy hope's Here Are perishing hope's,
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2010
and when they leave thee, thou must perish too.
and when they leave thee, thou must perish too.
cc c-crq pns32 vvb pno21, pns21 vmb vvi av.
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2011
4. Jesus Christ only hath that bread which can satisfie thy hunger, and save thy life;
4. jesus christ only hath that bred which can satisfy thy hunger, and save thy life;
crd np1 np1 av-j vhz d n1 r-crq vmb vvi po21 n1, cc vvb po21 n1;
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2012
but thou art at an everlasting distance from him, thou art in a farr Country a great way off: In particular,
but thou art At an everlasting distance from him, thou art in a Far Country a great Way off: In particular,
cc-acp pns21 vb2r p-acp dt j n1 p-acp pno31, pns21 vb2r p-acp dt j n1 dt j n1 a-acp: p-acp j,
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2013
1. Thou art far from having any will or desire to go to him for it:
1. Thou art Far from having any will or desire to go to him for it:
crd pns21 vb2r av-j p-acp vhg d n1 cc n1 pc-acp vvi p-acp pno31 c-acp pn31:
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2014
The unregenerate sinner, though dying, yet will not come to him for life, Joh. 5. 40. It is the great misery of sinful man, that he will dy, Ezek. 33. 11. Why will ye dy? i. e.
The unregenerate sinner, though dying, yet will not come to him for life, John 5. 40. It is the great misery of sinful man, that he will die, Ezekiel 33. 11. Why will you die? i. e.
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2015
he will do so rather than repent and return to God, and seek his grace in his way:
he will do so rather than Repent and return to God, and seek his grace in his Way:
pns31 vmb vdi av av-c cs vvi cc vvi p-acp np1, cc vvi po31 n1 p-acp po31 n1:
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2016
There is bread in Egypt, but you will not go thither for it, eternal life is only for comers,
There is bred in Egypt, but you will not go thither for it, Eternal life is only for comers,
pc-acp vbz n1 p-acp np1, p-acp pn22 vmb xx vvi av p-acp pn31, j n1 vbz av-j p-acp n2,
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2017
but you refuse to come that you may have it. 2. You are far from having any power or ability to come to Christ;
but you refuse to come that you may have it. 2. You Are Far from having any power or ability to come to christ;
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2018
that rock, which is the Magazene or Store-house of bread for famishing souls, is out of your reach, hygher than you are, and, without an Almighty arm to lift you up into it, you will ever fall short of it:
that rock, which is the Magazine or Storehouse of bred for famishing Souls, is out of your reach, higher than you Are, and, without an Almighty arm to lift you up into it, you will ever fallen short of it:
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2019
God must draw before ever the sinner can come:
God must draw before ever the sinner can come:
np1 vmb vvi a-acp av dt n1 vmb vvi:
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2020
Your Pit, as it hath no water in it, so it is deep, and you have no ladder to climb upon,
Your Pit, as it hath no water in it, so it is deep, and you have no ladder to climb upon,
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2021
nor legs or hands to ascend withal, if you had one; thus it is with you, and now what will you do?
nor legs or hands to ascend withal, if you had one; thus it is with you, and now what will you do?
ccx n2 cc n2 pc-acp vvi av, cs pn22 vhd pi; av pn31 vbz p-acp pn22, cc av q-crq vmb pn22 vdi?
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2022
3. God is under no engagment or obligation to you, to do this kindness for you, viz. to bring you this bread of life to save you from famishing;
3. God is under no engagement or obligation to you, to do this kindness for you, viz. to bring you this bred of life to save you from famishing;
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2023
nay, he hath many provocations to refuse so to do: You have undone your selves, your riot hath brought this poverty upon you;
nay, he hath many provocations to refuse so to do: You have undone your selves, your riot hath brought this poverty upon you;
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2024
yea, you have been putting of this Grace away from you; you have loved lies and deceits, embraced lying vanities, and hated your own mercies.
yea, you have been putting of this Grace away from you; you have loved lies and Deceits, embraced lying vanities, and hated your own Mercies.
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2025
Think of these things, and now say whither it is good, a safe, a desireable condition you are in? So are all unconverted ones; let this affect your hearts:
Think of these things, and now say whither it is good, a safe, a desirable condition you Are in? So Are all unconverted ones; let this affect your hearts:
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2026
One would think it should make mens souls dy within them, to think and consider of the death which they are dying;
One would think it should make men's Souls die within them, to think and Consider of the death which they Are dying;
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2027
a death of hunger, the very worst, and most oppressing and calamitous sort of death: Oh that men felt this now!
a death of hunger, the very worst, and most oppressing and calamitous sort of death: O that men felt this now!
dt n1 pp-f n1, dt av js, cc av-ds j-vvg cc j n1 pp-f n1: uh d n2 vvd d av!
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2028
there were then hopes that they might have relief, whiles the bread and water of life are exhibited in Gospel tenders:
there were then hope's that they might have relief, while the bred and water of life Are exhibited in Gospel tenders:
pc-acp vbdr av n2 cst pns32 vmd vhi n1, cs dt n1 cc n1 pp-f n1 vbr vvn p-acp n1 vvz:
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2029
but if you will not know nor believe it now, you must be made sensible of it in a more amazing hour,
but if you will not know nor believe it now, you must be made sensible of it in a more amazing hour,
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2030
when you shall tire heaven with endless and fruitless cries, and shall not be able by them all to prevail so far,
when you shall tire heaven with endless and fruitless cries, and shall not be able by them all to prevail so Far,
c-crq pn22 vmb vvi n1 p-acp j cc j n2, cc vmb xx vbi j p-acp pno32 d pc-acp vvi av av-j,
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2031
as to obtain, in that everlasting famine, so much as one drop of water to quench the heat of your torments.
as to obtain, in that everlasting famine, so much as one drop of water to quench the heat of your torments.
c-acp pc-acp vvi, p-acp cst j n1, av av-d c-acp crd n1 pp-f n1 pc-acp vvi dt n1 pp-f po22 n2.
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1879
1, He kindles in him an eager and pinching hunger:
1, He kindles in him an eager and pinching hunger:
vvn, pns31 vvz p-acp pno31 dt j cc j-vvg n1:
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1878
but the spirit imprints it upon some and not others? Now the things are these;
but the Spirit imprints it upon Some and not Others? Now the things Are these;
cc-acp dt n1 n2 pn31 p-acp d cc xx ng2-jn? av dt n2 vbr d;
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1877
all mens conditions being really one and the same by nature, why else should not all that enjoy the same means of Conviction, be alike apprehensive of it,
all men's conditions being really one and the same by nature, why Else should not all that enjoy the same means of Conviction, be alike apprehensive of it,
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1876
and all this is the work of the Spirit in the means, for;
and all this is the work of the Spirit in the means, for;
cc d d vbz dt n1 pp-f dt n1 p-acp dt n2, p-acp;
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1875
The Spirit of God raiseth in him a manifest and irresistable conviction of three things, which laid together do reduce him to this exigency or distress;
The Spirit of God Raiseth in him a manifest and irresistible conviction of three things, which laid together do reduce him to this exigency or distress;
dt n1 pp-f np1 vvz p-acp pno31 dt j cc j n1 pp-f crd n2, r-crq vvd av vdb vvi pno31 p-acp d n1 cc n1;
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1874
and how he is brought unto this sense, observe;
and how he is brought unto this sense, observe;
cc c-crq pns31 vbz vvn p-acp d n1, vvb;
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1873
1. Concerning the nature of this work, of what it is for a Soul to be sensibly perishing with hunger,
1. Concerning the nature of this work, of what it is for a Soul to be sensibly perishing with hunger,
crd vvg dt n1 pp-f d n1, pp-f r-crq pn31 vbz p-acp dt n1 pc-acp vbi av-j vvg p-acp n1,
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1872
and all that is in himself, in point of sufficiency. In the Explication of the Doctrine we may consider, 1. Some thing of the nature of this work. 2. The necessity of it in order to Conversion.
and all that is in himself, in point of sufficiency. In the Explication of the Doctrine we may Consider, 1. some thing of the nature of this work. 2. The necessity of it in order to Conversion.
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1871
The work we are here speaking of, is that which Divines call a lost state, and it comprehends in it the first part of preparatory humiliation, which is properly the beating of a sinner wholly off from himself,
The work we Are Here speaking of, is that which Divines call a lost state, and it comprehends in it the First part of preparatory humiliation, which is properly the beating of a sinner wholly off from himself,
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1870
whiles in a state of nature are famishing creatures, but it is but some few among them that feel it. the rest perish insensibly.
while in a state of nature Are famishing creatures, but it is but Some few among them that feel it. the rest perish insensibly.
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1869
The famine was all over that land, but none feels the distructiveness of it but this poor Prodigal: All mankind,
The famine was all over that land, but none feels the distructiveness of it but this poor Prodigal: All mankind,
dt n1 vbds d p-acp cst n1, cc-acp pix vvz dt n1 pp-f pn31 p-acp d j j-jn: d n1,
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1868
We must carefully distinguish between the reality of a mans state, and the sense that he bears of that state:
We must carefully distinguish between the reality of a men state, and the sense that he bears of that state:
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DOCT. II. In order to the conversion of a sinner, God makes him deeply apprehensive that he is perishing with hunger.
DOCT. II In order to the conversion of a sinner, God makes him deeply apprehensive that he is perishing with hunger.
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before he will betake himselfe to God:
before he will betake himself to God:
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and grievously distresseth the soul, see Isai. 65. 13. My Servants shall eat but ye shall be hungry:
and grievously distresseth the soul, see Isaiah 65. 13. My Servants shall eat but you shall be hungry:
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Now this hunger is made up of these two things, Viz.
Now this hunger is made up of these two things, Viz.
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1. A deep apprehension of distressing misery lying upon him, and making his spirits to fail, and heart to faint.
1. A deep apprehension of distressing misery lying upon him, and making his spirits to fail, and heart to faint.
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God opens the Sinners eyes to see and find that which before he neither knew nor believed;
God Opens the Sinners eyes to see and find that which before he neither knew nor believed;
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that the wrath of God is upon him, that he is a cursed creature, that he hath lost all grace,
that the wrath of God is upon him, that he is a cursed creature, that he hath lost all grace,
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and is in danger of the miseries of Hell:
and is in danger of the misery's of Hell:
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he finds his Soul to be in a condition extreamly dangerous, exposed to the executions of divine Vengeance, he now believes because he feels, that wrath is upon him, sees a Sword of vengeance drawn against him.
he finds his Soul to be in a condition extremely dangerous, exposed to the executions of divine Vengeance, he now believes Because he feels, that wrath is upon him, sees a Sword of vengeance drawn against him.
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2. An earnest longing to be rid of, and free from this distress: as the hungry man longs that he may have some food;
2. an earnest longing to be rid of, and free from this distress: as the hungry man longs that he may have Some food;
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See how large it sometimes is Job 21. begin. Psal. 73. begin. Hence then we may observe.
See how large it sometime is Job 21. begin. Psalm 73. begin. Hence then we may observe.
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and all the comforts of this life, a•• health, strength, wealth, honour, &c. For such things as these is God pleased to make the portion of unregenerate men in this life, Psal. 1•. 14: The men of the World which have their portion in this life. and all the comforts of this life, a•• health, strength, wealth, honour, etc. For such things as these is God pleased to make the portion of unregenerate men in this life, Psalm 1•. 14: The men of the World which have their portion in this life.
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whatsoever it is that doth providentially fall to their share, in God's sovereign distribution, as Wit, understanding, good natural dispositions,
whatsoever it is that does providentially fallen to their share, in God's sovereign distribution, as Wit, understanding, good natural dispositions,
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It may include all God's common favours, all but saving Grace;
It may include all God's Common favours, all but Saving Grace;
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I rather judge it to aim at all that which God bestowes upon natural men, to some of whom he gives more, and to some less:
I rather judge it to aim At all that which God bestows upon natural men, to Some of whom he gives more, and to Some less:
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though we had all in Adam, and bear the woful punishment of his loss.
though we had all in Adam, and bear the woeful punishment of his loss.
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but this interpretation cannot sute to the state of Publicans and sinners which is here alluded to,
but this Interpretation cannot suit to the state of Publicans and Sinners which is Here alluded to,
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Some there be who referr it to all that furniture of Grace which God bestowed upon man when he created him:
some there be who refer it to all that furniture of Grace which God bestowed upon man when he created him:
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but do him no service at all. What our Saviour alludes to by this portion is the main enquiry.
but do him no service At all. What our Saviour alludes to by this portion is the main enquiry.
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but leave him as poor and bare as he can, would rake and scrape all from him that he can come at,
but leave him as poor and bore as he can, would rake and scrape all from him that he can come At,
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4. Instead of relieving his father in his old age, he would not only leave him,
4. Instead of relieving his father in his old age, he would not only leave him,
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The substance is, he would be from under command, and have all in his own hands.
The substance is, he would be from under command, and have all in his own hands.
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and proudly thinks himself wiser than he; he can order things better for his own benefit than his father hath done:
and proudly thinks himself Wiser than he; he can order things better for his own benefit than his father hath done:
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he seeks to shake off the yoke of his fathers Government, will be ordered by him no longer,
he seeks to shake off the yoke of his Father's Government, will be ordered by him no longer,
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3. His discontent in being at his fathers disposal and providing, and desire to be at his own pleasure:
3. His discontent in being At his Father's disposal and providing, and desire to be At his own pleasure:
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yea, as if it would have been an injury in his father to have denyed him.
yea, as if it would have been an injury in his father to have denied him.
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as if he were not beholen to his fathers courtesy;
as if he were not beholen to his Father's courtesy;
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the word NONLATINALPHABET signifies, quod eonting it, that which befel him of it self, q. d. that which providence hath made mine,
the word signifies, quod eonting it, that which befell him of it self, q. worser. that which providence hath made mine,
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2. His asking is under the notion or consideration of an interest in it, he calls it therefore the Portion falling to him:
2. His asking is under the notion or consideration of an Interest in it, he calls it Therefore the Portion falling to him:
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as though the Estate were his during his fathers life: he doth not beg, but as it were command.
as though the Estate were his during his Father's life: he does not beg, but as it were command.
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Though he calls him Father, yet he asks in a way of challenge, as though his father had stood obliged to do it upon his asking;
Though he calls him Father, yet he asks in a Way of challenge, as though his father had stood obliged to do it upon his asking;
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but the unreasonableness of the demand appears in these things. 1. The positiveness of it:
but the unreasonableness of the demand appears in these things. 1. The positiveness of it:
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although the word [ Give ] doth not alwayes intimate a free favour, but sometimes a delivering of a thing out of our hands to another, which is his by right:
although the word [ Give ] does not always intimate a free favour, but sometime a delivering of a thing out of our hands to Another, which is his by right:
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and he saith give, seeming to acknowledge his Fathers power, and that it is his bounty which he depends upon:
and he Says give, seeming to acknowledge his Father's power, and that it is his bounty which he depends upon:
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for though at first blush it may look as if it were rational, he asks but his Portion, his Share, that which falls to him by the right of Sonship,
for though At First blush it may look as if it were rational, he asks but his Portion, his Share, that which falls to him by the right of Sonship,
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This I call his unreasonable demand:
This I call his unreasonable demand:
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3. We come to consider the demand it self: Give me the portion of Goods that falleth to me.
3. We come to Consider the demand it self: Give me the portion of Goods that falls to me.
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it is not verbal calling of God our Father, but a careful doing the will of our Heavenly Father, that will render us blessed.
it is not verbal calling of God our Father, but a careful doing the will of our Heavenly Father, that will render us blessed.
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and let us be assured, that if we do not bear his image, we shall notwithstanding all our pretences be looked upon as Bastards and not Sons:
and let us be assured, that if we do not bear his image, we shall notwithstanding all our pretences be looked upon as Bastards and not Sons:
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It will little avail us to challenge him to be our Father, if he refuseth to own us as his Children:
It will little avail us to challenge him to be our Father, if he Refuseth to own us as his Children:
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we say we call God Father, and if we would do so rightly, Consider 1 Pet. 1. 17. If ye call on the Father, — pass the time of your sojcurning here in fear.
we say we call God Father, and if we would do so rightly, Consider 1 Pet. 1. 17. If you call on the Father, — pass the time of your sojcurning Here in Fear.
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USE. This may put us upon it to try our hopes, and prove what it is that our confidence is grounded upon:USE. This may put us upon it to try our hope's, and prove what it is that our confidence is grounded upon:
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and suppose that if they can but fairly dissemble with God, he must needs believe them.
and suppose that if they can but fairly dissemble with God, he must needs believe them.
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and place their trust in lying words;
and place their trust in lying words;
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the Jews thought themselves the Temple, though fallen into the depth of Apostacy, Jer. 7. 4. Men build upon false Grounds,
the jews Thought themselves the Temple, though fallen into the depth of Apostasy, Jer. 7. 4. Men built upon false Grounds,
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they are not willing to believe themselves such and so bad as they are, but presume that they are as much as any in the favour of God:
they Are not willing to believe themselves such and so bad as they Are, but presume that they Are as much as any in the favour of God:
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Reas. 2. From the carnal confidence that is in the hearts of many ungodly men:Reas. 2. From the carnal confidence that is in the hearts of many ungodly men:
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yet he would maintain an hope, which may uphold his spirits from sinking, though it be but a rotten hope.
yet he would maintain an hope, which may uphold his spirits from sinking, though it be but a rotten hope.
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it sticks as close to him as his being; and hence it follows that though he neither loveth, nor careth for serving of God,
it sticks as close to him as his being; and hence it follows that though he neither loves, nor Careth for serving of God,
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for, although this be a truth which man by his sinful courses practically contradicts, and a light which he is not unwilling to extinguish, it is yet so riveted in the mind of man, that he cannot wholly evade it;
for, although this be a truth which man by his sinful courses practically contradicts, and a Light which he is not unwilling to extinguish, it is yet so riveted in the mind of man, that he cannot wholly evade it;
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and that he alone can make him happy or miserable:
and that he alone can make him happy or miserable:
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Reas. 1. From the conviction which every natural man carries upon his mind of his Absolute dependence upon God,Reas. 1. From the conviction which every natural man carries upon his mind of his Absolute dependence upon God,
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God is their God, they profess him, own and acknowledge him.
God is their God, they profess him, own and acknowledge him.
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Joh. 8. 41. We have one Father, even God. Oftentimes there are none more confident then such;John 8. 41. We have one Father, even God. Oftentimes there Are none more confident then such;
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the degenerate and prophane Jews, that had cast off the fear of God, yet must needs challenge him to be their Father:
the degenerate and profane jews, that had cast off the Fear of God, yet must needs challenge him to be their Father:
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DOCT. II. Wicked men are apt to challenge special propriety in God. The Prodigal accosts his Father with a title of nearest relation:
DOCT. II Wicked men Are apt to challenge special propriety in God. The Prodigal accosts his Father with a title of nearest Relation:
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2. As he is God in Christ:
2. As he is God in christ:
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DOCT.
DOCT.
np1.
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The consideration of Divine sufficiency and bounty, are great encouragments to the soul, that feels it self ready to perish. The consideration of Divine sufficiency and bounty, Are great encouragements to the soul, that feels it self ready to perish.
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It is wondrous relief to a despairing dying soul, to consider and believe that God hath enough to answer his wants,
It is wondrous relief to a despairing dying soul, to Consider and believe that God hath enough to answer his Wants,
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and is a God very bountifull to his Creatures.
and is a God very bountiful to his Creatures.
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In the Explication consider. 1. What manner of encouragement this affords? 2. What of encouragement ariseth therefrom? 3. That it is proper for perishing sinners.
In the Explication Consider. 1. What manner of encouragement this affords? 2. What of encouragement arises therefrom? 3. That it is proper for perishing Sinners.
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1. What manner of encouragement this affords?
1. What manner of encouragement this affords?
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Answ. We are here to consider that the Prodigal was not yet returned, nor returning to his father,Answer We Are Here to Consider that the Prodigal was not yet returned, nor returning to his father,
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but only upon deliberation about it; nor yet come to a resolution in the thing;
but only upon deliberation about it; nor yet come to a resolution in the thing;
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in which resolution may be observed (when we come to it) the first working of saving Grace,
in which resolution may be observed (when we come to it) the First working of Saving Grace,
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so that the encouragement which is here denoted is that which helped him to a preparatory hope,
so that the encouragement which is Here denoted is that which helped him to a preparatory hope,
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and was a mean to keep him from utter despair. That there is such an hope, is asserted to by our Divines;
and was a mean to keep him from utter despair. That there is such an hope, is asserted to by our Divines;
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an hope before faith, keeping the soul from falling into deadly discouragement, or utterly refusing to attend upon any means for his good, which must needs be the fruit of utter despair.
an hope before faith, keeping the soul from falling into deadly discouragement, or utterly refusing to attend upon any means for his good, which must needs be the fruit of utter despair.
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Hope of obtaining the end, is the very motive to using the means:
Hope of obtaining the end, is the very motive to using the means:
n1 pp-f vvg dt n1, vbz dt j n1 p-acp vvg dt n2:
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Did not the perishing sinner conceive some hope that he might find good in the ways of Gods appointment, he would certainly reject them.
Did not the perishing sinner conceive Some hope that he might find good in the ways of God's appointment, he would Certainly reject them.
vdd xx dt j-vvg n1 vvi d n1 cst pns31 vmd vvi j p-acp dt n2 pp-f npg1 n1, pns31 vmd av-j vvi pno32.
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Now this hope is not an effect or fruit of justifying faith, but precedent, and oftentimes in order to it.
Now this hope is not an Effect or fruit of justifying faith, but precedent, and oftentimes in order to it.
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And if we carry in mind, that the spirit of God deals with sinners after the manner of reasonable creatures, we may the better conceive of this hope,
And if we carry in mind, that the Spirit of God deals with Sinners After the manner of reasonable creatures, we may the better conceive of this hope,
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and the encouragment arising from it; which may be in a few things. 1. The soul of man absolutely needs some object to rely upon;
and the encouragement arising from it; which may be in a few things. 1. The soul of man absolutely needs Some Object to rely upon;
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man's dependance for soul as well as body is out of himself; that must have something to live upon, or else it cannot do:
Man's dependence for soul as well as body is out of himself; that must have something to live upon, or Else it cannot do:
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Man was made for an end, and the attainment of his end is the fruition of his object,
Man was made for an end, and the attainment of his end is the fruition of his Object,
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hence the Church calls God the portion of her soul, Lam. 3. 24. 2. Hence the soul can hold up no longer than it hath some object to depend upon, either really or imaginarily able to support it:
hence the Church calls God the portion of her soul, Lam. 3. 24. 2. Hence the soul can hold up no longer than it hath Some Object to depend upon, either really or imaginarily able to support it:
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The soul therefore sinks when it hath nothing to trust to;
The soul Therefore sinks when it hath nothing to trust to;
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and that is the proper nature of despair, viz. the sinking of a soul for want of a stay:
and that is the proper nature of despair, viz. the sinking of a soul for want of a stay:
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and the reason why every sinner is not a desponder, is only because he stayes upon the things of the world,
and the reason why every sinner is not a desponder, is only Because he stays upon the things of the world,
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and hopes they will support him; hence they are said to trust in them, Psal. 49. 6. 3. God and the creature cannot both be a man's stay:
and hope's they will support him; hence they Are said to trust in them, Psalm 49. 6. 3. God and the creature cannot both be a Man's stay:
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These are set in opposition in the Scripture, and will alone be our confidence, or not at all, Deut. 32. 12. Therefore the Apostle opposeth these two trusts to each other 1 Tim. 6. 17.
These Are Set in opposition in the Scripture, and will alone be our confidence, or not At all, Deuteronomy 32. 12. Therefore the Apostle Opposeth these two trusts to each other 1 Tim. 6. 17.
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4. Hence in order to conversion the soul is broken off from his hope, trust, or reliancy upon any created being:
4. Hence in order to conversion the soul is broken off from his hope, trust, or reliancy upon any created being:
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he is made to find himself, with the Prodigal, a bankrupt creature living in a famishing world, which hath nothing in it but husks,
he is made to find himself, with the Prodigal, a bankrupt creature living in a famishing world, which hath nothing in it but husks,
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and he cannot feed upon them:
and he cannot feed upon them:
cc pns31 vmbx vvi p-acp pno32:
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he sees Ashur cannot save, he is in a pit wherein no water is, and now he is ready to dy, perish, can find no comfort here.
he sees Ashur cannot save, he is in a pit wherein no water is, and now he is ready to die, perish, can find no Comfort Here.
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5. In this state there is nothing but hope can sustain the soul from utterly despairing,
5. In this state there is nothing but hope can sustain the soul from utterly despairing,
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and without this the heart would certainly break:
and without this the heart would Certainly break:
cc p-acp d dt n1 vmd av-j vvi:
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For, that man who knows that he must certainly perish without help, and all help which he relyed on utterly fails him, hath only this to relieve him, to hope that help may come some other way, else his heart must sink and dy within him.
For, that man who knows that he must Certainly perish without help, and all help which he relied on utterly fails him, hath only this to relieve him, to hope that help may come Some other Way, Else his heart must sink and die within him.
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Now this hope must be preparatary, for,
Now this hope must be preparatary, for,
av d n1 vmb vbi n1, c-acp,
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1. It flows not from an interest in Christ, for it is the encouragment of a soul that hath been estranged from him to go to him;
1. It flows not from an Interest in christ, for it is the encouragement of a soul that hath been estranged from him to go to him;
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for God allures the soul to Christ, by setting this hope before him, and effectually perswading him to embrace it;
for God allures the soul to christ, by setting this hope before him, and effectually persuading him to embrace it;
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and it is the usual method, of the spirit to come in with it into the soul; so Ephraim, Jer. 31. 18.
and it is the usual method, of the Spirit to come in with it into the soul; so Ephraim, Jer. 31. 18.
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2. It ariseth only from a possibility, or at furthest a probability that he may here find acceptance,
2. It arises only from a possibility, or At furthest a probability that he may Here find acceptance,
crd pn31 vvz av-j p-acp dt n1, cc p-acp js dt n1 cst pns31 vmb av vvi n1,
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and obtain a full supply of all the good he needs, and not from a certainty,
and obtain a full supply of all the good he needs, and not from a certainty,
cc vvi dt j n1 pp-f d dt j pns31 vvz, cc xx p-acp dt n1,
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or promise, or covenant in which he may claim it:
or promise, or Covenant in which he may claim it:
cc n1, cc n1 p-acp r-crq pns31 vmb vvi pn31:
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you have it expressed in Jonah, 3. 9. Who knows but the Lord may be gracious? The sinking soul hears news that there may be a redress had for him, that there is one who not only can do,
you have it expressed in Jonah, 3. 9. Who knows but the Lord may be gracious? The sinking soul hears news that there may be a redress had for him, that there is one who not only can do,
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but hath done as much for such as he, which makes him to bear up, and puts him upon waiting in the use of means.
but hath done as much for such as he, which makes him to bear up, and puts him upon waiting in the use of means.
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2. What of encouragment ariseth from these considerations? Answ. Here is the only Rational encouragment of an humbled sinner:
2. What of encouragement arises from these considerations? Answer Here is the only Rational encouragement of an humbled sinner:
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He can find none with looking elsewhere: if he look upon the world he sees nothing but famine;
He can find none with looking elsewhere: if he look upon the world he sees nothing but famine;
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if upon himself, he hath spent all, and is utterly undone, it is only in God that he can expect to find any relief.
if upon himself, he hath spent all, and is utterly undone, it is only in God that he can expect to find any relief.
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Now the Soul is not first made to believe, and then see the reason of it,
Now the Soul is not First made to believe, and then see the reason of it,
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but the spirit of God draws the soul to believe, by making it see the excellency of the object, and so perswading it;
but the Spirit of God draws the soul to believe, by making it see the excellency of the Object, and so persuading it;
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he is first made to see the ground of hope, and then to follow, as the Prodigal here.
he is First made to see the ground of hope, and then to follow, as the Prodigal Here.
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Now both of these Attributes are full of encouragement. 1. The sufficiency of God;
Now both of these Attributes Are full of encouragement. 1. The sufficiency of God;
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it cannot but animate the Prodigal, to think that there is bread enough and to spare in his fathers house:
it cannot but animate the Prodigal, to think that there is bred enough and to spare in his Father's house:
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Starving beggars are not wont to ask relief of beggars like themselves, but they go to the rich:
Starving beggars Are not wont to ask relief of beggars like themselves, but they go to the rich:
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Men account it vain to ask an alms where they know there is nothing to be had;
Men account it vain to ask an alms where they know there is nothing to be had;
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but where they understand there is enough, they will be very importunate, because they know such an one can,
but where they understand there is enough, they will be very importunate, Because they know such an one can,
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if he hath an heart to it, do them a kindness:
if he hath an heart to it, do them a kindness:
cs pns31 vhz dt n1 p-acp pn31, vdb pno32 dt n1:
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So, here the soul discovers a possibility that he may have succour, because God is able;
So, Here the soul discovers a possibility that he may have succour, Because God is able;
av, av dt n1 vvz dt n1 cst pns31 vmb vhi n1, c-acp np1 vbz j;
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there is all fulness in him, he can save him from hell, and wrath, and misery,
there is all fullness in him, he can save him from hell, and wrath, and misery,
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and bestow life and salvation upon him if he sees meet:
and bestow life and salvation upon him if he sees meet:
cc vvi n1 cc n1 p-acp pno31 cs pns31 vvz j:
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When Jacob heard there was bread in Egypt, he said to his Sons, Why do you sit still and look one on another,
When Jacob herd there was bred in Egypt, he said to his Sons, Why do you fit still and look one on Another,
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and dy? So, when a soul hears there is all Grace with God, it prompts him to say,and die? So, when a soul hears there is all Grace with God, it prompts him to say,
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why do I tarry here then, and perish? God therefore thus propounds himself to destroyed Israel, Hos. 13. 9. In me is thy help.
why do I tarry Here then, and perish? God Therefore thus propounds himself to destroyed Israel, Hos. 13. 9. In me is thy help.
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And Christ propounds it as a question to them in order to their cure, Matt. 9. 28. Believe ye that I am able to do this? Now possibility apprehended gives ease to extream necessity,
And christ propounds it as a question to them in order to their cure, Matt. 9. 28. Believe you that I am able to do this? Now possibility apprehended gives ease to extreme necessity,
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and when a soul hears of it, it will not cast off all hope, till it hath made utmost proof,
and when a soul hears of it, it will not cast off all hope, till it hath made utmost proof,
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and hence the soul is helpt to come to Christ believing, hence the poor Leper makes this his argument, and comes with it:
and hence the soul is helped to come to christ believing, hence the poor Leper makes this his argument, and comes with it:
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Mat. 8. 2. If thou wilt thou canst make me clean. Mathew 8. 2. If thou wilt thou Canst make me clean.
np1 crd crd cs pns21 vm2 pns21 vm2 vvi pno11 j.
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2. The bounty of God added to his sufficiency gives further strength to hope, in that it discovereth more than a possibility, viz. some probability:
2. The bounty of God added to his sufficiency gives further strength to hope, in that it Discovereth more than a possibility, viz. Some probability:
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The Fathers bounty to hired servants, made the son think, he not only hath enough, but is very free of it, why then may not I, who am a son,
The Father's bounty to hired Servants, made the son think, he not only hath enough, but is very free of it, why then may not I, who am a son,
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though a Prodigal, make proof of it? Beggars go more chearfully to, and knock more liberally at a bountiful man's door,
though a Prodigal, make proof of it? Beggars go more cheerfully to, and knock more liberally At a bountiful Man's door,
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because they are ready to promise themselves relief;
Because they Are ready to promise themselves relief;
c-acp pns32 vbr j pc-acp vvi px32 n1;
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not that they deserve more of him than of another, but because he is more ready to communicate his favour than a churle is:
not that they deserve more of him than of Another, but Because he is more ready to communicate his favour than a churl is:
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When a poor sinner considers how kind God is, how full of mercy, how liberally he distributes his favours,
When a poor sinner considers how kind God is, how full of mercy, how liberally he distributes his favours,
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how he deals his kindnesses undeserved;
how he deals his Kindnesses undeserved;
c-crq pns31 vvz po31 n2 j;
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and scatters them, not with a sparing but bountiful hand, now, thinks he, why may I not speed? why may not I come as well as another,
and scatters them, not with a sparing but bountiful hand, now, thinks he, why may I not speed? why may not I come as well as Another,
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and hope to find him kind to me, as well as others have done? Hence God puts this argument into their mouths, Hos. 14. 3. With thee the fatherless findeth mercy.
and hope to find him kind to me, as well as Others have done? Hence God puts this argument into their mouths, Hos. 14. 3. With thee the fatherless finds mercy.
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You find David makes a plea of this, Psal. 86. 5. Thou, O Lord, art good, and ready to forgive.
You find David makes a plea of this, Psalm 86. 5. Thou, Oh Lord, art good, and ready to forgive.
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Now, though the soul have never a promise to rely on (for that is received in believing) yet he hath a support against despair,
Now, though the soul have never a promise to rely on (for that is received in believing) yet he hath a support against despair,
av, cs dt n1 vhb av-x dt n1 pc-acp vvi a-acp (c-acp d vbz vvn p-acp vvg) av pns31 vhz dt n1 p-acp n1,
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and argument to drive him to go to God for his mercy. 3. That this encouragment is of use only to perishing sinners:
and argument to drive him to go to God for his mercy. 3. That this encouragement is of use only to perishing Sinners:
cc n1 pc-acp vvi pno31 pc-acp vvi p-acp np1 p-acp po31 n1. crd cst d n1 vbz pp-f n1 av-j p-acp vvg n2:
(43) doctrine (DIV3)
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The Prodigal comes not to this thought till he is at an utter loss, and he joynes it to that consideration, I perish with hunger: And there is great reason for this, for,
The Prodigal comes not to this Thought till he is At an utter loss, and he joins it to that consideration, I perish with hunger: And there is great reason for this, for,
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1. As long as a sinner hath any thing at home, he minds not nor regards God,
1. As long as a sinner hath any thing At home, he minds not nor regards God,
crd p-acp av-j c-acp dt n1 vhz d n1 p-acp n1-an, pns31 vvz xx ccx vvz np1,
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but saith to the Almighty, depart;
but Says to the Almighty, depart;
cc-acp vvz p-acp dt j-jn, vvb;
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men that have supplies within doors will not go abroad, and knock at other doors for relief:
men that have supplies within doors will not go abroad, and knock At other doors for relief:
n2 cst vhb n2 p-acp n2 vmb xx vvi av, cc vvb p-acp j-jn n2 p-acp n1:
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Hence, to a proud and carnally confident sinner it is no encouragement, that God hath bread enough,
Hence, to a proud and carnally confident sinner it is no encouragement, that God hath bred enough,
av, p-acp dt j cc av-j j n1 pn31 vbz dx n1, cst np1 vhz n1 av-d,
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and is ready to distribute it to such as come and ask it, for what is that to him who needs it not, who is full,
and is ready to distribute it to such as come and ask it, for what is that to him who needs it not, who is full,
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and wants for nothing? He feels himself well and lusty, the Physitian may go about his business he hath no need of him.
and Wants for nothing? He feels himself well and lusty, the physician may go about his business he hath no need of him.
cc vvz p-acp pix? pns31 vvz px31 av cc j, dt n1 vmb vvi p-acp po31 n1 pns31 vhz dx n1 pp-f pno31.
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2. Hence also these encouragments are not nextly and immediately exhibited to sinners, till they come to this state and sense:
2. Hence also these encouragements Are not nextly and immediately exhibited to Sinners, till they come to this state and sense:
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The Gospel is not properly preached to men till they are prepared for it by the Law:
The Gospel is not properly preached to men till they Are prepared for it by the Law:
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Christ therefore saith, that he did not come to call the righteous: i. e. men rich with the opinion of their own sanctity; but sinners, i. e.
christ Therefore Says, that he did not come to call the righteous: i. e. men rich with the opinion of their own sanctity; but Sinners, i. e.
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such as were sensible of sin.
such as were sensible of since.
d a-acp vbdr j pp-f n1.
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It is the hunger-bitten soul that longs for bread, the faint and thirsty that hearkens after springs of water.
It is the hunger-bitten soul that longs for bred, the faint and thirsty that hearkens After springs of water.
pn31 vbz dt j n1 cst vvz p-acp n1, dt j cc j cst vvz p-acp n2 pp-f n1.
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Christ propound his Grace to souls when it is like to be welcome:
christ propound his Grace to Souls when it is like to be welcome:
np1 vvi po31 n1 p-acp n2 c-crq pn31 vbz av-j pc-acp vbi j-jn:
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these therefore are wont to go together, sense of utmost distress, and a discovery of the riches and readiness of Christ for succour;
these Therefore Are wont to go together, sense of utmost distress, and a discovery of the riches and readiness of christ for succour;
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the first of these without the second breeds dispair, the second without the first meets with scorn and contempt, USE, 1. For Information;
the First of these without the second breeds despair, the second without the First meets with scorn and contempt, USE, 1. For Information;
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1. That he that would have any encouragement to wait on God for grace, must seek it in God alone and not in himself.
1. That he that would have any encouragement to wait on God for grace, must seek it in God alone and not in himself.
crd cst pns31 cst vmd vhi d n1 pc-acp vvi p-acp np1 p-acp n1, vmb vvi pn31 p-acp np1 j cc xx p-acp px31.
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The throughly awakened sinner must indeed look both on God and himself too;
The thoroughly awakened sinner must indeed look both on God and himself too;
dt av-j vvn n1 vmb av vvi d p-acp np1 cc px31 av;
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but he must see in himself nothing but ground of dispair, and all his hope in God, Hos. 13. 9. This therefore dasheth their hopes, who would fain find in themselves that which may encourage them;
but he must see in himself nothing but ground of despair, and all his hope in God, Hos. 13. 9. This Therefore dasheth their hope's, who would fain find in themselves that which may encourage them;
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and are therefore made to despond, by their unworthiness, the greatness of their sin, &c. this also may encourage those that see the worst in themselves, none like them for sin and misery; why God is the same.
and Are Therefore made to despond, by their unworthiness, the greatness of their since, etc. this also may encourage those that see the worst in themselves, none like them for since and misery; why God is the same.
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2. That they lay blocks in the way of their own conversion, that only sit poring upon their own misery, and look no further:
2. That they lay blocks in the Way of their own conversion, that only fit poring upon their own misery, and look no further:
crd cst pns32 vvd n2 p-acp dt n1 pp-f po32 d n1, cst av-j vvb j-vvg p-acp po32 d n1, cc vvb av-dx av-jc:
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410
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What good would it have done the poor Prodigal, to have only sat, and wrung his hands,
What good would it have done the poor Prodigal, to have only sat, and wrung his hands,
r-crq j vmd pn31 vhi vdn dt j j-jn, pc-acp vhi av-j vvn, cc vvd po31 n2,
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and cryed, I perish, I perish? If he had looked no farther he had perished indeed.
and cried, I perish, I perish? If he had looked no farther he had perished indeed.
cc vvd, pns11 vvb, pns11 vvb? cs pns31 vhd vvn dx av-jc pns31 vhd vvn av.
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Though we must begin here, yet we must not end here, but look further for encouragement.
Though we must begin Here, yet we must not end Here, but look further for encouragement.
cs pns12 vmb vvi av, av pns12 vmb xx vvi av, cc-acp vvb av-jc p-acp n1.
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410
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The distressed man's enquiry is, where shal I have help? and so must yours,
The distressed Man's enquiry is, where shall I have help? and so must yours,
dt j-vvn ng1 n1 vbz, q-crq vmb pns11 vhi n1? cc av vmb png22,
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and now the spirit of grace is ready to direct you to one that is both able and full. therefore,
and now the Spirit of grace is ready to Direct you to one that is both able and full. Therefore,
cc av dt n1 pp-f n1 vbz j pc-acp vvi pn22 p-acp pi cst vbz d j cc j. av,
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USE, 2. Let it be for a word of encouragement to those that are at the point of death, who feel themselves miserable,USE, 2. Let it be for a word of encouragement to those that Are At the point of death, who feel themselves miserable,
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but neither in themselves nor elsewhere can find deliverance, and are (possibly) ready to pass a sad sentence upon themselves, that there is no hope for their souls.
but neither in themselves nor elsewhere can find deliverance, and Are (possibly) ready to pass a sad sentence upon themselves, that there is no hope for their Souls.
cc-acp av-dx p-acp px32 ccx av vmb vvi n1, cc vbr (av-j) j pc-acp vvi dt j n1 p-acp px32, cst pc-acp vbz dx n1 p-acp po32 n2.
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Thou hast seen an end of all created perfection, thou hast come to the bottom of thine own confidence;
Thou hast seen an end of all created perfection, thou hast come to the bottom of thine own confidence;
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thou hast found an empty world, felt an empty soul;
thou hast found an empty world, felt an empty soul;
pns21 vh2 vvn dt j n1, vvd dt j n1;
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but didst thou never hear of God, or hast thou never tryed him? If not, do not yet despair;
but didst thou never hear of God, or hast thou never tried him? If not, do not yet despair;
cc-acp vdd2 pns21 av-x vvi pp-f np1, cc vh2 pns21 av-x vvn pno31? cs xx, vdb xx av vvi;
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first see what he can and will do for thee: you will say, I have tryed many courses and they fail, and I am dis-heartened;
First see what he can and will do for thee: you will say, I have tried many courses and they fail, and I am disheartened;
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well, but this is a way never yet frustrated thee, and let these Attributes put a little comforting hope into thy soul; consider then and believe.
well, but this is a Way never yet frustrated thee, and let these Attributes put a little comforting hope into thy soul; Consider then and believe.
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1. That God is able to help thee: He hath all that, and more than all that which thou needest:
1. That God is able to help thee: He hath all that, and more than all that which thou Needest:
crd cst np1 vbz j pc-acp vvi pno21: pns31 vhz d d, cc av-dc cs d d r-crq pns21 vv2:
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He hath eternal life with him to give to all those that ask it of him;
He hath Eternal life with him to give to all those that ask it of him;
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thou art starving, but he can feed thee, thou art perishing, but he can save thee:
thou art starving, but he can feed thee, thou art perishing, but he can save thee:
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God loves to commend his power to us, that we may take hold of it, Isa. 27. 5. Let him lay hold of my strength, that he may make peace with him. Look upon him, 1. As he is God:
God loves to commend his power to us, that we may take hold of it, Isaiah 27. 5. Let him lay hold of my strength, that he may make peace with him. Look upon him, 1. As he is God:
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That word is enough to tell thee he is able;
That word is enough to tell thee he is able;
cst n1 vbz av-d pc-acp vvi pno21 pns31 vbz j;
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God thinks it a word big enough to encourage his desponding, and almost despairing people, Isa. 45. 22. Look unto me, for I am God.
God thinks it a word big enough to encourage his desponding, and almost despairing people, Isaiah 45. 22. Look unto me, for I am God.
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The reason why thou canst find no help among the creatures, is because they are not God, Isa. 31. 3. The Egyptians are men, and not God.
The reason why thou Canst find no help among the creatures, is Because they Are not God, Isaiah 31. 3. The egyptians Are men, and not God.
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And that you may know what he can do as God, look upon the work of Creation:
And that you may know what he can do as God, look upon the work of Creation:
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when God would hearten his people to rely upon him, he calls up their consideration hither, Isa. 44. 24, 25. 12. 15. What cannot he who made a world out of nothing, do? Could God call for a world,
when God would hearten his people to rely upon him, he calls up their consideration hither, Isaiah 44. 24, 25. 12. 15. What cannot he who made a world out of nothing, do? Could God call for a world,
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and it answered his call, and can not he save a poor sinner from perishing? doubtless he can:
and it answered his call, and can not he save a poor sinner from perishing? doubtless he can:
cc pn31 vvd po31 n1, cc vmb xx pns31 vvi dt j n1 p-acp vvg? av-j pns31 vmb:
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what serve all the Divine Attributes for, but to display the greatness and immensity of the power of God?
what serve all the Divine Attributes for, but to display the greatness and immensity of the power of God?
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And there you shall see how he is not only absolutely able, but also sutably laid in with sufficient supply to save the perishing souls of prodigal sinners from perdition:
And there you shall see how he is not only absolutely able, but also suitably laid in with sufficient supply to save the perishing Souls of prodigal Sinners from perdition:
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Christ is a great Store-house, in whom is laid up all provision needful for the famishing posterity of fallen Adam: the great discouragement of a convinced sinner is,
christ is a great Storehouse, in whom is laid up all provision needful for the famishing posterity of fallen Adam: the great discouragement of a convinced sinner is,
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how can God do it and be just? Though there be a fountain of goodness in God, able to satisfie the soul that enjoyes it,
how can God do it and be just? Though there be a fountain of Goodness in God, able to satisfy the soul that enjoys it,
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yet sin hath stopt up the channel, and Divine Justice interposeth, condemning the sinner to dy:
yet since hath stopped up the channel, and Divine justice interposeth, condemning the sinner to die:
av n1 vhz vvn a-acp dt n1, cc j-jn n1 vvz, vvg dt n1 pc-acp vvi:
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But now in Christ all these Channels are opened again;
But now in christ all these Channels Are opened again;
cc-acp av p-acp np1 d d n2 vbr vvn av;
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he hath satisfied Justice, and so broken open a new and and living way to God,
he hath satisfied justice, and so broken open a new and and living Way to God,
pns31 vhz vvn n1, cc av vvn av-j dt j cc cc j-vvg n1 p-acp np1,
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and presented him sitting on a Throne of Grace; and thus God is able, notwithstanding his Justice, to open treasures of many to sinners,
and presented him sitting on a Throne of Grace; and thus God is able, notwithstanding his justice, to open treasures of many to Sinners,
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and fill every hungry soul with good things. Divine sufficiency is by this means rendred communicable to the Children of men:
and fill every hungry soul with good things. Divine sufficiency is by this means rendered communicable to the Children of men:
cc vvi d j n1 p-acp j n2. np1 n1 vbz p-acp d n2 vvn j p-acp dt n2 pp-f n2:
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And it is in this sense the Apostle speaks, Eph. 3. 20. He is able to do more than we can ask or think.
And it is in this sense the Apostle speaks, Ephesians 3. 20. He is able to do more than we can ask or think.
cc pn31 vbz p-acp d n1 dt n1 vvz, np1 crd crd pns31 vbz j pc-acp vdi dc cs pns12 vmb vvi cc vvi.
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Otherwise it had been a mockery put upon dying sinners, to have told them of abundant store of Grace and good, which it was no wayes possible for them to come at.
Otherwise it had been a mockery put upon dying Sinners, to have told them of abundant store of Grace and good, which it was no ways possible for them to come At.
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Now it is your work and business to apply this to your condition, and say, though I am perishing, yet there is a possibility that I may be supplyed;
Now it is your work and business to apply this to your condition, and say, though I am perishing, yet there is a possibility that I may be supplied;
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though the world cannot relieve me, yet God can, and that not only by absolute power,
though the world cannot relieve me, yet God can, and that not only by absolute power,
cs dt n1 vmbx vvi pno11, av np1 vmb, cc cst xx av-j p-acp j n1,
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but in a feizable way of his own finding out: I may then live and not dy:
but in a feizable Way of his own finding out: I may then live and not die:
cc-acp p-acp dt j n1 pp-f po31 d vvg av: pns11 vmb av vvi cc xx vvi:
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And the very belief of this probability hath driven many a soul to him;
And the very belief of this probability hath driven many a soul to him;
cc dt j n1 pp-f d n1 vhz vvn d dt n1 p-acp pno31;
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and thou maist, as well as the poor leper, frame a petition and argument out of it; If thou wilt, thou canst.
and thou Mayest, as well as the poor leper, frame a petition and argument out of it; If thou wilt, thou Canst.
cc pns21 vm2, c-acp av c-acp dt j n1, vvb dt n1 cc n1 av pp-f pn31; cs pns21 vm2, pns21 vm2.
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Out of doubt it opens a door of hope, for a soul to know and believe, that if God will, he can both save him and be just.
Out of doubt it Opens a door of hope, for a soul to know and believe, that if God will, he can both save him and be just.
av pp-f n1 pn31 vvz dt n1 pp-f n1, p-acp dt n1 pc-acp vvi cc vvi, cst cs np1 vmb, pns31 vmb av-d vvi pno31 cc vbi j.
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2. That God is bountiful, and ready to relieve such as are in want:
2. That God is bountiful, and ready to relieve such as Are in want:
crd cst np1 vbz j, cc j pc-acp vvi d c-acp vbr p-acp n1:
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This may add to thy encouragement and hope, though thou art not certain that he will help thee:
This may add to thy encouragement and hope, though thou art not certain that he will help thee:
d vmb vvi p-acp po21 n1 cc n1, cs pns21 vb2r xx j cst pns31 vmb vvi pno21:
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The Prodigal did not know that his father would look upon him, but he knew him to be kind, and that put him foreward; so it should do thee;
The Prodigal did not know that his father would look upon him, but he knew him to be kind, and that put him forward; so it should do thee;
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hence God hath written his Name in letters of goodness, Exod. 34. 6, 7. And to help here,
hence God hath written his Name in letters of Goodness, Exod 34. 6, 7. And to help Here,
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1. Consider how much God doth for such as never return to him, nor ask mercy of him:
1. Consider how much God does for such as never return to him, nor ask mercy of him:
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God's general goodness should lead sinners to repentance, Rom. 2. 4. When you see how God spares prophane and wretched sinners, and suffers them to live; yea, provides liberally for them;
God's general Goodness should led Sinners to Repentance, Rom. 2. 4. When you see how God spares profane and wretched Sinners, and suffers them to live; yea, provides liberally for them;
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fills them with hid treasures, gives them more than heart can wish, and the waters of an overflowing cup are wrung out unto them,
fills them with hid treasures, gives them more than heart can wish, and the waters of an overflowing cup Are wrung out unto them,
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so that their hearts are filled with food and gladness, they crown their heads with Rose-buds,
so that their hearts Are filled with food and gladness, they crown their Heads with Rosebuds,
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and spend their dayes in wealth, and leave the residue to their babes:
and spend their days in wealth, and leave the residue to their babes:
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Argue from hence, what goodness hath he then in store for them that humble themselves, forsake their sins, repent,
Argue from hence, what Goodness hath he then in store for them that humble themselves, forsake their Sins, Repent,
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and return to him with their whole hearts?
and return to him with their Whole hearts?
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2. Consider how many repenting Prodigals have upon their return been entertained and made welcome by him, who once did as thou hast done, run themselves out, spent all,
2. Consider how many repenting Prodigals have upon their return been entertained and made welcome by him, who once did as thou hast done, run themselves out, spent all,
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and were ready to famish, but, betaking themselves to him, they were fed, and saved alive,
and were ready to famish, but, betaking themselves to him, they were fed, and saved alive,
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and this may give you hopes to find the like favour at his hand; Consider therefore,
and this may give you hope's to find the like favour At his hand; Consider Therefore,
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1. They were such who as little deserved this favour as thou:
1. They were such who as little deserved this favour as thou:
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they had nothing of merit for which they should be bid welcome, and relieved in their distress,
they had nothing of merit for which they should be bid welcome, and relieved in their distress,
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for all mankind stand guilty before God, Rom. 3. 19. 2. They had gone away from him, and wasted all in riot, as thou hast done:
for all mankind stand guilty before God, Rom. 3. 19. 2. They had gone away from him, and wasted all in riot, as thou hast done:
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What a Prodigal was Manasseh? how miserably had he run himself out? yet he obtained favour:
What a Prodigal was Manasses? how miserably had he run himself out? yet he obtained favour:
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What a great sinner had Paul been? yet he was accepted, 3. They were such as had as little to plead for themselves as thou hast:
What a great sinner had Paul been? yet he was accepted, 3. They were such as had as little to plead for themselves as thou hast:
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They had nothing to plead but mercy, condescending mercy, undeserved mercy:
They had nothing to plead but mercy, condescending mercy, undeserved mercy:
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they had no more to say for themselves than the poor publican had, Lord have mercy on me a sinner.
they had no more to say for themselves than the poor publican had, Lord have mercy on me a sinner.
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For themselves, or of themselves, all they could say, was only to make this poor Prodigal 's acknowledgment, vers. 19. and yet were not rejected, but found mercy.
For themselves, or of themselves, all they could say, was only to make this poor Prodigal is acknowledgment, vers. 19. and yet were not rejected, but found mercy.
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3. Consider what relentings there are in the hearts of men, especiall of Parents towards their Children:
3. Consider what relentings there Are in the hearts of men, especial of Parents towards their Children:
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for, that is the scope of the Parable, to argue from the less to the greater;
for, that is the scope of the Parable, to argue from the less to the greater;
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q. d. If a father can have so much mercy, a poor man, that hath but a little kindness, a little pitty with him, what may we hope then that God will do? Can a Prodigal so argue from his fathers bounty,q. worser. If a father can have so much mercy, a poor man, that hath but a little kindness, a little pity with him, what may we hope then that God will do? Can a Prodigal so argue from his Father's bounty,
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and encourage himself by it? how much more a poor guilty sinner from the bounty of God, with whom are everlasting mercies?
and encourage himself by it? how much more a poor guilty sinner from the bounty of God, with whom Are everlasting Mercies?
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4. Consider how richly God hath entertained returning sinners.
4. Consider how richly God hath entertained returning Sinners.
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The poorest, meanest Believer hath enough and to spare, no Believer in Christs family wants for any thing;
The Poorest, Meanest Believer hath enough and to spare, no Believer in Christ family Wants for any thing;
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that promise is fulfilled, Ps. 34. 10. God hath done for them more than they can express;
that promise is fulfilled, Ps. 34. 10. God hath done for them more than they can express;
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and though they sometimes seem to complain, yet it is their infirmity and infidelity:
and though they sometime seem to complain, yet it is their infirmity and infidelity:
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What can a Believer want which he hath not? Pardon of sin, title of inheritance to all good things, favour with God, grace to serve him, a fatherly care for him;
What can a Believer want which he hath not? Pardon of since, title of inheritance to all good things, favour with God, grace to serve him, a fatherly care for him;
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yea, and to spare, he hath joyes, consolations, ravishing of soul; he may, not only feed, but feast it by faith on Jesus Christ:
yea, and to spare, he hath Joys, consolations, ravishing of soul; he may, not only feed, but feast it by faith on jesus christ:
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If you say, what is all this to me, who have no lot or share in this matter? I answer, it is this to thee, it should encourage thee to hope,
If you say, what is all this to me, who have no lot or share in this matter? I answer, it is this to thee, it should encourage thee to hope,
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and not utterly to despare of finding mercy;
and not utterly to despair of finding mercy;
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and from hence to animate thy soul to go to God, and wait upon him for it, to seek him diligently in the use of means;
and from hence to animate thy soul to go to God, and wait upon him for it, to seek him diligently in the use of means;
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and to resolve not to sit still & dy of the famine silently, but to make thy moan to God,
and to resolve not to fit still & die of the famine silently, but to make thy moan to God,
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and pour out thy complaint before him; to arise and leave this far country where there is nothing but famine and death,
and pour out thy complaint before him; to arise and leave this Far country where there is nothing but famine and death,
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and, with the Prodigal, take up a resolution to return to God, and ask gracious entertainment with him for a poor dying perishing sinner, who is he alone with whom the fatherless findeth mercy.
and, with the Prodigal, take up a resolution to return to God, and ask gracious entertainment with him for a poor dying perishing sinner, who is he alone with whom the fatherless finds mercy.
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Where is the beginning of that motion, I will arise, and the progress, and go? or the respect that it bears to both the termes;
Where is the beginning of that motion, I will arise, and the progress, and go? or the respect that it bears to both the terms;
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But it here mainly intends his going to God as a Father of Mercies. 3. The form of Repentance it self; I will arise, and go:
But it Here mainly intends his going to God as a Father of mercies. 3. The from of Repentance it self; I will arise, and go:
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though it may possibly be intimated to us by this words, being so often used in the parable, that by vertue of the Everlasting Covenant of Redemption, every Elect Person, in his greatest degeneracy and Prodigality, is looked upon as a Child, chosen in Christ to the Adoption of Children:
though it may possibly be intimated to us by this words, being so often used in the parable, that by virtue of the Everlasting Covenant of Redemption, every Elect Person, in his greatest degeneracy and Prodigality, is looked upon as a Child, chosen in christ to the Adoption of Children:
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and because this Anastasie, presumes a former Apostasie, hence,
and Because this Anastasie, Presumest a former Apostasy, hence,
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and hence the nown is used for a resurrection, either from sin, or from the grave:
and hence the noun is used for a resurrection, either from since, or from the grave:
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And the word [ rise ] properly signifies, rising again: q. d. after some fall:
And the word [ rise ] properly signifies, rising again: q. worser. After Some fallen:
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to his father, I will go to him: In the Greek it is, rising, I will go:
to his father, I will go to him: In the Greek it is, rising, I will go:
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to the far country, I will arise, i. e. I will sit or tarry no longer here, I will leave it:
to the Far country, I will arise, i. e. I will fit or tarry no longer Here, I will leave it:
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I here intend not to make particular enquiry;
I Here intend not to make particular enquiry;
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2. The terminus ad quem: or whether he will go, to his father: How God may be said to be his father, who is an unregenerate profligate sinner:
2. The terminus ad Whom: or whither he will go, to his father: How God may be said to be his father, who is an unregenerate profligate sinner:
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though not locally, yet spiritually distant from God, far from him in heart and life; this is it he will leave:
though not locally, yet spiritually distant from God, Far from him in heart and life; this is it he will leave:
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1. The terminus â quo: the place from whence he came, viz. his farr Country: where he was,
1. The terminus â quo: the place from whence he Come, viz. his Far Country: where he was,
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I will arise, and go to my father. In this the work of Repentance is generally, and comprehensively intimated, in which there is;I will arise, and go to my father. In this the work of Repentance is generally, and comprehensively intimated, in which there is;
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1. The first part of his resolution is general: viz. that he will return to his father;
1. The First part of his resolution is general: viz. that he will return to his father;
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DOCT. I. The goodness of God, is the great motive to true Repentance, Rom. 2. 4. God wins the soul to himself nextly, not by terrours, but his benignity.DOCT. I. The Goodness of God, is the great motive to true Repentance, Rom. 2. 4. God wins the soul to himself nextly, not by terrors, but his benignity.
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It is true, God prepares them to entertain his kindness, by terrible discoveries, that so he may make it the more welcome;
It is true, God prepares them to entertain his kindness, by terrible discoveries, that so he may make it the more welcome;
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but still, these do but terrifie, amaze, make afraid;
but still, these do but terrify, amaze, make afraid;
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but this is that which wins the soul, breaks the heart, encourageth hope, and by this way the spirit worketh the soul to Repentance.
but this is that which wins the soul, breaks the heart, Encourageth hope, and by this Way the Spirit works the soul to Repentance.
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Hence that, Job 13. 20, 21.
Hence that, Job 13. 20, 21.
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USE, Thus may teach us that for Ministers to preach nothing but terrours, or for poor awakened souls to look upon nothing but terrours, is not the way to promote the work of the Gospel, or conversion of Souls: This drives only to despair:USE, Thus may teach us that for Ministers to preach nothing but terrors, or for poor awakened Souls to look upon nothing but terrors, is not the Way to promote the work of the Gospel, or conversion of Souls: This drives only to despair:
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All our Doctrines, and all our hopes, must center in the free Grace of God. But I come to the words themselves.
All our Doctrines, and all our hope's, must centre in the free Grace of God. But I come to the words themselves.
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and is it possible that a dead man should rise and go by his own strength, till a vital principle be put into him? as well might Lazarus, dead and ready to stink, have by his own vertue shaken off his grave cloths,
and is it possible that a dead man should rise and go by his own strength, till a vital principle be put into him? as well might Lazarus, dead and ready to stink, have by his own virtue shaken off his grave clothes,
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and come forth without a Divine word, as the sinner, fallen and dead in sin, rise and return to God:
and come forth without a Divine word, as the sinner, fallen and dead in since, rise and return to God:
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this is an act of spiritual life and requires a principle of it, and that can proceed from no less power than Omnipotency:
this is an act of spiritual life and requires a principle of it, and that can proceed from no less power than Omnipotency:
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Paul therefore compares it with the work of Creation, 2 Cor. 4. 6. and with the power of Resurrection, Eph. 1. 19. 20. It is true, it is the man that riseth, and goeth; the act of Repentance proceeds formally from the Believer;Paul Therefore compares it with the work of Creation, 2 Cor. 4. 6. and with the power of Resurrection, Ephesians 1. 19. 20. It is true, it is the man that Riseth, and Goes; the act of Repentance proceeds formally from the Believer;
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but it is God by his Spirit that enforms him with this power and grace, whereby he is enabled to do it.
but it is God by his Spirit that informs him with this power and grace, whereby he is enabled to do it.
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Hence also we see how ineffectual means of themselves must needs be, unless they be influenced by the spirit of grace:
Hence also we see how ineffectual means of themselves must needs be, unless they be influenced by the Spirit of grace:
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how vainly do they dream who attribute to man a power of converting himself, and put a Divine honour upon Moral swasion,
how vainly do they dream who attribute to man a power of converting himself, and put a Divine honour upon Moral suasion,
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as if it could of it self attract and draw the heart after it? No,
as if it could of it self attract and draw the heart After it? No,
c-acp cs pn31 vmd pp-f pn31 n1 vvi cc vvi dt n1 p-acp pn31? uh-dx,
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2347
though God require means and ordinances, yet they are but the staff of Elisha, and except the Lord God be there, the touch awakens not the dead man.
though God require means and ordinances, yet they Are but the staff of Elisha, and except the Lord God be there, the touch awakens not the dead man.
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Ezekiel must prophesie over the dry bones, but it is the spirit that moves to bring them together, and puts life into them. Ezekielem must prophesy over the dry bones, but it is the Spirit that moves to bring them together, and puts life into them.
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Let no man then ascribe this to himself;
Let no man then ascribe this to himself;
vvb dx n1 av vvi d p-acp px31;
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2350
it may be thou knowest not how this wind blew, or how this babe of grace was formed;
it may be thou Knowest not how this wind blew, or how this babe of grace was formed;
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no more doth the Child how it was begotten and formed in the womb:
no more does the Child how it was begotten and formed in the womb:
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but if you find the effect, that you are enabled to arise and go to your heavenly father, you must say the singer of God was here,
but if you find the Effect, that you Are enabled to arise and go to your heavenly father, you must say the singer of God was Here,
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and ascribe all the glory of it to him. USE, 2. This discovereth their vain and presumptuous hopes, who live and ly in sin,
and ascribe all the glory of it to him. USE, 2. This Discovereth their vain and presumptuous hope's, who live and lie in since,
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and yet expect to be saved: and yet there are a great many of these;
and yet expect to be saved: and yet there Are a great many of these;
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2355
they boast of their hopes, and yet tarry in their far country, live among the swine,
they boast of their hope's, and yet tarry in their Far country, live among the Swine,
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and feed upon husks, they are far from God, and will not return to him by Repentance;
and feed upon husks, they Are Far from God, and will not return to him by Repentance;
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they hold their vain courses, and approve not of the wayes of holiness;
they hold their vain courses, and approve not of the ways of holiness;
pns32 vvb po32 j n2, cc vvb xx pp-f dt n2 pp-f n1;
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2358
these certainly forsake their own mercies, and will be found among the dead and not among the living:
these Certainly forsake their own Mercies, and will be found among the dead and not among the living:
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had not the Prodigal resolved to rise and return, he had perished, and so must all these, Psal. 73. 27. They that are far from thee, shall perish. USE, 3. For Examination;
had not the Prodigal resolved to rise and return, he had perished, and so must all these, Psalm 73. 27. They that Are Far from thee, shall perish. USE, 3. For Examination;
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it may put us upon it by this Rule to try our hopes of Salvation, whither they be rightly grounded,
it may put us upon it by this Rule to try our hope's of Salvation, whither they be rightly grounded,
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and hopes that shall not perish: Thou art by nature a Child of wrath;
and hope's that shall not perish: Thou art by nature a Child of wrath;
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thou hast been a poor Prodigal, hast destroyed thy self, and in this state there is nothing but misery to be expected, Rom. 3. 16. Destruction and misery are in all their wayes.
thou hast been a poor Prodigal, hast destroyed thy self, and in this state there is nothing but misery to be expected, Rom. 3. 16. Destruction and misery Are in all their ways.
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In God only is help, and that is only to be had in going to him,
In God only is help, and that is only to be had in going to him,
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and thou canst not go to him, except thou risest and forsakest thy vain and carnal trust in lying vanities:
and thou Canst not go to him, except thou risest and forsakest thy vain and carnal trust in lying vanities:
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2365
Where art thou? what hast thou done? art thou pursuing lies? art thou sitting still and despairing? or art thou going upon thy return to God? art thou yet deliberating,
Where art thou? what hast thou done? art thou pursuing lies? art thou sitting still and despairing? or art thou going upon thy return to God? art thou yet deliberating,
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(46) doctrine (DIV3)
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2366
or art thou resolved? art thou consulting with flesh and blood? or hast thou said resolutely I will arise and go to my father? If thou art in the full purpose of thy heart set against sin,
or art thou resolved? art thou consulting with Flesh and blood? or hast thou said resolutely I will arise and go to my father? If thou art in the full purpose of thy heart Set against since,
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2367
and for the glory of God, resolving by his grace so to do, it is well;
and for the glory of God, resolving by his grace so to do, it is well;
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2368
this is accepted of God, and he that gives to will, will also give to do:
this is accepted of God, and he that gives to will, will also give to do:
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But if it be not so, what is thy hope built upon? what are thy comforts but delusions? what are thy assurances but undoing deceit? USE, 4. For Exhortation;
But if it be not so, what is thy hope built upon? what Are thy comforts but delusions? what Are thy assurances but undoing deceit? USE, 4. For Exhortation;
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2370
and let me direct it particularly to such as, being under the sense of perishing in themselves, have made discovery of the great power and goodness of God,
and let me Direct it particularly to such as, being under the sense of perishing in themselves, have made discovery of the great power and Goodness of God,
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2371
and received some preparatory hope by it; he hence encouraged and counselled to arise and go to God:
and received Some preparatory hope by it; he hence encouraged and counseled to arise and go to God:
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Do you feel your selves under a condition so miserable, and have you discovered an object so glorious and sutable? take heart,
Do you feel your selves under a condition so miserable, and have you discovered an Object so glorious and suitable? take heart,
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2373
and resolve to adventure into his presence, and throw your selves upon him.
and resolve to adventure into his presence, and throw your selves upon him.
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Consider, God therefore reveals himself to be such an one to such as you are, to this very end that you may be wooed and won to him;
Consider, God Therefore reveals himself to be such an one to such as you Are, to this very end that you may be wooed and wone to him;
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and if now you put him away by unbelief, you will slight Mercy.
and if now you put him away by unbelief, you will slight Mercy.
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Remember withal, though there be so much supply with God, as is enough to make you compleatly happy,
remember withal, though there be so much supply with God, as is enough to make you completely happy,
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and to spare, yet it is only for comers:
and to spare, yet it is only for comers:
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2378
If you will taste of this Feast you must accept of the invitation, and come and be ghuests;
If you will taste of this Feast you must accept of the invitation, and come and be guests;
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you must come out of those hedge-rows, and high-wayes in which you ly starving, you must go to the waters, if you will have wine and milk, Isa. 55. 1. Halt no longer between two opinions;
you must come out of those hedgerows, and highways in which you lie starving, you must go to the waters, if you will have wine and milk, Isaiah 55. 1. Halt no longer between two opinions;
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if it be good perishing, sit still, but if it be good to be saved arise and come away;
if it be good perishing, fit still, but if it be good to be saved arise and come away;
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come to a resolution, draw up your conclusion.
come to a resolution, draw up your conclusion.
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If you object and say, I can resolve nothing of my self, except God put his Grace and resolution in me;
If you Object and say, I can resolve nothing of my self, except God put his Grace and resolution in me;
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I answer, It is true, but remember also, that as God is a free Agent,
I answer, It is true, but Remember also, that as God is a free Agent,
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so we are obliged by duty, and the ty of it is such, that we must,
so we Are obliged by duty, and the ty of it is such, that we must,
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except we will bring guilt upon our selves, set about it;
except we will bring guilt upon our selves, Set about it;
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and this is our duty, to believe, and resolve, not in your strength, but in the strength of God;
and this is our duty, to believe, and resolve, not in your strength, but in the strength of God;
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nay, it is one of Satans cheats, to tell us we must wait before we 〈 ◊ 〉, till we discover Grace coming in,
nay, it is one of Satan cheats, to tell us we must wait before we 〈 ◊ 〉, till we discover Grace coming in,
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whereas the habits of Grace come in undiscerned, and the first fruit of Grace is to be found in the resolution it self:
whereas the habits of Grace come in undiscerned, and the First fruit of Grace is to be found in the resolution it self:
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If God helps us to this resolution, we must by that know that his Spirit is come into us;
If God helps us to this resolution, we must by that know that his Spirit is come into us;
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and it is our duty, in the use of means to stirr up our selves to believe.
and it is our duty, in the use of means to stir up our selves to believe.
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Resolve then in the strength of God; here thou art perishing, there is mercy with him that he may be feared:
Resolve then in the strength of God; Here thou art perishing, there is mercy with him that he may be feared:
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he saith, if thou comest he will not upbraid thee:
he Says, if thou Comest he will not upbraid thee:
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he saith, The hungry he will satisfie with bread, and give the longing soul the desires of his heart:
he Says, The hungry he will satisfy with bred, and give the longing soul the Desires of his heart:
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he saith, he will give the weary rest; in a word, if ever you obtain Salvation it must be with him;
he Says, he will give the weary rest; in a word, if ever you obtain Salvation it must be with him;
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hills, mountains, all created beings will not afford it:
hills, Mountains, all created beings will not afford it:
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2396
Thou hast tyred thy self to no purpose in seeking it there already, and why shouldest thou again make a vain essay? if God will he can;
Thou hast tired thy self to no purpose in seeking it there already, and why Shouldst thou again make a vain essay? if God will he can;
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and he is a merciful God; the fatherless have found him so:
and he is a merciful God; the fatherless have found him so:
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Do thou but resolve to leave all for him, and make choice of him for thy trust,
Do thou but resolve to leave all for him, and make choice of him for thy trust,
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2399
and he will do it for thee, what ever it be that thou wantest, grace, glory,
and he will do it for thee, what ever it be that thou Wantest, grace, glory,
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and every good thing will he bestow upon thee.
and every good thing will he bestow upon thee.
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Hence God in the proclamation of his Grace thus invites, Jer. 3. 12, 13. & 4. 1. Hos. 14. 1. In the Explication we may consider. 1. The import of this rising and going to his father. 2. Thereasons of the Doctrine.
Hence God in the proclamation of his Grace thus invites, Jer. 3. 12, 13. & 4. 1. Hos. 14. 1. In the Explication we may Consider. 1. The import of this rising and going to his father. 2. Thereasons of the Doctrine.
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As he formerly went away from him, so now he must return to him:
As he formerly went away from him, so now he must return to him:
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DOCT. I. If ever the perishing sinner hopes to be saved, he must rise again, and go to God.
DOCT. I. If ever the perishing sinner hope's to be saved, he must rise again, and go to God.
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It therefore presumes that the Spirit of God hath been at work, moving upon the dead soul,
It Therefore Presumest that the Spirit of God hath been At work, moving upon the dead soul,
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they are only living things that move by a power implanted in them:
they Are only living things that move by a power implanted in them:
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It is the property of dead things to ly still and move no further then they are forcibly moved;
It is the property of dead things to lie still and move no further then they Are forcibly moved;
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Self-motion, such as rising is, is a life act, and supposeth a life habit:
Self-motion, such as rising is, is a life act, and Supposeth a life habit:
n1, d c-acp vvg vbz, vbz dt n1 n1, cc vvz dt n1 n1:
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2. It implyes that in order to true Repentance, the soul must be furnished with a new principle of spiritual life:
2. It Implies that in order to true Repentance, the soul must be furnished with a new principle of spiritual life:
crd pn31 vvz cst p-acp n1 p-acp j n1, dt n1 vmb vbi vvn p-acp dt j n1 pp-f j n1:
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but the Almighty power of God that giveth Repentance.
but the Almighty power of God that gives Repentance.
cc-acp dt j-jn n1 pp-f np1 cst vvz n1.
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nay, they are dead in Sin, for this rising is a resurrection, Eph. 2. 1. And this shews that it is not a man's own strength,
nay, they Are dead in since, for this rising is a resurrection, Ephesians 2. 1. And this shows that it is not a Man's own strength,
uh-x, pns32 vbr j p-acp n1, p-acp d n-vvg vbz dt n1, np1 crd crd cc d vvz cst pn31 vbz xx dt ng1 d n1,
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but have lost it by Sin, and now the whole race of mankind, till Grace raiseth them, ly groveling in iniquity;
but have lost it by since, and now the Whole raze of mankind, till Grace Raiseth them, lie groveling in iniquity;
cc-acp vhb vvn pn31 p-acp n1, cc av dt j-jn n1 pp-f n1, c-acp n1 vvz pno32, vvb vvg p-acp n1;
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God made man upright, in our first Parents we once had a standing in God's favour,
God made man upright, in our First Parents we once had a standing in God's favour,
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A man that never was up may rise; but he was once standing that riseth again:
A man that never was up may rise; but he was once standing that Riseth again:
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God therefore useth this as an argument to quicken them to Repentance, Hos. 14. 1. Thou hast fallen by thine iniquity.
God Therefore uses this as an argument to quicken them to Repentance, Hos. 14. 1. Thou hast fallen by thine iniquity.
np1 av vvz d p-acp dt n1 pc-acp vvi pno32 p-acp n1, np1 crd crd pns21 vh2 vvn p-acp po21 n1.
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and breathing into it the breath of life: our Saviour saith, it is the spirit that quickeneth:
and breathing into it the breath of life: our Saviour Says, it is the Spirit that Quickeneth:
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He gives life to dry bones, and then they rise and walk, else they had never forgone their Graves:
He gives life to dry bones, and then they rise and walk, Else they had never forgone their Graves:
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A dead carcass cannot so much as will to arise. 3. It implyes that in true Repentance there must be a forsaking of all Sin:
A dead carcase cannot so much as will to arise. 3. It Implies that in true Repentance there must be a forsaking of all since:
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we must not ly in Sin, if we will return to God: those are directly opposite terms, Sin and God are contraties;
we must not lie in since, if we will return to God: those Are directly opposite terms, since and God Are contraties;
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the farr Country in which the Prodigal was, is the Kingdom of Sin, which he must leave, else he can never come to his father;
the Far Country in which the Prodigal was, is the Kingdom of since, which he must leave, Else he can never come to his father;
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nor can a sinner ever come to God, till he hath rejected and abandoned his sinful life and way:
nor can a sinner ever come to God, till he hath rejected and abandoned his sinful life and Way:
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Hence that counsel, Isa. 55. 7. Let the wicked forsake his way. There is no salvation to be had by sitting still.
Hence that counsel, Isaiah 55. 7. Let the wicked forsake his Way. There is no salvation to be had by sitting still.
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2. Going to his father implyes these things.
2. Going to his father Implies these things.
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1. That every natural man, in his unconverted state, is at a great distance from God:
1. That every natural man, in his unconverted state, is At a great distance from God:
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Sin is therefore said to make a separation, Isa. 59. 2. This means not a local distance,
since is Therefore said to make a separation, Isaiah 59. 2. This means not a local distance,
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for Gods Omnipresence fills all places, and is with the sinner to eye and observe diligently all his wayes:
for God's Omnipresence fills all places, and is with the sinner to eye and observe diligently all his ways:
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but it intends a distance in heart and affection, an alienation; that God and the sinner are enemies;
but it intends a distance in heart and affection, an alienation; that God and the sinner Are enemies;
cc-acp pn31 vvz dt n1 p-acp n1 cc n1, dt n1; cst np1 cc dt n1 vbr n2;
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he hates God's law and wayes, as God hates his way and course;
he hates God's law and ways, as God hates his Way and course;
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God is therefore said to see the proud afar off, Psal. 178. 6. And the sinner is said to be far from God, Psal. 73. 27.
God is Therefore said to see the proud afar off, Psalm 178. 6. And the sinner is said to be Far from God, Psalm 73. 27.
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it speakes that man was once in a good state, but now hath Iost it:
it speaks that man was once in a good state, but now hath Lost it:
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1. Rising being an Anastasie, implyes the sinner before conversion to be in a state of Apostasie, or a fallen state:
1. Rising being an Anastasie, Implies the sinner before conversion to be in a state of Apostasy, or a fallen state:
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I shall not here speak, only of the act resembled by these allusions of rising an going. 1. Rising implyes these things.
I shall not Here speak, only of the act resembled by these allusions of rising an going. 1. Rising Implies these things.
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1. The import of this rising and going: we heard in general, that it denotes the act of Repentance, not as separated from,
1. The import of this rising and going: we herd in general, that it denotes the act of Repentance, not as separated from,
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Of the motives and means of it:
Of the motives and means of it:
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it is the latter of these we are now speaking of, which is a saving turning from sin to God.
it is the latter of these we Are now speaking of, which is a Saving turning from since to God.
pn31 vbz dt d pp-f d pns12 vbr av vvg pp-f, r-crq vbz dt j-vvg n1 p-acp n1 p-acp np1.
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Repentance is of two sorts, Legal, and Evangelical;
Repentance is of two sorts, Legal, and Evangelical;
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Now this Repentance of Faith is sutably expressed by these two phrases, and if they be well pondered, they will give light to the nature of it:
Now this Repentance of Faith is suitably expressed by these two phrases, and if they be well pondered, they will give Light to the nature of it:
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Faith and Repentance are propounded in the Gospel as conjunct, Mark 1. 15. Repent, and believe the Gospel. Because they are practically inseparable:
Faith and Repentance Are propounded in the Gospel as conjunct, Mark 1. 15. repent, and believe the Gospel. Because they Are practically inseparable:
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but as the first fruit of saving Faith, and therefore both implying and including of it:
but as the First fruit of Saving Faith, and Therefore both implying and including of it:
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2. That in Repentance it is not enough to leave off sinful wayes and courses, but we must also put holiness in practice:
2. That in Repentance it is not enough to leave off sinful ways and courses, but we must also put holiness in practice:
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rising out of sin is neither true nor sufficient, except there be returning unto God,
rising out of since is neither true nor sufficient, except there be returning unto God,
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hence they are both put together, Isa. 35. 7. This is but like the Pharisee's negatives which could not declare him justified:
hence they Are both put together, Isaiah 35. 7. This is but like the Pharisee's negatives which could not declare him justified:
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if he gives us legs we must go, Cant. 1. 4. God so calls a sinner in conversion,
if he gives us legs we must go, Cant 1. 4. God so calls a sinner in conversion,
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3. That God alone is the object of true Repentance: He goes to his father. It is vain for an awakened sinner to go any where else,;
3. That God alone is the Object of true Repentance: He Goes to his father. It is vain for an awakened sinner to go any where Else,;
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it is but to wander from mountain to hill, from one vanity to another; hence that restriction, Jer. 4. 1. If thou wilt return, return to me.
it is but to wander from mountain to hill, from one vanity to Another; hence that restriction, Jer. 4. 1. If thou wilt return, return to me.
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The distressed soul is full of projects, and would try many conclusions, but the repenting Believer is resolved in this, that he will go to God,
The distressed soul is full of projects, and would try many conclusions, but the repenting Believer is resolved in this, that he will go to God,
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and no whither else, Jer. 3. 23. Joh. 6. 68.
and no whither Else, Jer. 3. 23. John 6. 68.
cc dx c-crq av, np1 crd crd np1 crd crd
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4. That in the work of conversion, there is not only a passive reception of grace,
4. That in the work of conversion, there is not only a passive reception of grace,
crd cst p-acp dt n1 pp-f n1, pc-acp vbz xx av-j dt j n1 pp-f n1,
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but also an actual improvment of it unto active Repentance. If God gives us life we must stir;
but also an actual improvement of it unto active Repentance. If God gives us life we must stir;
cc-acp av dt j n1 pp-f pn31 p-acp j n1. cs np1 vvz pno12 n1 pns12 vmb vvi;
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we must not only cease to do evil, but we must also learn to do well.
we must not only cease to do evil, but we must also Learn to do well.
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as that he makes him answer his call, rise and come away.
as that he makes him answer his call, rise and come away.
c-acp cst pns31 vvz pno31 vvi po31 n1, vvb cc vvn av.
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Reas. 1. From the nature of saving faith, which is a trusting in God for life:Reas. 1. From the nature of Saving faith, which is a trusting in God for life:
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Now such trust of thesoul necessarily requires repentance in both parts of it: for, if God be trusted in, all other trust must needs be forsaken and rejected:
Now such trust of thesoul necessarily requires Repentance in both parts of it: for, if God be trusted in, all other trust must needs be forsaken and rejected:
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to dwel by Cisterns argues the fountain is relinquished:
to dwell by Cisterns argues the fountain is relinquished:
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He that will find mercy, must say Ashur shall not save; and if God be trusted in for life,
He that will find mercy, must say Ashur shall not save; and if God be trusted in for life,
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then the soul must needs go to him for it, Isa. 55. 1. Faith without exercise is dead,
then the soul must needs go to him for it, Isaiah 55. 1. Faith without exercise is dead,
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and the working of faith and love is the exercise of Repentance, as without faith there is no salvation,
and the working of faith and love is the exercise of Repentance, as without faith there is no salvation,
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so faith cannot be, but it will bring forth fruit in Repentance.
so faith cannot be, but it will bring forth fruit in Repentance.
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Reas. 2. Because, as happiness and misery are contraries, so the way to the one and the other must be contrary:Reas. 2. Because, as happiness and misery Are contraries, so the Way to the one and the other must be contrary:
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Now the way in which man brought himself into misery was by departing from God and falling into Sin. The Prophet describes it, Jer. 2. 13. and aslong as the cause of misery remains, the continuance of it must be:
Now the Way in which man brought himself into misery was by departing from God and falling into Sin. The Prophet describes it, Jer. 2. 13. and aslong as the cause of misery remains, the Continuance of it must be:
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As long as a sinner lyeth in Sin, he must needs be miserable:
As long as a sinner lies in since, he must needs be miserable:
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the foundation of happiness is laid in saving us from Sin, Mat. 1. 12. He shall save his People from their sins.
the Foundation of happiness is laid in Saving us from since, Mathew 1. 12. He shall save his People from their Sins.
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And therefore the way to Salvation must be retrograde: i. e. by rising from Sin, and coming back to God.
And Therefore the Way to Salvation must be retrograde: i. e. by rising from since, and coming back to God.
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Man's felicity consists in his enjoyment of God; he cannot enjoy him till he comes to him;
Man's felicity consists in his enjoyment of God; he cannot enjoy him till he comes to him;
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every distance from God is a misery:
every distance from God is a misery:
d n1 p-acp np1 vbz dt n1:
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Sin is contrary to God, he therefore cannot in that sense come to us, his holiness forbids.
since is contrary to God, he Therefore cannot in that sense come to us, his holiness forbids.
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Christ doth not save us in our sins, but from our sins, and that is by working us to a true and and through Repentance:
christ does not save us in our Sins, but from our Sins, and that is by working us to a true and and through Repentance:
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a sinner must become holy, else he cannot see God, Heb. 12. 14.
a sinner must become holy, Else he cannot see God, Hebrew 12. 14.
dt n1 vmb vvi j, av pns31 vmbx vvi np1, np1 crd crd
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USE, 1. To teach us that it exceeds the power of a natural man to effect his own conversion,USE, 1. To teach us that it exceeds the power of a natural man to Effect his own conversion,
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or bring about his own salvation. Man by nature is dead in trespasses and sins;
or bring about his own salvation. Man by nature is dead in Trespasses and Sins;
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then you are fit to plead mercy.
then you Are fit to plead mercy.
cs pn22 vbr j pc-acp vvi n1.
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Remember therefore that God made man upright, it is he that hath sought out many inventions.
remember Therefore that God made man upright, it is he that hath sought out many Inventions.
np1 av d np1 vvd n1 av-j, pn31 vbz pns31 cst vhz vvn av d n2.
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God hath given to no tempters, either Men or Devils, power over your wills to compel them.
God hath given to no tempters, either Men or Devils, power over your wills to compel them.
np1 vhz vvn p-acp dx n2, d n2 cc n2, n1 p-acp po22 n2 pc-acp vvi pno32.
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2. See how vile your Sin must be, in that it hath been against God: you never look aright upon it until you bring it up hither.
2. See how vile your since must be, in that it hath been against God: you never look aright upon it until you bring it up hither.
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It is true, Sin cannot rob God of his essential glory, which is out of the reach of the creatures malignity,
It is true, since cannot rob God of his essential glory, which is out of the reach of the creatures malignity,
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but his declarative glory is thereby abused:
but his declarative glory is thereby abused:
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you have not only wronged man that is a worm, but you have injured the God of Glory:
you have not only wronged man that is a worm, but you have injured the God of Glory:
pn22 vhb xx av-j vvn n1 cst vbz dt n1, cc-acp pn22 vhb vvn dt n1 pp-f n1:
(48) doctrine (DIV3)
483
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2570
It is his holy Law that you have broken, else it is not Sin; you have preferred a base lust, a lying vanity before him;
It is his holy Law that you have broken, Else it is not since; you have preferred a base lust, a lying vanity before him;
pn31 vbz po31 j n1 cst pn22 vhb vvn, av pn31 vbz xx n1; pn22 vhb vvn dt j n1, dt j-vvg n1 p-acp pno31;
(48) doctrine (DIV3)
483
Page 230
2571
you have rejected the rule of infinit wisdom, which only can direct man to his end:
you have rejected the Rule of infinite Wisdom, which only can Direct man to his end:
pn22 vhb vvn dt n1 pp-f j n1, r-crq av-j vmb vvi n1 p-acp po31 n1:
(48) doctrine (DIV3)
483
Page 231
2572
you have despised and trampled upon the great reward of happiness, which was propounded to you:
you have despised and trampled upon the great reward of happiness, which was propounded to you:
pn22 vhb vvn cc vvn p-acp dt j n1 pp-f n1, r-crq vbds vvn p-acp pn22:
(48) doctrine (DIV3)
483
Page 231
2573
you have cast off the yoke of supream soveraignty, under which you ought to have put your selves:
you have cast off the yoke of supreme sovereignty, under which you ought to have put your selves:
pn22 vhb vvn a-acp dt n1 pp-f j n1, p-acp r-crq pn22 vmd pc-acp vhi vvn po22 n2:
(48) doctrine (DIV3)
483
Page 231
2574
You have placed Sin in God's Throne, and given it the precedency;
You have placed since in God's Throne, and given it the precedency;
pn22 vhb vvn n1 p-acp npg1 n1, cc vvn pn31 dt n1;
(48) doctrine (DIV3)
483
Page 231
2575
you have slighted the gracious and precious invitations of the Gospel, which have been set before you;
you have slighted the gracious and precious invitations of the Gospel, which have been Set before you;
pn22 vhb vvn dt j cc j n2 pp-f dt n1, r-crq vhb vbn vvn p-acp pn22;
(48) doctrine (DIV3)
483
Page 231
2576
you that are worms of the dust, have risen up against an infinite Majesty:
you that Are worms of the dust, have risen up against an infinite Majesty:
pn22 cst vbr n2 pp-f dt n1, vhb vvn a-acp p-acp dt j n1:
(48) doctrine (DIV3)
483
Page 231
2577
And is not this a sore and grievous thing? Can you be too much affected for that Sin which is of so deep a dye? this is the true and kindly sence which every penitent Soul, enlightned by the Spirit of Grace, hath of his Sins.
And is not this a soar and grievous thing? Can you be too much affected for that since which is of so deep a die? this is the true and kindly sense which every penitent Soul, enlightened by the Spirit of Grace, hath of his Sins.
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(48) doctrine (DIV3)
483
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2579
Would you not have been afraid and ashamed, if sinful men like your selves had stood by and looked on when you committed these and those Sins? how then were you not afraid to do them when God looked on? if you did not consider it, was not that an Atheistical Spirit? or,
Would you not have been afraid and ashamed, if sinful men like your selves had stood by and looked on when you committed these and those Sins? how then were you not afraid to do them when God looked on? if you did not Consider it, was not that an Atheistical Spirit? or,
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(48) doctrine (DIV3)
484
Page 231
2580
if you cared not for, nor regarded it, was it not a brazen face? you were not afraid of his terrors,
if you cared not for, nor regarded it, was it not a brazen face? you were not afraid of his terrors,
cs pn22 vvd xx p-acp, ccx vvd pn31, vbds pn31 xx dt j n1? pn22 vbdr xx j pp-f po31 n2,
(48) doctrine (DIV3)
484
Page 231
2581
nor awed with his judgments, you either forgat God, which is desperate security, or you despised him which is high Prophaneness;
nor awed with his Judgments, you either forgot God, which is desperate security, or you despised him which is high Profaneness;
ccx vvn p-acp po31 n2, pn22 d vvd np1, r-crq vbz j n1, cc pn22 vvd pno31 r-crq vbz j n1;
(48) doctrine (DIV3)
484
Page 231
2582
Thus confess your Sins to God, if you hope to find mercy:
Thus confess your Sins to God, if you hope to find mercy:
av vvb po22 n2 p-acp np1, cs pn22 vvb pc-acp vvi n1:
(48) doctrine (DIV3)
484
Page 232
2583
hide not, cover them not under your tongues, be not afraid to make the worst of them;
hide not, cover them not under your tongues, be not afraid to make the worst of them;
vvb xx, vvb pno32 xx p-acp po22 n2, vbb xx j pc-acp vvi dt js pp-f pno32;
(48) doctrine (DIV3)
484
Page 232
2584
you cannot confess worse than God knows: judge your selves if you would not be judged of the Lord:
you cannot confess Worse than God knows: judge your selves if you would not be judged of the Lord:
pn22 vmbx vvi jc cs np1 vvz: vvb po22 n2 cs pn22 vmd xx vbi vvn pp-f dt n1:
(48) doctrine (DIV3)
484
Page 232
2585
if you now hide your Sins, God will unmask them before Angels and Men; but if you thus confess, God is just to forgive.
if you now hide your Sins, God will unmask them before Angels and Men; but if you thus confess, God is just to forgive.
cs pn22 av vvi po22 n2, np1 vmb vvi pno32 p-acp n2 cc n2; cc-acp cs pn22 av vvi, np1 vbz j pc-acp vvi.
(48) doctrine (DIV3)
484
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2586
Be not afraid to confess your selves the chief of Sinners;
Be not afraid to confess your selves the chief of Sinners;
vbb xx j pc-acp vvi po22 n2 dt n-jn pp-f n2;
(48) doctrine (DIV3)
484
Page 232
2587
this cannot set you beyond the hope of mercy, since Christ is more able to save,
this cannot Set you beyond the hope of mercy, since christ is more able to save,
d vmbx vvi pn22 p-acp dt n1 pp-f n1, c-acp np1 vbz av-dc j pc-acp vvi,
(48) doctrine (DIV3)
484
Page 232
2588
than we are to destroy our selves, since it is before a God who can abundantly pardon; since Christs business is to save Sinners, labour to know and confess your selves to be really and truly so:
than we Are to destroy our selves, since it is before a God who can abundantly pardon; since Christ business is to save Sinners, labour to know and confess your selves to be really and truly so:
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(48) doctrine (DIV3)
484
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2589
and the more you know and feel your selves to be such, the more encouragement you have to go to Christ.
and the more you know and feel your selves to be such, the more encouragement you have to go to christ.
cc dt av-dc pn22 vvb cc vvb po22 n2 pc-acp vbi d, dt av-dc n1 pn22 vhb pc-acp vvi p-acp np1.
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484
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2590
Remember Sin hath taken away all other Pleas from fallen man, and left no room for him to say any thing more or other,
remember since hath taken away all other Pleasant from fallen man, and left no room for him to say any thing more or other,
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(48) doctrine (DIV3)
484
Page 232
2591
for, or of himself, but that he hath sinned, and thereby exposed himself to wrath,
for, or of himself, but that he hath sinned, and thereby exposed himself to wrath,
c-acp, cc pp-f px31, cc-acp cst pns31 vhz vvn, cc av vvn px31 p-acp n1,
(48) doctrine (DIV3)
484
Page 232
2592
and hath no other thing to fly to, but the Grace of God in Christ Jesus;
and hath no other thing to fly to, but the Grace of God in christ jesus;
cc vhz dx j-jn n1 pc-acp vvi p-acp, cc-acp dt n1 pp-f np1 p-acp np1 np1;
(48) doctrine (DIV3)
484
Page 232
2593
on which account it is that he hath this one plea left him humbly to present.
on which account it is that he hath this one plea left him humbly to present.
p-acp r-crq n1 pn31 vbz cst pns31 vhz d crd n1 vvd pno31 av-j pc-acp vvi.
(48) doctrine (DIV3)
484
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2594
For thy Name sake, O Lord! pardon my iniquity, for it is very great. For thy Name sake, Oh Lord! pardon my iniquity, for it is very great.
p-acp po21 n1 n1, uh n1! vvb po11 n1, c-acp pn31 vbz av j.
(48) doctrine (DIV3)
484
Page 232
2578
3. How bold must that Sin needs be, which hath been committed before the face and presence of God.
3. How bold must that since needs be, which hath been committed before the face and presence of God.
crd q-crq j vmb d n1 av vbi, r-crq vhz vbn vvn p-acp dt n1 cc n1 pp-f np1.
(48) doctrine (DIV3)
484
Page 231
2412
DOCT.
DOCT.
np1.
(48) doctrine (DIV3)
455
Page 218
2413
Where God gives true Repentance, such an one will confess his sins with the greatest aggravation. Where God gives true Repentance, such an one will confess his Sins with the greatest aggravation.
c-crq np1 vvz j n1, d dt pi vmb vvi po31 n2 p-acp dt js n1.
(48) doctrine (DIV3)
455
Page 218
2414
He will not mince or extenuate, and go about to make them look little and small,
He will not mince or extenuate, and go about to make them look little and small,
pns31 vmb xx vvi cc vvi, cc vvb a-acp pc-acp vvi pno32 vvi j cc j,
(48) doctrine (DIV3)
456
Page 218
2415
but acknowledge them in their height & greatness; present them in their blackest and ugliest colours:
but acknowledge them in their height & greatness; present them in their Blackest and ugliest colours:
cc-acp vvb pno32 p-acp po32 n1 cc n1; vvb pno32 p-acp po32 js-jn cc js n2:
(48) doctrine (DIV3)
456
Page 218
2416
so doth this Prodigal son resolve to go to his father, and so did.
so does this Prodigal son resolve to go to his father, and so did.
av vdz d j-jn n1 vvb pc-acp vvi p-acp po31 n1, cc av vdd.
(48) doctrine (DIV3)
456
Page 218
2417
Though every sin in its proper nature nakedly considered, as it is a Transgression of the Laws of God,
Though every since in its proper nature nakedly considered, as it is a Transgression of the Laws of God,
cs d n1 p-acp po31 j n1 av-j vvn, c-acp pn31 vbz dt n1 pp-f dt n2 pp-f np1,
(48) doctrine (DIV3)
457
Page 218
2418
an affront offered, and an offence given to the Majesty of Heaven, is on that account great;
an affront offered, and an offence given to the Majesty of Heaven, is on that account great;
dt n1 vvd, cc dt n1 vvn p-acp dt n1 pp-f n1, vbz p-acp d n1 j;
(48) doctrine (DIV3)
457
Page 218
2419
yet there are several circumstances with which it is clothed, which, if truly looked upon, do exaggerate or heighten the vileness of it:
yet there Are several Circumstances with which it is clothed, which, if truly looked upon, do exaggerate or heighten the vileness of it:
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(48) doctrine (DIV3)
457
Page 218
2420
these the Hypocrite endeavours to cover over, and hopes thereby to excuse himself â tanto, as the Pharisee, I am not thus and so:
these the Hypocrite endeavours to cover over, and hope's thereby to excuse himself â tanto, as the Pharisee, I am not thus and so:
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(48) doctrine (DIV3)
457
Page 219
2421
but contrariwise, in sound Repentance, when the sinner comes to humble himself before God, and confess his sins, he makes himself as vile as he can: Sin is made exceeding sinful.
but contrariwise, in found Repentance, when the sinner comes to humble himself before God, and confess his Sins, he makes himself as vile as he can: since is made exceeding sinful.
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(48) doctrine (DIV3)
457
Page 219
2422
An hypocrite hopes to plead that he hath not been so bad, therefore he may hope for mercy;
an hypocrite hope's to plead that he hath not been so bad, Therefore he may hope for mercy;
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(48) doctrine (DIV3)
457
Page 219
2423
but Paul was of another mind, 1 Tim. 1. 25. Christ came to save sinners, of whom I am chief.
but Paul was of Another mind, 1 Tim. 1. 25. christ Come to save Sinners, of whom I am chief.
cc-acp np1 vbds pp-f j-jn n1, crd np1 crd crd np1 vvd pc-acp vvi n2, pp-f ro-crq pns11 vbm j-jn.
(48) doctrine (DIV3)
457
Page 219
2424
And David, Psal. 25. 11. Pardon mine iniquity, for it is very great.
And David, Psalm 25. 11. Pardon mine iniquity, for it is very great.
cc np1, np1 crd crd n1 po11 n1, c-acp pn31 vbz av j.
(48) doctrine (DIV3)
457
Page 219
2425
Now the aggravations in our text are three, under which heads the most that can be said may be ranked;
Now the aggravations in our text Are three, under which Heads the most that can be said may be ranked;
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(48) doctrine (DIV3)
457
Page 219
2426
these let us a little look into. 1. He takes the whole blame upon himself: I have sinned; it is I have done this thing;
these let us a little look into. 1. He Takes the Whole blame upon himself: I have sinned; it is I have done this thing;
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(48) doctrine (DIV3)
457
Page 219
2427
so David calls it his own sin, Psal. 51. 9. q. d. Whatever blame or guilt there is in it, I take it all to my self:
so David calls it his own since, Psalm 51. 9. q. worser. Whatever blame or guilt there is in it, I take it all to my self:
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(48) doctrine (DIV3)
458
Page 219
2428
He confesseth it roundly, and plainly, without any excuse, or extenuations, or putting it off to any other cause, occasion, or tempter.
He Confesses it roundly, and plainly, without any excuse, or extenuations, or putting it off to any other cause, occasion, or tempter.
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(48) doctrine (DIV3)
458
Page 219
2429
And this is one difference between the repentance of an hypocrite and a true penitent;
And this is one difference between the Repentance of an hypocrite and a true penitent;
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(48) doctrine (DIV3)
458
Page 219
2430
the one would put off his sin as much as he can, seek excuses, find others to lay it upon,
the one would put off his since as much as he can, seek excuses, find Others to lay it upon,
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(48) doctrine (DIV3)
458
Page 219
2431
and bear as little of the blame as possibly he may;
and bear as little of the blame as possibly he may;
cc vvi c-acp j pp-f dt n1 c-acp av-j pns31 vmb;
(48) doctrine (DIV3)
458
Page 219
2432
he would divide the fault, that he may leave the least part of it to himself;
he would divide the fault, that he may leave the least part of it to himself;
pns31 vmd vvi dt n1, cst pns31 vmb vvi dt ds n1 pp-f pn31 pc-acp px31;
(48) doctrine (DIV3)
458
Page 219
2433
and he finds many occasions, or causes to change it upon.
and he finds many occasions, or Causes to change it upon.
cc pns31 vvz d n2, cc n2 pc-acp vvi pn31 p-acp.
(48) doctrine (DIV3)
458
Page 219
2434
1. He throwes it upon everlasting decrees, and would make the holy counsel of God to have a causal influence into his wickedness;
1. He throws it upon everlasting decrees, and would make the holy counsel of God to have a causal influence into his wickedness;
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(48) doctrine (DIV3)
459
Page 220
2435
and will say, if God had intended me so to have been, I should have been as holy as the Angels,
and will say, if God had intended me so to have been, I should have been as holy as the Angels,
cc vmb vvi, cs np1 vhd vvn pno11 av pc-acp vhi vbn, pns11 vmd vhi vbn a-acp j c-acp dt n2,
(48) doctrine (DIV3)
459
Page 220
2436
but if he purposed me to be such a sinner, how could I help it? Such the Apostle confronts, Rom. 9. 19. Thus Hypocrites,
but if he purposed me to be such a sinner, how could I help it? Such the Apostle confronts, Rom. 9. 19. Thus Hypocrites,
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(48) doctrine (DIV3)
459
Page 220
2437
like Spiders, suck poyson out of the precious Doctrine of predestination. 2. He will charge God himself for the Author of his Temptations:
like Spiders, suck poison out of the precious Doctrine of predestination. 2. He will charge God himself for the Author of his Temptations:
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(48) doctrine (DIV3)
459
Page 220
2438
will say, Divine allefficiency is the first mover, and if he had not assisted, I had not committed the sin:
will say, Divine allefficiency is the First mover, and if he had not assisted, I had not committed the since:
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(48) doctrine (DIV3)
460
Page 220
2439
He presented the obiect or I had not followed, such the Apostle James sets himself against, Jam. 1. 13, &c.
He presented the Object or I had not followed, such the Apostle James sets himself against, Jam. 1. 13, etc.
pns31 vvd dt n1 cc pns11 vhd xx vvn, d dt n1 np1 vvz px31 p-acp, np1 crd crd, av
(48) doctrine (DIV3)
460
Page 220
2440
3. Nay, he will blame the very goodness and kindness of God to him, and a curse,
3. Nay, he will blame the very Goodness and kindness of God to him, and a curse,
crd uh-x, pns31 vmb vvi dt j n1 cc n1 pp-f np1 p-acp pno31, cc dt n1,
(48) doctrine (DIV3)
461
Page 220
2441
or at least a reason of his sin, and so God, in stead of being acknowledged for his favour, shall be upbraided:
or At least a reason of his since, and so God, in stead of being acknowledged for his favour, shall be upbraided:
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(48) doctrine (DIV3)
461
Page 220
2442
So Adam, Gen. 3. 12. The woman mhom thou gavest to be with me, &c. God had given her for a meet help to him, he could not have done well without her,
So Adam, Gen. 3. 12. The woman mhom thou Gavest to be with me, etc. God had given her for a meet help to him, he could not have done well without her,
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(48) doctrine (DIV3)
461
Page 220
2443
and yet if he abuse this favour, God is charged for it; and why then did he bestow her upon me?
and yet if he abuse this favour, God is charged for it; and why then did he bestow her upon me?
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(48) doctrine (DIV3)
461
Page 220
2444
4. He will turn it off upon those that were his Tempters; they sollicited me, perswaded me, drew me in: Thus Adam layes the fault.
4. He will turn it off upon those that were his Tempters; they solicited me, persuaded me, drew me in: Thus Adam lays the fault.
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(48) doctrine (DIV3)
462
Page 220
2445
upon the Woman, and she upon the Serpent;
upon the Woman, and she upon the Serpent;
p-acp dt n1, cc pns31 p-acp dt n1;
(48) doctrine (DIV3)
462
Page 221
2446
and thus men are oft ready to say, I may thank such an one, who drew me in, who would not let me alone,
and thus men Are oft ready to say, I may thank such an one, who drew me in, who would not let me alone,
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(48) doctrine (DIV3)
462
Page 221
2447
but followed me, and prevailed upon me with importunity; if it had not been for him, I had not drawn away.
but followed me, and prevailed upon me with importunity; if it had not been for him, I had not drawn away.
cc-acp vvd pno11, cc vvd p-acp pno11 p-acp n1; cs pn31 vhd xx vbn p-acp pno31, pns11 vhd xx vvn av.
(48) doctrine (DIV3)
462
Page 221
2448
5. He will excuse and mince it with all deminutive circumstances, to make it look like a very little fault, as, 1. He did it ignorantly, he knew no sin there was in it but thought that he had done well enough:
5. He will excuse and mince it with all deminutive Circumstances, to make it look like a very little fault, as, 1. He did it ignorantly, he knew no since there was in it but Thought that he had done well enough:
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(48) doctrine (DIV3)
463
Page 221
2449
Thus Saul excuseth himself for sacrificing, 1 Sam. 13. 11, 12. 2. He did but follow his natural inclination, it was, at worst,
Thus Saul excuseth himself for sacrificing, 1 Sam. 13. 11, 12. 2. He did but follow his natural inclination, it was, At worst,
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463
Page 221
2450
but a trick of youth, &c. 3. It was no great matter, a thing of no great consequence,
but a trick of youth, etc. 3. It was no great matter, a thing of no great consequence,
cc-acp dt n1 pp-f n1, av crd pn31 vbds dx j n1, dt n1 pp-f dx j n1,
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and others frequently do the like. 4. He was provoked to it; yea, had many great provocations which bare him down.
and Others frequently do the like. 4. He was provoked to it; yea, had many great provocations which bore him down.
cc n2-jn av-j vdi dt av-j. crd pns31 vbds vvn p-acp pn31; uh, vhd d j n2 r-crq vvd pno31 a-acp.
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These, and many the like excuses, the corrupt heart of man is ready to frame:
These, and many the like excuses, the corrupt heart of man is ready to frame:
np1, cc d dt j n2, dt j n1 pp-f n1 vbz j pc-acp vvi:
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But when God sets sin home upon the soul with the right conception of it, he then layes the blame upon himself,
But when God sets since home upon the soul with the right conception of it, he then lays the blame upon himself,
cc-acp c-crq np1 vvz n1 av-an p-acp dt n1 p-acp dt j-jn n1 pp-f pn31, pns31 av vvz dt n1 p-acp px31,
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and that with greatest aggravation, in which, 1. He acquits God;
and that with greatest aggravation, in which, 1. He acquits God;
cc cst p-acp js n1, p-acp r-crq, crd pns31 vvz np1;
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layes it not in the least to his charge, but declares him to be altogether blameless:
lays it not in the least to his charge, but declares him to be altogether blameless:
vvz pn31 xx p-acp dt ds p-acp po31 n1, cc-acp vvz pno31 pc-acp vbi av j:
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David takes his sin to himself, that God may be righteous and justified, Psal. 51. 4. q. d. David Takes his since to himself, that God may be righteous and justified, Psalm 51. 4. q. worser.
np1 vvz po31 n1 p-acp px31, cst np1 vmb vbb j cc vvn, np1 crd crd sy. sy.
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I have nothing to accuse God of, he is holy and righteous. 2. He looks not too much upon instruments and occasions;
I have nothing to accuse God of, he is holy and righteous. 2. He looks not too much upon Instruments and occasions;
pns11 vhb pix pc-acp vvi np1 pp-f, pns31 vbz j cc j. crd pns31 vvz xx av av-d p-acp n2 cc n2;
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he layes not his own blame to another;
he lays not his own blame to Another;
pns31 vvz xx po31 d n1 p-acp j-jn;
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doth not charge it as Satans fault, that he yielded to the Temptation, but counts it his own;
does not charge it as Satan fault, that he yielded to the Temptation, but counts it his own;
vdz xx vvi pn31 p-acp npg1 n1, cst pns31 vvd p-acp dt n1, cc-acp vvz pn31 po31 d;
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Peter blames Ananias, that Satan had tempted him, Deut. 5. 3. It was Satan's fault to tempt, but his to be tempted.Peter blames Ananias, that Satan had tempted him, Deuteronomy 5. 3. It was Satan's fault to tempt, but his to be tempted.
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3. Chargeth it upon his own vile heart and nature, that fountain and original of all actual Transgression:
3. Charges it upon his own vile heart and nature, that fountain and original of all actual Transgression:
crd vvz pn31 p-acp po31 d j n1 cc n1, cst n1 cc n-jn pp-f d j n1:
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he is therefore led up to it, and made to bewail that before God, as the root of all, Psal. 51. 5. I was shapen in iniquity. q. d.
he is Therefore led up to it, and made to bewail that before God, as the root of all, Psalm 51. 5. I was shapen in iniquity. q. worser.
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Hence comes all this, here it is fountained;
Hence comes all this, Here it is fountained;
av vvz d d, av pn31 vbz vvn;
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thus the Prodigal, Father, I have sinned, I askt my Portion, and was not content till I had it in mine own hands;
thus the Prodigal, Father, I have sinned, I asked my Portion, and was not content till I had it in mine own hands;
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I took it and went away into a far Country, and wasted all there in riot,;
I took it and went away into a Far Country, and wasted all there in riot,;
pns11 vvd pn31 cc vvd av p-acp dt j n1, cc vvd d a-acp p-acp n1,;
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I dishonoured my original by becoming a slave to a stranger, keeping swine, and feeding with them upon husks:
I dishonoured my original by becoming a slave to a stranger, keeping Swine, and feeding with them upon husks:
pns11 vvd po11 n-jn p-acp vvg dt n1 p-acp dt n1, vvg n1, cc vvg p-acp pno32 p-acp n2:
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I did all thus voluntarily without any compulsion; I did it against the law of nature, and bond of filial obedience;
I did all thus voluntarily without any compulsion; I did it against the law of nature, and bound of filial Obedience;
pns11 vdd d av av-jn p-acp d n1; pns11 vdd pn31 p-acp dt n1 pp-f n1, cc n1 pp-f j n1;
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he doth not say, it was a trick of youth, and these good follows, pot companions, gamesters and harlots, drew me in, and so I did it.
he does not say, it was a trick of youth, and these good follows, pot Sodales, gamesters and harlots, drew me in, and so I did it.
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The truly, penitent, so sees his own guilt and wilful obstinacy, that he can look no where else:
The truly, penitent, so sees his own guilt and wilful obstinacy, that he can look no where Else:
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what ever his occasions or temptations were, yet still he sees that the Law of God was against it, which he ought to have hearkened to notwithstanding all Temptation;
what ever his occasions or temptations were, yet still he sees that the Law of God was against it, which he ought to have harkened to notwithstanding all Temptation;
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and his heart was in it, else they could never have prevailed; he gave his consent, or else it had never been.
and his heart was in it, Else they could never have prevailed; he gave his consent, or Else it had never been.
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2. He aggravates it in that it was against God.
2. He aggravates it in that it was against God.
crd pns31 vvz pn31 p-acp cst pn31 vbds p-acp np1.
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q. d. Had I only wronged a creature, it had not been so much, but this is it that renders it hainous;q. worser. Had I only wronged a creature, it had not been so much, but this is it that renders it heinous;
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it was against Heaven: All sin is against God. Wrongs are valued according to the person wronged:
it was against Heaven: All since is against God. Wrongs Are valued according to the person wronged:
pn31 vbds p-acp n1: d n1 vbz p-acp np1. n2-jn vbr vvn vvg p-acp dt n1 vvd:
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2475
A thing is counted Treason when done against a Prince, which would be a little fault if only done to a subject.
A thing is counted Treason when done against a Prince, which would be a little fault if only done to a Subject.
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It is remarkable, that in the Parable it self, the younger Son is brought in acknowledging his sin to be against Heaven, rather than against the Father:
It is remarkable, that in the Parable it self, the younger Son is brought in acknowledging his since to be against Heaven, rather than against the Father:
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Nothing, that the wrongs we do to others are therein mostly to be bewailed, in that they are against God.
Nothing, that the wrongs we do to Others Are therein mostly to be bewailed, in that they Are against God.
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2478
Hence David confesseth it with an emphasis, Psal. 51. 4. Against thee, thee only.
Hence David Confesses it with an emphasis, Psalm 51. 4. Against thee, thee only.
av np1 vvz pn31 p-acp dt n1, np1 crd crd p-acp pno21, pno21 av-j.
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2479
It was against Uriah, against Bathsheba, &c. but that was little compared to, and therefore swallowed up in this.
It was against Uriah, against Bathsheba, etc. but that was little compared to, and Therefore swallowed up in this.
pn31 vbds p-acp np1, p-acp np1, av p-acp d vbds av-j vvn p-acp, cc av vvn a-acp p-acp d.
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2480
True Repentance runs sin up to the last object against whom it is, now all sin is against God in that it is,
True Repentance runs since up to the last Object against whom it is, now all since is against God in that it is,
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1. Against the Law of God;
1. Against the Law of God;
crd p-acp dt n1 pp-f np1;
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for that is it which makes it to be sin, 1 Joh. 3. 4. It is not the hurt which another receives,
for that is it which makes it to be since, 1 John 3. 4. It is not the hurt which Another receives,
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2483
nor what we our selves suffer, but what we do, that firstly demonstrates it sin;
nor what we our selves suffer, but what we do, that firstly demonstrates it since;
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but it is the contrariety it bears to the precept, and holy revealed will of God:
but it is the contrariety it bears to the precept, and holy revealed will of God:
cc-acp pn31 vbz dt n1 pn31 vvz p-acp dt n1, cc j vvn n1 pp-f np1:
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2485
He that breaks thy King's Laws, wrongs the King himself. 2. Against the love of God;
He that breaks thy King's Laws, wrongs the King himself. 2. Against the love of God;
pns31 cst vvz po21 ng1 n2, vvz dt n1 px31. crd p-acp dt n1 pp-f np1;
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his good will, his bounty and beneficence to his creatures, by which he doth invite and engageth all men to serve and honour him;
his good will, his bounty and beneficence to his creatures, by which he does invite and engageth all men to serve and honour him;
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2487
it is therefore called a despising of his goodness, Rom. 2. 4. The Fathers bounty made the Sons sins the worse, he had readily given him a plentiful Portion,
it is Therefore called a despising of his Goodness, Rom. 2. 4. The Father's bounty made the Sons Sins the Worse, he had readily given him a plentiful Portion,
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2488
and yet he spends it in riot. 3. Against the promises and threatnings of God; they slight the one, and contemn the other, are not in love with the promises, nor afraid of his wrath:
and yet he spends it in riot. 3. Against the promises and threatenings of God; they slight the one, and contemn the other, Are not in love with the promises, nor afraid of his wrath:
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2489
There are great promises made to obedience, but they forsake these mercies, count them as worthless things:
There Are great promises made to Obedience, but they forsake these Mercies, count them as worthless things:
a-acp vbr j n2 vvn p-acp n1, cc-acp pns32 vvb d n2, vvb pno32 p-acp j n2:
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See Psal. 81. 9, to 13. God hath fearfully menaced, and denounced heavy judgments against sin and sinners,
See Psalm 81. 9, to 13. God hath fearfully menaced, and denounced heavy Judgments against since and Sinners,
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and bids them beware of sin because of them, Jer. 6. 8. Be instructed, lest my soul depart from thee.
and bids them beware of since Because of them, Jer. 6. 8. Be instructed, lest my soul depart from thee.
cc vvz pno32 vvi pp-f n1 c-acp pp-f pno32, np1 crd crd vbb vvn, cs po11 n1 vvi p-acp pno21.
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And because these are from God, who is able to honour his servants, and to make inexpressibly miserable his enemies, this is a sore aggravation.
And Because these Are from God, who is able to honour his Servants, and to make inexpressibly miserable his enemies, this is a soar aggravation.
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4. Against God's earnest and heart breaking calls and counsels; yea, strongest Motives and perswasions:
4. Against God's earnest and heart breaking calls and Counsels; yea, Strongest Motives and persuasions:
crd p-acp npg1 n1 cc n1 vvg vvz cc n2; uh, js n2 cc n2:
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2494
What stronger plea can God use against sin, than to declare that it is abominable to him,
What Stronger plea can God use against since, than to declare that it is abominable to him,
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& his soul hates it? yet it is a grief to his spirit, and will oppress him? and yet thus God pleads with sinners, Jer. 44. 4. 5. Against his Honour and Glory:
& his soul hates it? yet it is a grief to his Spirit, and will oppress him? and yet thus God pleads with Sinners, Jer. 44. 4. 5. Against his Honour and Glory:
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2496
There is nothing so much against the declarative glory of God as sin is; yea, nothing at all is against it, but sin: Every sin dishonours his Name;
There is nothing so much against the declarative glory of God as since is; yea, nothing At all is against it, but since: Every since dishonours his Name;
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by secret sin we dishonour him in our hearts, by open sin, we do it in our lives:
by secret since we dishonour him in our hearts, by open since, we do it in our lives:
p-acp j-jn n1 pns12 vvb pno31 p-acp po12 n2, p-acp j n1, pns12 vdb pn31 p-acp po12 n2:
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God is an holy God, and it is only holiness that honours him.
God is an holy God, and it is only holiness that honours him.
np1 vbz dt j np1, cc pn31 vbz j n1 cst vvz pno31.
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Now this is to see sin sinfull, when we are brought to see that it is against God, wherein properly the sinfulness of it doth consist:
Now this is to see since sinful, when we Are brought to see that it is against God, wherein properly the sinfulness of it does consist:
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Nor can a soul ever know how great an evil sin is, nor the meritoriousness of it,
Nor can a soul ever know how great an evil since is, nor the meritoriousness of it,
ccx vmb dt n1 av vvb c-crq j dt j-jn n1 vbz, ccx dt n1 pp-f pn31,
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nor the equity of the penalty threatned against it, till he be fully perswaded and made to acknowledge that it is against Heaven.
nor the equity of the penalty threatened against it, till he be Fully persuaded and made to acknowledge that it is against Heaven.
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3. He aggravates it, in that it was not only against, but before his father:
3. He aggravates it, in that it was not only against, but before his father:
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Thus also David aggravates his sin, Psal. 51. 4. and done this evil in thy sight.
Thus also David aggravates his since, Psalm 51. 4. and done this evil in thy sighed.
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2504
The word [ NONLATINALPHABET ] signifieth, in the sight: and Sin is committed in the presence of God;
The word [ ] signifies, in the sighed: and since is committed in the presence of God;
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2505
he stands by & look on;
he Stands by & look on;
pns31 vvz p-acp cc vvi p-acp;
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2506
not only such sins as are committed in the sight of sun, but such also as are done in the dark,
not only such Sins as Are committed in the sighed of sun, but such also as Are done in the dark,
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2507
& out or the sight of mortal men: he sees into every corner, Psal. 139. 12. Divine Omnipresence fills all places:
& out or the sighed of Mortal men: he sees into every corner, Psalm 139. 12. Divine Omnipresence fills all places:
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2508
and this is a great aggravation of Sin; it argues either, 1. Great heedlesness; that men do not regard the presence of God;
and this is a great aggravation of since; it argues either, 1. Great heedlessness; that men do not regard the presence of God;
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2509
and that shews much of Atheism:
and that shows much of Atheism:
cc d vvz d pp-f n1:
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2510
Did men know or believe that God stood by and over-looked all their actions, would they dare so to do as they do? This was that which made them so impudently bold, in Ezek. 9. 9. They say, the Lord seeth not.
Did men know or believe that God stood by and overlooked all their actions, would they Dare so to do as they do? This was that which made them so impudently bold, in Ezekiel 9. 9. They say, the Lord sees not.
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2511
And thus men deny that glorious Attribute without which he were not God, Or, 2. Horrid prophaneness:
And thus men deny that glorious Attribute without which he were not God, Or, 2. Horrid profaneness:
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2512
If men do acknowledge, and yet regard not that God seeth them, it argues that men have cast off the fear of God from them, that they have lost the aw of his Judgements,
If men do acknowledge, and yet regard not that God sees them, it argues that men have cast off the Fear of God from them, that they have lost the awe of his Judgments,
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2513
and are not afraid of his wrath.
and Are not afraid of his wrath.
cc vbr xx j pp-f po31 n1.
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2514
It is the aggravation of Sodoms Sin, Gen. 23. 13. They were sinners before the Lord.
It is the aggravation of Sodom's since, Gen. 23. 13. They were Sinners before the Lord.
pn31 vbz dt n1 pp-f n2 n1, np1 crd crd pns32 vbdr n2 p-acp dt n1.
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Page 226
2515
God comes to men and presents himself in his strict commands, and severe threatnings, tells them in his Word and Ordinances that his wrath shall burn against such Sins, and such Sinners; and yet they care not:
God comes to men and presents himself in his strict commands, and severe threatenings, tells them in his Word and Ordinances that his wrath shall burn against such Sins, and such Sinners; and yet they care not:
np1 vvz p-acp n2 cc vvz px31 p-acp po31 j n2, cc j n2-vvg, vvz pno32 p-acp po31 n1 cc n2 cst po31 n1 vmb vvi p-acp d n2, cc d n2; cc av pns32 vvb xx:
(48) doctrine (DIV3)
475
Page 226
2516
God speaks by his Word, and speaks by conscience, but to no purpose; this proves mens obstinacy.
God speaks by his Word, and speaks by conscience, but to no purpose; this Proves men's obstinacy.
np1 vvz p-acp po31 n1, cc vvz p-acp n1, cc-acp p-acp dx n1; d n2 ng2 n1.
(48) doctrine (DIV3)
475
Page 226
2517
2. The reason why God makes the true penitent thus see and acknowledge Sin is not to drive the soul beyond hope of mercy, but it is. I.
2. The reason why God makes the true penitent thus see and acknowledge since is not to drive the soul beyond hope of mercy, but it is. I.
crd dt n1 c-crq np1 vvz dt j j-jn av vvb cc vvi n1 vbz xx pc-acp vvi dt n1 p-acp n1 pp-f n1, cc-acp pn31 vbz. pns11.
(48) doctrine (DIV3)
476
Page 226
2518
To make the creature so touched with the sense of his own sin, that he may thus see it in its worst colours,
To make the creature so touched with the sense of his own since, that he may thus see it in its worst colours,
p-acp vvi dt n1 av vvn p-acp dt n1 pp-f po31 d n1, cst pns31 vmb av vvi pn31 p-acp po31 js n2,
(48) doctrine (DIV3)
477
Page 226
2519
and thence learn to loath it, and himself for it: that he may see Sin hateful not only in its consequents, but in its self,
and thence Learn to loath it, and himself for it: that he may see since hateful not only in its consequents, but in its self,
cc av vvb pc-acp vvi pn31, cc px31 p-acp pn31: cst pns31 vmb vvi n1 j xx av-j p-acp po31 n2-j, cc-acp p-acp po31 n1,
(48) doctrine (DIV3)
477
Page 227
2520
and thence what reason God hath, and how just it is for him to be so severe,
and thence what reason God hath, and how just it is for him to be so severe,
cc av q-crq n1 np1 vhz, cc c-crq j pn31 vbz p-acp pno31 pc-acp vbi av j,
(48) doctrine (DIV3)
477
Page 227
2521
and bear such a dreadful witness against Sin, as he doth in his word and works, Ezek. 36. 31. 2. That the greatness of the riches of his grace may appear, and be known to be unsearchable:
and bear such a dreadful witness against since, as he does in his word and works, Ezekiel 36. 31. 2. That the greatness of the riches of his grace may appear, and be known to be unsearchable:
cc vvi d dt j n1 p-acp n1, c-acp pns31 vdz p-acp po31 n1 cc n2, np1 crd crd crd cst dt n1 pp-f dt n2 pp-f po31 n1 vmb vvi, cc vbi vvn pc-acp vbi j:
(48) doctrine (DIV3)
477
Page 227
2522
that every believer may experience the meaning of that, Rom. 5. 20. Where sin hath abounded, grace did much more abound.
that every believer may experience the meaning of that, Rom. 5. 20. Where since hath abounded, grace did much more abound.
cst d n1 vmb n1 dt n1 pp-f d, np1 crd crd q-crq n1 vhz vvn, n1 vdd av-d av-dc vvi.
(48) doctrine (DIV3)
478
Page 227
2523
Hence Paul shall not only acknowledge grace, but with an emphasis, 1 Tim. 1. 15, 16. The blacker the Sin looketh, the brighter will grace appear,
Hence Paul shall not only acknowledge grace, but with an emphasis, 1 Tim. 1. 15, 16. The blacker the since looks, the Brighter will grace appear,
av np1 vmb xx av-j vvi n1, cc-acp p-acp dt n1, crd np1 crd crd, crd dt jc-jn cs n1 vvz, dt jc vmb n1 vvi,
(48) doctrine (DIV3)
478
Page 227
2524
and the more intense will the love of the soul be to God:
and the more intense will the love of the soul be to God:
cc dt av-dc zz vmb dt n1 pp-f dt n1 vbb p-acp np1:
(48) doctrine (DIV3)
478
Page 227
2525
It is our Saviours argument, Luk. 7. 47. To whom little is forgiven, the same loveth little.
It is our Saviors argument, Luk. 7. 47. To whom little is forgiven, the same loves little.
pn31 vbz po12 ng1 n1, np1 crd crd p-acp ro-crq j vbz vvn, dt d vvz av-j.
(48) doctrine (DIV3)
478
Page 227
2526
That believer that hath seen, and known the worst of himself, ever hath the most precious thoughts of Christ.
That believer that hath seen, and known the worst of himself, ever hath the most precious thoughts of christ.
cst n1 cst vhz vvn, cc vvn dt js pp-f px31, av vhz dt av-ds j n2 pp-f np1.
(48) doctrine (DIV3)
478
Page 227
2527
USE, 1. Here we see how far those are from true Repentance, who instead of aggravating, do mince and extenuate their Sins,USE, 1. Here we see how Far those Are from true Repentance, who instead of aggravating, do mince and extenuate their Sins,
n1, crd av pns12 vvb c-crq av-j d vbr p-acp j n1, r-crq av pp-f vvg, vdb vvi cc vvi po32 n2,
(48) doctrine (DIV3)
479
Page 227
2528
and endeavour to make them look as small as they can, that they may be little affected with, or humbled for them.
and endeavour to make them look as small as they can, that they may be little affected with, or humbled for them.
cc vvb pc-acp vvi pno32 vvi c-acp j c-acp pns32 vmb, cst pns32 vmb vbi av-j vvn p-acp, cc vvn p-acp pno32.
(48) doctrine (DIV3)
479
Page 227
2529
Many pretend they have come to God, and believed in him, but how did they come? Why,
Many pretend they have come to God, and believed in him, but how did they come? Why,
av-d vvb pns32 vhb vvn p-acp np1, cc vvd p-acp pno31, cc-acp q-crq vdd pns32 vvi? uh-crq,
(48) doctrine (DIV3)
479
Page 227
2530
as the Pharisee, with their proud boastings, not as the Publican, with a Lord have mercy on me a sinner.
as the Pharisee, with their proud boastings, not as the Publican, with a Lord have mercy on me a sinner.
c-acp dt np1, p-acp po32 j n2-vvg, xx p-acp dt n1, p-acp dt n1 vhb n1 p-acp pno11 dt n1.
(48) doctrine (DIV3)
479
Page 227
2531
They have looked for Grace and Mercy, not on the account of Christ alone, but their encouragement hath been, they have been better than others, have good a nature, have not been tainted with such Sins,
They have looked for Grace and Mercy, not on the account of christ alone, but their encouragement hath been, they have been better than Others, have good a nature, have not been tainted with such Sins,
pns32 vhb vvn p-acp n1 cc n1, xx p-acp dt n1 pp-f np1 av-j, cc-acp po32 n1 vhz vbn, pns32 vhb vbn jc cs n2-jn, vhb av-j dt n1, vhb xx vbn vvn p-acp d n2,
(48) doctrine (DIV3)
479
Page 228
2532
nor so dishonoured God, &c. This is not the way of Gospel-Repentance; such as these are far from true conversion;
nor so dishonoured God, etc. This is not the Way of Gospel repentance; such as these Are Far from true conversion;
ccx av vvn np1, av d vbz xx dt n1 pp-f n1; d c-acp d vbr av-j p-acp j n1;
(48) doctrine (DIV3)
479
Page 228
2533
there is yet a great work to do for and upon them if ever they come to be made sharers of saving mercies.
there is yet a great work to do for and upon them if ever they come to be made sharers of Saving Mercies.
pc-acp vbz av dt j n1 pc-acp vdi p-acp cc p-acp pno32 cs av pns32 vvb pc-acp vbi vvn n2 pp-f vvg n2.
(48) doctrine (DIV3)
479
Page 228
2534
USE, 2. This may serve to answer that usual objection or discouragement which many awakened sinners are exercised withal,USE, 2. This may serve to answer that usual objection or discouragement which many awakened Sinners Are exercised withal,
n1, crd d vmb vvi pc-acp vvi d j n1 cc n1 r-crq d vvn n2 vbr vvn av,
(48) doctrine (DIV3)
480
Page 228
2535
and deterred by, from coming to Christ;
and deterred by, from coming to christ;
cc vvd p-acp, p-acp vvg p-acp np1;
(48) doctrine (DIV3)
480
Page 228
2536
viz. the greatness of their sins, their hainousness, their amazing aggravations, they have not finned at the ordinary rate,viz. the greatness of their Sins, their heinousness, their amazing aggravations, they have not finned At the ordinary rate,
n1 dt n1 pp-f po32 n2, po32 n1, po32 j-vvg n2, pns32 vhb xx j-vvn p-acp dt j n1,
(48) doctrine (DIV3)
480
Page 228
2537
but exceeded, and none have sinned like them; they have gotten to speak terribly against themselves:
but exceeded, and none have sinned like them; they have got to speak terribly against themselves:
cc-acp vvd, cc pix vhb vvn av-j pno32; pns32 vhb vvn pc-acp vvi av-j p-acp px32:
(48) doctrine (DIV3)
480
Page 228
2538
and hence they are ready to draw a desperate conclusion, there is no hope for me:
and hence they Are ready to draw a desperate conclusion, there is no hope for me:
cc av pns32 vbr j pc-acp vvi dt j n1, a-acp vbz dx n1 p-acp pno11:
(48) doctrine (DIV3)
480
Page 228
2539
This you see directly contradicts the Gospel method;
This you see directly contradicts the Gospel method;
d pn22 vvb av-j vvz dt n1 n1;
(48) doctrine (DIV3)
480
Page 228
2540
whereas you ought thus to argue, therefore there is the greatest need for me above all:
whereas you ought thus to argue, Therefore there is the greatest need for me above all:
cs pn22 vmd av pc-acp vvi, av pc-acp vbz dt js n1 p-acp pno11 p-acp d:
(48) doctrine (DIV3)
480
Page 228
2541
Let those that think their wounds small, that hope to cure them themselves, or to out-grow them, let such tarry away;
Let those that think their wounds small, that hope to cure them themselves, or to outgrow them, let such tarry away;
vvb d cst vvb po32 n2 j, cst vvb pc-acp vvi pno32 px32, cc p-acp j pno32, vvb d vvi av;
(48) doctrine (DIV3)
480
Page 228
2542
but for me, I must perish if I go not to the Physitian; yea, this may animate you to this, to consider, this is the way of Christ;
but for me, I must perish if I go not to the physician; yea, this may animate you to this, to Consider, this is the Way of christ;
cc-acp p-acp pno11, pns11 vmb vvi cs pns11 vvb xx p-acp dt n1; uh, d vmb vvi pn22 p-acp d, pc-acp vvi, d vbz dt n1 pp-f np1;
(48) doctrine (DIV3)
480
Page 228
2543
he makes sin very bitter, Jer. 2. 19. Where he intends to afford his grace and salvation;
he makes since very bitter, Jer. 2. 19. Where he intends to afford his grace and salvation;
pns31 vvz n1 av j, np1 crd crd c-crq pns31 vvz pc-acp vvi po31 n1 cc n1;
(48) doctrine (DIV3)
480
Page 228
2544
and till you find it to be so, you are not fit for mercy:
and till you find it to be so, you Are not fit for mercy:
cc c-acp pn22 vvb pn31 pc-acp vbi av, pn22 vbr xx j p-acp n1:
(48) doctrine (DIV3)
480
Page 229
2545
there is no plea for mercy more acceptable to or prevalent with Christ, than that which is framed from the sensible acknowledgement, of its Sin in its greatest aggravations:
there is no plea for mercy more acceptable to or prevalent with christ, than that which is framed from the sensible acknowledgement, of its since in its greatest aggravations:
pc-acp vbz dx n1 p-acp n1 av-dc j p-acp cc j p-acp np1, cs d r-crq vbz vvn p-acp dt j n1, pp-f po31 n1 p-acp po31 js n2:
(48) doctrine (DIV3)
480
Page 229
2546
The worse we count of our selves, the better he likes us, and the fitter we are for his grace to work upon;
The Worse we count of our selves, the better he likes us, and the fitter we Are for his grace to work upon;
dt jc pns12 vvb pp-f po12 n2, dt av-jc pns31 vvz pno12, cc dt jc pns12 vbr p-acp po31 n1 pc-acp vvi p-acp;
(48) doctrine (DIV3)
480
Page 229
2547
let this then drive thee the more resolutely to him.
let this then drive thee the more resolutely to him.
vvb d av vvi pno21 dt av-dc av-j p-acp pno31.
(48) doctrine (DIV3)
480
Page 229
2548
USE, 3. From counsel to such as are encouraged with the hopes of mercy, and would go to God for it,USE, 3. From counsel to such as Are encouraged with the hope's of mercy, and would go to God for it,
n1, crd p-acp n1 p-acp d c-acp vbr vvn p-acp dt n2 pp-f n1, cc vmd vvi p-acp np1 p-acp pn31,
(48) doctrine (DIV3)
481
Page 229
2549
how to go so as to find acceptance, i. e. in summe, labour to be as vile in your own eye and esteem as can be:
how to go so as to find acceptance, i. e. in sum, labour to be as vile in your own eye and esteem as can be:
c-crq pc-acp vvi av c-acp pc-acp vvi n1, sy. sy. p-acp n1, vvb pc-acp vbi a-acp j p-acp po22 d n1 cc vvi c-acp vmb vbi:
(48) doctrine (DIV3)
481
Page 229
2550
get the deep sense and apprehension of the greatness of your sin: charge Sin as God chargeth it, aggravate Sin as the word of God aggravates it;
get the deep sense and apprehension of the greatness of your since: charge since as God charges it, aggravate since as the word of God aggravates it;
vvb dt j-jn n1 cc n1 pp-f dt n1 pp-f po22 n1: vvb n1 p-acp np1 vvz pn31, vvb n1 p-acp dt n1 pp-f np1 vvz pn31;
(48) doctrine (DIV3)
481
Page 229
2551
judge your selves by the righteous law of God;
judge your selves by the righteous law of God;
vvb po22 n2 p-acp dt j n1 pp-f np1;
(48) doctrine (DIV3)
481
Page 229
2552
feel the weight and burden of Sin, and groan under it as those that are weary and oppressed with it;
feel the weight and burden of since, and groan under it as those that Are weary and oppressed with it;
vvb dt n1 cc n1 pp-f n1, cc vvi p-acp pn31 p-acp d cst vbr j cc vvn p-acp pn31;
(48) doctrine (DIV3)
481
Page 229
2553
such are encouraged, Matt. 11. 28. Come to me ye that are weary and heavy laden.
such Are encouraged, Matt. 11. 28. Come to me you that Are weary and heavy laden.
d vbr vvn, np1 crd crd np1 p-acp pno11 pn22 cst vbr j cc j vvn.
(48) doctrine (DIV3)
481
Page 229
2554
Add every proper weight to Sin that may make it the most burdensome and insupportible thing in the world: In particular;
Add every proper weight to since that may make it the most burdensome and insupportible thing in the world: In particular;
vvb d j n1 p-acp n1 cst vmb vvi pn31 dt av-ds j cc j n1 p-acp dt n1: p-acp j;
(48) doctrine (DIV3)
481
Page 229
2555
1. Make it your own, and take the blame to your selves, Sin ever affects us more or less, according as we find our selves interested in it,
1. Make it your own, and take the blame to your selves, since ever affects us more or less, according as we find our selves interested in it,
crd n1 pn31 po22 d, cc vvb dt n1 p-acp po22 n2, n1 av vvz pno12 dc cc av-dc, vvg c-acp pns12 vvb po12 n2 vvn p-acp pn31,
(48) doctrine (DIV3)
482
Page 229
2556
so much as we fault others, so much of self Justification will follow;
so much as we fault Others, so much of self Justification will follow;
av av-d c-acp pns12 n1 n2-jn, av d pp-f n1 n1 vmb vvi;
(48) doctrine (DIV3)
482
Page 229
2557
and the less we have known Sin to be our own, the less will the grace of Christ be sweetned in our apprehension:
and the less we have known since to be our own, the less will the grace of christ be sweetened in our apprehension:
cc dt av-dc pns12 vhi vvn n1 pc-acp vbi po12 d, dt av-dc vmb dt n1 pp-f np1 vbb vvn p-acp po12 n1:
(48) doctrine (DIV3)
482
Page 230
2558
When Cicero would set forth Caesar 's great clemency, he makes his own fault every way his own:
When Cicero would Set forth Caesar is great clemency, he makes his own fault every Way his own:
c-crq np1 vmd vvi av np1 vbz j n1, pns31 vvz po31 d n1 d n1 po31 d:
(48) doctrine (DIV3)
482
Page 230
2559
Nullâ vi coactus, judicio meo, & voluntate meâ, ad ea arma profectus sum, quae sumpta sunt contra te. Pro Ligar. Nullâ vi Coactus, Judicio meo, & voluntate meâ, ad ea arma profectus sum, Quae sumpta sunt contra te. Pro Ligar.
fw-la fw-la fw-la, fw-la fw-la, cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la. np1 np1.
(48) doctrine (DIV3)
482
Page 230
2560
Thus must you do, and thus shall you bring glory to pardoning mercy;
Thus must you do, and thus shall you bring glory to pardoning mercy;
av vmb pn22 vdi, cc av vmb pn22 vvi n1 p-acp vvg n1;
(48) doctrine (DIV3)
482
Page 230
2561
See and say, it was your own choice, your heart was in it, you were not compelled,
See and say, it was your own choice, your heart was in it, you were not compelled,
vvb cc vvi, pn31 vbds po22 d n1, po22 n1 vbds p-acp pn31, pn22 vbdr xx vvn,
(48) doctrine (DIV3)
482
Page 230
2562
but acted freely, resolutely, and therefore have justly deserved to be rejected when you have nothing to plead for your selves,
but acted freely, resolutely, and Therefore have justly deserved to be rejected when you have nothing to plead for your selves,
cc-acp vvd av-j, av-j, cc av vhi av-j vvn pc-acp vbi vvn c-crq pn22 vhb pix pc-acp vvi p-acp po22 n2,
(48) doctrine (DIV3)
482
Page 230
2608
Man by nature is very proud, he thinks himself to be of some desert and worth;
Man by nature is very proud, he thinks himself to be of Some desert and worth;
n1 p-acp n1 vbz av j, pns31 vvz px31 pc-acp vbi pp-f d n1 cc j;
(50) doctrine (DIV3)
486
Page 234
2609
hence he counts all the evil that befals him, an injury, and all good, a debt:
hence he counts all the evil that befalls him, an injury, and all good, a debt:
av pns31 vvz d dt n-jn cst vvz pno31, dt n1, cc d j, dt n1:
(50) doctrine (DIV3)
486
Page 234
2610
the Soul is not fit for Christ, but God, when he draws him home to himself, makes him know that he is the most worthless creature in the World to receive any good, and worthy of all evil.
the Soul is not fit for christ, but God, when he draws him home to himself, makes him know that he is the most worthless creature in the World to receive any good, and worthy of all evil.
dt n1 vbz xx j p-acp np1, cc-acp np1, c-crq pns31 vvz pno31 av-an pc-acp px31, vvz pno31 vvi cst pns31 vbz dt av-ds j n1 p-acp dt n1 pc-acp vvi d j, cc j pp-f d n-jn.
(50) doctrine (DIV3)
486
Page 234
2611
And that we may make some particular discovery of this Grace, we may consider it in two things, viz. 1. The root of it. 2. The fruit proceeding from it.
And that we may make Some particular discovery of this Grace, we may Consider it in two things, viz. 1. The root of it. 2. The fruit proceeding from it.
cc cst pns12 vmb vvi d j n1 pp-f d n1, pns12 vmb vvi pn31 p-acp crd n2, n1 crd dt n1 pp-f pn31. crd dt n1 vvg p-acp pn31.
(50) doctrine (DIV3)
486
Page 234
2612
1. The root of this Humility, and that which influenceth each part of it, is a deep sense and apprehension of his own vileness.
1. The root of this Humility, and that which influenceth each part of it, is a deep sense and apprehension of his own vileness.
crd dt n1 pp-f d n1, cc cst r-crq vvz d n1 pp-f pn31, vbz dt j-jn n1 cc n1 pp-f po31 d n1.
(50) doctrine (DIV3)
487
Page 234
2613
The Spirit of God gives him to see, find and feel himself to be a vile creature:
The Spirit of God gives him to see, find and feel himself to be a vile creature:
dt n1 pp-f np1 vvz pno31 pc-acp vvi, vvb cc vvb px31 pc-acp vbi dt j n1:
(50) doctrine (DIV3)
487
Page 235
2614
this is Job 's Confession, Job 40. 4. I am vile, the word signifies contemptible, or worthy of no esteem:
this is Job is Confessi, Job 40. 4. I am vile, the word signifies contemptible, or worthy of no esteem:
d vbz np1 vbz n1, np1 crd crd pns11 vbm j, dt n1 vvz j, cc j pp-f dx n1:
(50) doctrine (DIV3)
487
Page 235
2615
he finds and confesseth himself every way vile.
he finds and Confesses himself every Way vile.
pns31 vvz cc vvz px31 d n1 j.
(50) doctrine (DIV3)
487
Page 235
2616
1. Vile as he is a Man, a piece of Clay, a little dust of the Ballance.
1. Vile as he is a Man, a piece of Clay, a little dust of the Balance.
crd j c-acp pns31 vbz dt n1, dt n1 pp-f n1, dt j n1 pp-f dt n1.
(50) doctrine (DIV3)
488
Page 235
2617
God made man so as that he might ever see cause to have low and little thoughts of himself, Gen. 2. 7. his body a lump of dirt, his breath a blast, himself a Brother of worms:
God made man so as that he might ever see cause to have low and little thoughts of himself, Gen. 2. 7. his body a lump of dirt, his breath a blast, himself a Brother of worms:
np1 vvd n1 av c-acp cst pns31 vmd av vvi n1 pc-acp vhi j cc j n2 pp-f px31, np1 crd crd po31 n1 dt n1 pp-f n1, po31 n1 dt n1, px31 dt n1 pp-f n2:
(50) doctrine (DIV3)
488
Page 235
2618
God must stoop to take notice of man in his greatest excellency;
God must stoop to take notice of man in his greatest excellency;
np1 vmb vvi pc-acp vvi n1 pp-f n1 p-acp po31 js n1;
(50) doctrine (DIV3)
488
Page 235
2619
hence the Psalmist thinks of it with admiration, Psal. 8. 4 What is man, that thou art mindful of him?
hence the Psalmist thinks of it with admiration, Psalm 8. 4 What is man, that thou art mindful of him?
av dt n1 vvz pp-f pn31 p-acp n1, np1 crd crd q-crq vbz n1, cst pns21 vb2r j pp-f pno31?
(50) doctrine (DIV3)
488
Page 235
2620
2. Much more, because he is a sinful creature:
2. Much more, Because he is a sinful creature:
crd av-d av-dc, c-acp pns31 vbz dt j n1:
(50) doctrine (DIV3)
489
Page 235
2621
the sence and apprehension of his own Sin, renders him unspeakably abominable in his own eyes:
the sense and apprehension of his own since, renders him unspeakably abominable in his own eyes:
dt n1 cc n1 pp-f po31 d n1, vvz pno31 av-j j p-acp po31 d n2:
(50) doctrine (DIV3)
489
Page 235
2622
he sees Sin to be a vile thing, & himself, being a Sinner, to be defiled with it.
he sees since to be a vile thing, & himself, being a Sinner, to be defiled with it.
pns31 vvz n1 pc-acp vbi dt j n1, cc px31, vbg dt n1, pc-acp vbi vvn p-acp pn31.
(50) doctrine (DIV3)
489
Page 235
2623
Sin is not only vile in it self, but it renders every one so that is polluted by it:
since is not only vile in it self, but it renders every one so that is polluted by it:
n1 vbz xx av-j j p-acp pn31 n1, cc-acp pn31 vvz d crd av cst vbz vvn p-acp pn31:
(50) doctrine (DIV3)
489
Page 235
2624
the best of creatures are vile, if compared with God, but sinful Man much more, Job 11. 14, 15, 16. this hath rendred Man loathsome to God, whose pure eye hates Sin;
the best of creatures Are vile, if compared with God, but sinful Man much more, Job 11. 14, 15, 16. this hath rendered Man loathsome to God, whose pure eye hates since;
dt js pp-f n2 vbr j, cs vvn p-acp np1, cc-acp j n1 av-d av-dc, n1 crd crd, crd, crd d vhz vvn n1 j p-acp np1, rg-crq j n1 vvz n1;
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and shall render him so to himself, when God shall do him good, Ezek. 36. 31. this hath pulled off his Scarlet,
and shall render him so to himself, when God shall do him good, Ezekiel 36. 31. this hath pulled off his Scarlet,
cc vmb vvi pno31 av p-acp px31, c-crq np1 vmb vdi pno31 j, np1 crd crd d vhz vvn a-acp po31 n-jn,
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and thrown him upon a Dung hill: this hath defaced his beauty, and covered him with deformity;
and thrown him upon a Dung hill: this hath defaced his beauty, and covered him with deformity;
cc vvn pno31 p-acp dt n1 n1: d vhz vvn po31 n1, cc vvd pno31 p-acp n1;
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degraded his Glory, and filled him with Ignominy; yea, overspread him with wounds, ulcers, and putrifying sores;
degraded his Glory, and filled him with Ignominy; yea, overspread him with wounds, ulcers, and Putrifying sores;
vvd po31 n1, cc vvd pno31 p-acp n1; uh, vvd pno31 p-acp n2, n2, cc vvg n2;
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so that now he can see nothing in himself that might attract love, but justly cause loathing.
so that now he can see nothing in himself that might attract love, but justly cause loathing.
av cst av pns31 vmb vvi pix p-acp px31 cst vmd vvi n1, cc-acp av-j n1 vvg.
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3. Vile in all that he doth: Such as is the principle, such are the acts:
3. Vile in all that he does: Such as is the principle, such Are the acts:
crd j p-acp d cst pns31 vdz: d c-acp vbz dt n1, d vbr dt n2:
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Like tree, like fruits, Mat. 7. 16. see Job 14. 4. If he look on none but his best actions that he doth,Like tree, like fruits, Mathew 7. 16. see Job 14. 4. If he look on none but his best actions that he does,
j n1, av-j n2, np1 crd crd vvi n1 crd crd cs pns31 vvb p-acp pix cc-acp po31 js n2 cst pns31 vdz,
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yet here he seeth his own filthiness so deriving it self into them, that he cannot place any esteem upon them,
yet Here he sees his own filthiness so deriving it self into them, that he cannot place any esteem upon them,
av av pns31 vvz po31 d n1 av vvg pn31 n1 p-acp pno32, cst pns31 vmbx vvi d n1 p-acp pno32,
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but declare them vile things, Isa. 64 6. Filthy rags. Filthy; the word is variously translated, and by all to set out loathsome vileness.
but declare them vile things, Isaiah 64 6. Filthy rags. Filthy; the word is variously translated, and by all to Set out loathsome vileness.
cc-acp vvb pno32 j n2, np1 crd crd j n2. j; dt n1 vbz av-j vvn, cc p-acp d pc-acp vvi av j n1.
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The like you have of Paul, Phil. 3. 8. dung. The truly humbled soul sees no excellency in himself, which he can call his own,
The like you have of Paul, Philip 3. 8. dung. The truly humbled soul sees no excellency in himself, which he can call his own,
dt j pn22 vhb pp-f np1, np1 crd crd n1. dt av-j j-vvn n1 vvz dx n1 p-acp px31, r-crq pns31 vmb vvi po31 d,
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nor any thing done by him which is not polluted. So Paul, Rom. 7. 18. In my flesh dwells no good thing.
nor any thing done by him which is not polluted. So Paul, Rom. 7. 18. In my Flesh dwells no good thing.
ccx d n1 vdn p-acp pno31 r-crq vbz xx vvn. np1 np1, np1 crd crd p-acp po11 n1 vvz dx j n1.
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So that he dares not put his actions upon the tryal, but deprecates it, as David, Psal. 14. 3. 2. Enter not into Judgment with thy servant.
So that he dares not put his actions upon the trial, but deprecates it, as David, Psalm 14. 3. 2. Enter not into Judgement with thy servant.
av cst pns31 vvz xx vvi po31 n2 p-acp dt n1, cc-acp vvz pn31, c-acp np1, np1 crd crd crd vvb xx p-acp n1 p-acp po21 n1.
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This is the root of Humility. This is the root of Humility.
d vbz dt n1 pp-f n1.
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2. The fruit that proceeds from this root, is the debafing of him in his own esteem,
2. The fruit that proceeds from this root, is the debafing of him in his own esteem,
crd dt n1 cst vvz p-acp d n1, vbz dt n-vvg pp-f pno31 p-acp po31 d n1,
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and firstly, the sensible acknowledging his unworthiness of mercy, and defect of misery. 1. His unworthiness of any mercy:
and firstly, the sensible acknowledging his unworthiness of mercy, and defect of misery. 1. His unworthiness of any mercy:
cc av-j, dt j vvg po31 n1 pp-f n1, cc n1 pp-f n1. crd po31 n1 pp-f d n1:
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the Prodigal confesseth that he deserveth no kindness from his father;
the Prodigal Confesses that he deserveth no kindness from his father;
dt j-jn vvz cst pns31 vvz dx n1 p-acp po31 n1;
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so doth the truly humbled soul see that he deserves nothing at the hands of God. In particular.
so does the truly humbled soul see that he deserves nothing At the hands of God. In particular.
av vdz av av-j j-vvn n1 vvi cst pns31 vvz pix p-acp dt n2 pp-f np1. p-acp j.
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1. He acknowledgeth that he is unworthy of the least outward mercy, so far from being worthy to be treated as a son,
1. He acknowledgeth that he is unworthy of the least outward mercy, so Far from being worthy to be treated as a son,
crd pns31 vvz cst pns31 vbz j pp-f dt av-ds j n1, av av-j p-acp vbg j pc-acp vbi vvn p-acp dt n1,
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as not to deserve to be treated as a creature: and here he acknowledgeth,
as not to deserve to be treated as a creature: and Here he acknowledgeth,
c-acp xx pc-acp vvi pc-acp vbi vvn p-acp dt n1: cc av pns31 vvz,
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1. That he is unworthy of his life, that he is a Child of wrath by nature, and doth not deserve that God should suffer him to breath in his world, it is a great kindness that he is not consumed,
1. That he is unworthy of his life, that he is a Child of wrath by nature, and does not deserve that God should suffer him to breath in his world, it is a great kindness that he is not consumed,
crd cst pns31 vbz j pp-f po31 n1, cst pns31 vbz dt n1 pp-f n1 p-acp n1, cc vdz xx vvi cst np1 vmd vvi pno31 pc-acp vvi p-acp po31 n1, pn31 vbz dt j n1 cst pns31 vbz xx vvn,
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and destroyed from off the face of the earth, and turned down into the pit long before this, Lum. 3. 22. 2. That he is unworthy of livelyhood:
and destroyed from off the face of the earth, and turned down into the pit long before this, Lum. 3. 22. 2. That he is unworthy of livelihood:
cc vvn p-acp p-acp dt n1 pp-f dt n1, cc vvd a-acp p-acp dt n1 av-j p-acp d, np1. crd crd crd cst pns31 vbz j pp-f n1:
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he cannot challenge, as a debt from God, so much as the least bit of bread,
he cannot challenge, as a debt from God, so much as the least bit of bred,
pns31 vmbx vvi, c-acp dt n1 p-acp np1, av av-d c-acp dt ds n1 pp-f n1,
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495
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2646
or draught of water, but if he do bestow it upon him, it is a condescending favour, Gen. 32. 10. 3. Unworthy that God should condescend to step aside to do him the least courteousie at all;
or draught of water, but if he do bestow it upon him, it is a condescending favour, Gen. 32. 10. 3. Unworthy that God should condescend to step aside to do him the least courteousie At all;
cc n1 pp-f n1, cc-acp cs pns31 vdb vvi pn31 p-acp pno31, pn31 vbz dt j-vvg n1, np1 crd crd crd j cst np1 vmd vvi pc-acp vvi av pc-acp vdi pno31 dt ds n1 p-acp d;
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that he should visit him with any mercy, Matt. 8. 8. Hence he wonders at all, saith,
that he should visit him with any mercy, Matt. 8. 8. Hence he wonders At all, Says,
cst pns31 vmd vvi pno31 p-acp d n1, np1 crd crd av pns31 vvz p-acp d, vvz,
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as David, Who am I? or as Mephibosheth, 2 Sam. 9. 8. What is thy servant, that that thou shouldest look upon such a dead dog as I am? The ungrateful sinner is quarrelling with God, let him shew him never so much kindness;
as David, Who am I? or as Mephibosheth, 2 Sam. 9. 8. What is thy servant, that that thou Shouldst look upon such a dead dog as I am? The ungrateful sinner is quarreling with God, let him show him never so much kindness;
c-acp np1, q-crq vbm pns11? cc p-acp np1, crd np1 crd crd q-crq vbz po21 n1, d cst pns21 vmd2 vvi p-acp d dt j n1 c-acp pns11 vbm? dt j n1 vbz vvg p-acp np1, vvb pno31 vvi pno31 av-x av av-d n1;
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but the humble sinner wonders at God, let him shew him never so little kindness, because he judgeth that none can be little to such a worthless creature as he.
but the humble sinner wonders At God, let him show him never so little kindness, Because he Judgeth that none can be little to such a worthless creature as he.
cc-acp dt j n1 vvz p-acp np1, vvb pno31 vvi pno31 av-x av j n1, c-acp pns31 vvz d pix vmb vbi j p-acp d dt j n1 c-acp pns31.
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2. He acknowledgeth that he is much more unworthy that God should pardon his Sin,
2. He acknowledgeth that he is much more unworthy that God should pardon his since,
crd pns31 vvz cst pns31 vbz d dc j-u cst np1 vmd vvi po31 n1,
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2651
and take him among the number of his Children, that he should relieve his famishing Soul,
and take him among the number of his Children, that he should relieve his famishing Soul,
cc vvb pno31 p-acp dt n1 pp-f po31 n2, cst pns31 vmd vvi po31 vvg n1,
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2652
and bestow his Grace upon him:
and bestow his Grace upon him:
cc vvi po31 n1 p-acp pno31:
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2653
it is such a thing that he dareth hardly speak of, Luk. 18. 14. when Paul speaks of his calling to the Ministry,
it is such a thing that he dareth hardly speak of, Luk. 18. 14. when Paul speaks of his calling to the Ministry,
pn31 vbz d dt n1 cst pns31 vvz av vvi pp-f, np1 crd crd r-crq np1 vvz pp-f po31 n-vvg p-acp dt n1,
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2654
how doth he set it forth? see Eph. 3. 18. To me, who am less than the least of all Saints:
how does he Set it forth? see Ephesians 3. 18. To me, who am less than the least of all Saints:
q-crq vdz pns31 vvi pn31 av? vvb np1 crd crd p-acp pno11, q-crq vbm dc cs dt ds pp-f d n2:
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how much more may every one say so of his Conversion? he will acknowledge, that if God refuse to come and save him, he doth him no wrong, Rom. 9. 19, 20. if he do it, it is meer Grace, Eph. 2. 8. 2. He acknowledgeth his worthiness of all misery:
how much more may every one say so of his Conversion? he will acknowledge, that if God refuse to come and save him, he does him no wrong, Rom. 9. 19, 20. if he do it, it is mere Grace, Ephesians 2. 8. 2. He acknowledgeth his worthiness of all misery:
c-crq av-d av-dc vmb d crd vvb av pp-f po31 n1? pns31 vmb vvi, cst cs np1 vvb pc-acp vvi cc vvi pno31, pns31 vdz pno31 dx n-jn, np1 crd crd, crd cs pns31 vdb pn31, pn31 vbz j n1, np1 crd crd crd pns31 vvz po31 n1 pp-f d n1:
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that he is not only undeserving, but ill-deserving; that he hath not only forfeited all mercies, but procured to himself all woes;
that he is not only undeserving, but Ill-deserving; that he hath not only forfeited all Mercies, but procured to himself all woes;
cst pns31 vbz xx av-j j, cc-acp j; cst pns31 vhz xx av-j vvn d n2, cc-acp vvd p-acp px31 d n2;
(50) doctrine (DIV3)
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is not only unprofitable, but is also a great provocation to God. In particular,
is not only unprofitable, but is also a great provocation to God. In particular,
vbz xx av-j j, cc-acp vbz av dt j n1 p-acp np1. p-acp j,
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1. He acknowledgeth that all the sorrows and sufferings of this life, are not only his desert,
1. He acknowledgeth that all the sorrows and sufferings of this life, Are not only his desert,
crd pns31 vvz cst d dt n2 cc n2 pp-f d n1, vbr xx av-j po31 n1,
(50) doctrine (DIV3)
499
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2659
but less than his desert, Ezra 9. 13. Job 11. 6 He will not only justifie Gods anger,
but less than his desert, Ezra 9. 13. Job 11. 6 He will not only justify God's anger,
cc-acp av-dc cs po31 n1, np1 crd crd np1 crd crd pns31 vmb xx av-j vvi npg1 n1,
(50) doctrine (DIV3)
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but magnifie his mercy in all the sorrows that befal him here in this World, Lam. 3. 22. if God take • way his Estate, comforts of his life, strip him naked of all,
but magnify his mercy in all the sorrows that befall him Here in this World, Lam. 3. 22. if God take • Way his Estate, comforts of his life, strip him naked of all,
cc-acp vvb po31 n1 p-acp d dt n2 cst vvi pno31 av p-acp d n1, np1 crd crd cs np1 vvb • n1 po31 n1, n2 pp-f po31 n1, vvb pno31 j pp-f d,
(50) doctrine (DIV3)
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2661
yet naked as he is, he chargeth not God, but blesseth him, Job 1. 20, 21, 22. the threatnings of God are just, his executions of them righteous,
yet naked as he is, he charges not God, but Blesses him, Job 1. 20, 21, 22. the threatenings of God Are just, his executions of them righteous,
av j c-acp pns31 vbz, pns31 vvz xx np1, cc-acp vvz pno31, np1 crd crd, crd, crd dt n2-vvg pp-f np1 vbr j, po31 n2 pp-f pno32 j,
(50) doctrine (DIV3)
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2662
and his moderation of them merciful.
and his moderation of them merciful.
cc po31 n1 pp-f pno32 j.
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2. That the utmost of the wrath and curse of God is duly and truly his merit:
2. That the utmost of the wrath and curse of God is duly and truly his merit:
crd cst dt j pp-f dt n1 cc n1 pp-f np1 vbz av-jn cc av-j po31 n1:
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2664
that he hath done things worthy of Death, and that it belongs to him as his wages, Rom. 8. ult. Dan. 9. 8. he sees Hell to be a place proper for him,
that he hath done things worthy of Death, and that it belongs to him as his wages, Rom. 8. ult. Dan. 9. 8. he sees Hell to be a place proper for him,
cst pns31 vhz vdn n2 j pp-f n1, cc cst pn31 vvz p-acp pno31 c-acp po31 n2, np1 crd n1. np1 crd crd pns31 vvz n1 pc-acp vbi dt n1 j p-acp pno31,
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and confesseth that it is mere patience that hath hitherto kept him out of it, else he had been there ere this:
and Confesses that it is mere patience that hath hitherto kept him out of it, Else he had been there ere this:
cc vvz cst pn31 vbz j n1 cst vhz av vvn pno31 av pp-f pn31, av pns31 vhd vbn a-acp p-acp d:
(50) doctrine (DIV3)
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2666
he sees weight enough in his Sin to sink him down into the nethermost Hell,
he sees weight enough in his since to sink him down into the nethermost Hell,
pns31 vvz n1 av-d p-acp po31 n1 pc-acp vvi pno31 a-acp p-acp dt j n1,
(50) doctrine (DIV3)
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2667
and that he is not there as well as others, undergoing endless, easeless, remediless torments, is not because he is better,
and that he is not there as well as Others, undergoing endless, easeless, remediless torments, is not Because he is better,
cc cst pns31 vbz xx a-acp c-acp av c-acp n2-jn, j-vvg j, j, j n2, vbz xx c-acp pns31 vbz jc,
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but because God is more merciful to him.
but Because God is more merciful to him.
cc-acp c-acp np1 vbz av-dc j p-acp pno31.
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Now when the humbled Soul is thus made sensible of his own worthlessness, hereupon these further fruits of it discover themselves.
Now when the humbled Soul is thus made sensible of his own worthlessness, hereupon these further fruits of it discover themselves.
av c-crq dt j-vvn n1 vbz av vvn j pp-f po31 d n1, av d jc n2 pp-f pn31 vvb px32.
(50) doctrine (DIV3)
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2670
1. He is really taken off from all confidence in himself:
1. He is really taken off from all confidence in himself:
crd pns31 vbz av-j vvn a-acp p-acp d n1 p-acp px31:
(50) doctrine (DIV3)
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2671
he now dares to rest no longer upon any thing that is his, whether of nature or grace, to give him favour with God,
he now dares to rest no longer upon any thing that is his, whither of nature or grace, to give him favour with God,
pns31 av vvz pc-acp vvi av-dx av-jc p-acp d n1 cst vbz png31, cs pp-f n1 cc n1, pc-acp vvi pno31 n1 p-acp np1,
(50) doctrine (DIV3)
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2672
and plead for him in his presence.
and plead for him in his presence.
cc vvi p-acp pno31 p-acp po31 n1.
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2673
He now dares not to rely upon his duties, though done with never so much seriousness and sincerity;
He now dares not to rely upon his duties, though done with never so much seriousness and sincerity;
pns31 av vvz xx pc-acp vvi p-acp po31 n2, cs vdn p-acp av av av-d n1 cc n1;
(50) doctrine (DIV3)
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no, they are Loss, Dung, Rags to him; they are not to be trusted in, or accounted of.
no, they Are Loss, Dung, Rags to him; they Are not to be trusted in, or accounted of.
uh-dx, pns32 vbr n1, n1, n2 p-acp pno31; pns32 vbr xx pc-acp vbi vvn p-acp, cc vvn pp-f.
(50) doctrine (DIV3)
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2675
2. He is taken off from exalting himself, and his own duties: all self-conceits are beaten down;
2. He is taken off from exalting himself, and his own duties: all self-conceits Are beaten down;
crd pns31 vbz vvn a-acp p-acp vvg px31, cc po31 d n2: d n2 vbr vvn a-acp;
(50) doctrine (DIV3)
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2676
and his business is to undermine them, and undervalue them;
and his business is to undermine them, and undervalue them;
cc po31 n1 vbz pc-acp vvi pno32, cc vvi pno32;
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2677
he denies himself, this is true humility, Mat. 16. 24. He despiseth his own services, they are nothing,he Denies himself, this is true humility, Mathew 16. 24. He despises his own services, they Are nothing,
pns31 vvz px31, d vbz j n1, np1 crd crd pns31 vvz po31 d n2, pns32 vbr pix,
(50) doctrine (DIV3)
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nor is he ever the more worthy for them. 3. He comes before God with self-abhorence:
nor is he ever the more worthy for them. 3. He comes before God with self-abhorence:
ccx vbz pns31 av dt av-dc j p-acp pno32. crd pns31 vvz p-acp np1 p-acp j:
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2679
comes not as a proud man, that thinks he comes for nothing but what he may expect and challenge,
comes not as a proud man, that thinks he comes for nothing but what he may expect and challenge,
vvz xx p-acp dt j n1, cst vvz pns31 vvz p-acp pix cc-acp r-crq pns31 vmb vvi cc vvi,
(50) doctrine (DIV3)
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and it will be an affront to deny it him, as they did, Isa. 58. 3. No,
and it will be an affront to deny it him, as they did, Isaiah 58. 3. No,
cc pn31 vmb vbi dt n1 pc-acp vvi pn31 pno31, c-acp pns32 vdd, np1 crd crd uh-dx,
(50) doctrine (DIV3)
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2681
but he layes all his excellencies, and all his moralities, and all his good duties in the dust, under God's feet,
but he lays all his excellencies, and all his moralities, and all his good duties in the dust, under God's feet,
cc-acp pns31 vvz d po31 n2, cc d po31 n2, cc d po31 j n2 p-acp dt n1, p-acp npg1 n2,
(50) doctrine (DIV3)
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2682
and acknowledgeth that he may, if he sees meet, trample upon them, and do him no wrong, Job 42. 6. If he had thought a thought or spoken a word in defence of his own worth or deserving, he loaths himself for that word or thought;
and acknowledgeth that he may, if he sees meet, trample upon them, and do him no wrong, Job 42. 6. If he had Thought a Thought or spoken a word in defence of his own worth or deserving, he Loathes himself for that word or Thought;
cc vvz cst pns31 vmb, cs pns31 vvz j, vvb p-acp pno32, cc vdb pno31 dx n-jn, n1 crd crd cs pns31 vhd vvn dt n1 cc vvn dt n1 p-acp n1 pp-f po31 d n1 cc j-vvg, pns31 vvz px31 p-acp d n1 cc n1;
(50) doctrine (DIV3)
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he eats it again, and professeth he will speak no more, and condemns himself for what he hath spoken already.
he eats it again, and Professes he will speak no more, and condemns himself for what he hath spoken already.
pns31 vvz pn31 av, cc vvz pns31 vmb vvi av-dx av-dc, cc vvz px31 p-acp r-crq pns31 vhz vvn av.
(50) doctrine (DIV3)
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2684
Now the Reason why God works this grace in conversion, is because his great design in the New-Covenant, is to bring about man's Salvation in a way of Grace, the Glory of which Attribute is the bottom end of his counsel concerning his Elect, Rom. 9. 23. Now then grace appears to be grace, in respect of the subject, it is applyed to,
Now the Reason why God works this grace in conversion, is Because his great Design in the New-covenant, is to bring about Man's Salvation in a Way of Grace, the Glory of which Attribute is the bottom end of his counsel Concerning his Elect, Rom. 9. 23. Now then grace appears to be grace, in respect of the Subject, it is applied to,
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when this subject is made to appear the most undeserving; and every circumstance lowering the creatures desert, heightens the excellency of this Grace:
when this Subject is made to appear the most undeserving; and every circumstance lowering the creatures desert, heightens the excellency of this Grace:
c-crq d n-jn vbz vvn pc-acp vvi dt av-ds j; cc d n1 vvg dt n2 n1, vvz dt n1 pp-f d n1:
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Hence you shall find the Scripture loves to set it oft with this, Deut. 26. 5. &c. Ezek. 16. begin. Eph. 2 begin.
Hence you shall find the Scripture loves to Set it oft with this, Deuteronomy 26. 5. etc. Ezekiel 16. begin. Ephesians 2 begin.
av pn22 vmb vvi dt n1 vvz pc-acp vvi pn31 av p-acp d, np1 crd crd av np1 crd vvi. np1 crd vvi.
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2687
And, inasmuch as man is actively to give God the glory of this grace, it is therefore needful, that he see and feel in himself, that which may put the Emphasis upon it:
And, inasmuch as man is actively to give God the glory of this grace, it is Therefore needful, that he see and feel in himself, that which may put the Emphasis upon it:
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2688
Thus the Apostles argument was, Rom. 5. 7, 8. To see good, honest, innocent men taken to heaven, would be no such great matter to be spoken of,
Thus the Apostles argument was, Rom. 5. 7, 8. To see good, honest, innocent men taken to heaven, would be no such great matter to be spoken of,
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2689
but to see such as had been wicked, had provoked God, were sinners of the Gentiles, &c. saved, this is matter for heaven to ring of to all eternity:
but to see such as had been wicked, had provoked God, were Sinners of the Gentiles, etc. saved, this is matter for heaven to ring of to all eternity:
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2690
none will so wonder at their own salvation, as those that have been deepest apprehensive of,
none will so wonder At their own salvation, as those that have been Deepest apprehensive of,
pi vmb av vvi p-acp po32 d n1, c-acp d cst vhb vbn js-jn j pp-f,
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505
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2691
and humbled for their own sinful unworthiness of mercy, and provocation of God to wrath;
and humbled for their own sinful unworthiness of mercy, and provocation of God to wrath;
cc vvn p-acp po32 d j n1 pp-f n1, cc n1 pp-f np1 p-acp n1;
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2692
they will glorifie God indeed, who see that he hath saved them from lowest hell, in which he might have left them in chains, prisoners, to have suffered wrath for ever.
they will Glorify God indeed, who see that he hath saved them from lowest hell, in which he might have left them in chains, Prisoners, to have suffered wrath for ever.
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The more full application of this truth will fall under the following Doctrine; containing the other part of Gospel humility, it may suffice to hint at one here.
The more full application of this truth will fallen under the following Doctrine; containing the other part of Gospel humility, it may suffice to hint At one Here.
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USE. To convince and perswade poor finners of their worthlesness:USE. To convince and persuade poor finners of their worthlessness:
n1. pc-acp vvi cc vvi j n2 pp-f po32 n1:
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2695
If ever you would come unto God acceptably, you must come unto him empty of all self-conceits, renouncing all worth or excellency in your selves:
If ever you would come unto God acceptably, you must come unto him empty of all self-conceits, renouncing all worth or excellency in your selves:
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(50) doctrine (DIV3)
507
Page 242
2696
so long as you think you deserve any thing so long Christ will refuse you:
so long as you think you deserve any thing so long christ will refuse you:
av av-j c-acp pn22 vvb pn22 vvi d n1 av av-j np1 vmb vvi pn22:
(50) doctrine (DIV3)
507
Page 242
2697
He will have you to cast your selves upon meer mercy, unto which you have no claim of your own,
He will have you to cast your selves upon mere mercy, unto which you have no claim of your own,
pns31 vmb vhi pn22 pc-acp vvi po22 n2 p-acp j n1, p-acp r-crq pn22 vhb dx n1 pp-f po22 d,
(50) doctrine (DIV3)
507
Page 242
2698
but sue for it as beggars, who can no way oblige their benefactors to do them a kindness.
but sue for it as beggars, who can no Way oblige their benefactors to do them a kindness.
cc-acp vvb p-acp pn31 p-acp n2, r-crq vmb dx n1 vvi po32 n2 pc-acp vdi pno32 dt n1.
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Page 242
2699
See then and view how unworthy you are that God should do any thing for you;
See then and view how unworthy you Are that God should do any thing for you;
n1 av cc vvb c-crq j pn22 vbr d np1 vmd vdi d n1 p-acp pn22;
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Page 242
2700
unworthy of common favours, much more unworthy to be called his Sons or Daughters: For motive, consider,
unworthy of Common favours, much more unworthy to be called his Sons or Daughters: For motive, Consider,
j pp-f j n2, av-d av-dc j pc-acp vbi vvn po31 n2 cc n2: p-acp n1, vvb,
(50) doctrine (DIV3)
507
Page 242
2701
1. None but the humble soul can expect acceptance with God: He sees the proud afar off, but the humble he will exalt:
1. None but the humble soul can expect acceptance with God: He sees the proud afar off, but the humble he will exalt:
crd pix p-acp dt j n1 vmb vvi n1 p-acp np1: pns31 vvz dt j av a-acp, p-acp dt j pns31 vmb vvi:
(50) doctrine (DIV3)
508
Page 242
2702
When you ly lowest, you are nearest the height of happiness:
When you lie lowest, you Are nearest the height of happiness:
c-crq pn22 vvb js, pn22 vbr av-j dt n1 pp-f n1:
(50) doctrine (DIV3)
508
Page 242
2703
it is from the dungeon, from the lowest pit, that Christ fetcheth those whom he makes his Nobles;
it is from the dungeon, from the lowest pit, that christ Fetches those whom he makes his Nobles;
pn31 vbz p-acp dt n1, p-acp dt js n1, cst np1 vvz d r-crq pns31 vvz po31 n2-j;
(50) doctrine (DIV3)
508
Page 242
2704
it is the meek he will teach his way. 2. None but the humble soul takes a right scantling of himself:
it is the meek he will teach his Way. 2. None but the humble soul Takes a right scantling of himself:
pn31 vbz dt j pns31 vmb vvi po31 n1. crd pix p-acp dt j n1 vvz dt j-jn n1 pp-f px31:
(50) doctrine (DIV3)
508
Page 242
2705
this man only is he that knows himself:
this man only is he that knows himself:
d n1 av-j vbz pns31 cst vvz px31:
(50) doctrine (DIV3)
509
Page 242
2706
and we can never know God aright in the Covenant of his Grace, till we have a right apprehension, of our selves.
and we can never know God aright in the Covenant of his Grace, till we have a right apprehension, of our selves.
cc pns12 vmb av-x vvi np1 av p-acp dt n1 pp-f po31 n1, c-acp pns12 vhb dt j-jn n1, pp-f po12 n2.
(50) doctrine (DIV3)
509
Page 242
2707
Now that you may clearly understand your own unworthiness. Consider,
Now that you may clearly understand your own unworthiness. Consider,
av cst pn22 vmb av-j vvi po22 d n1. np1,
(50) doctrine (DIV3)
509
Page 242
2708
1. That you have never done any thing in all your lives, that can render you worthy in God's account:
1. That you have never done any thing in all your lives, that can render you worthy in God's account:
crd cst pn22 vhb av vdn d n1 p-acp d po22 n2, cst vmb vvi pn22 j p-acp npg1 n1:
(50) doctrine (DIV3)
510
Page 242
2709
the Godly themselves must say of all they do, they are unprofitable, Luk. 17. 10. The best deeds of sanctified men call for forgiveness;
the Godly themselves must say of all they do, they Are unprofitable, Luk. 17. 10. The best Deeds of sanctified men call for forgiveness;
dt j px32 zz vvi pp-f d pns32 vdb, pns32 vbr j, np1 crd crd dt js n2 pp-f j-vvn n2 vvb p-acp n1;
(50) doctrine (DIV3)
510
Page 243
2710
yea, for the merits of Christ to render them acceptable unto God, which makes them so far from boasting, that it puts them upon it to ask forgiveness.
yea, for the merits of christ to render them acceptable unto God, which makes them so Far from boasting, that it puts them upon it to ask forgiveness.
uh, p-acp dt n2 pp-f np1 pc-acp vvi pno32 j p-acp np1, r-crq vvz pno32 av av-j p-acp vvg, cst pn31 vvz pno32 p-acp pn31 pc-acp vvi n1.
(50) doctrine (DIV3)
510
Page 243
2711
According to the first Covenant, those works were accounted worthy of acceptance and reward, whereby God was glorified in perfect obedience;
According to the First Covenant, those works were accounted worthy of acceptance and reward, whereby God was glorified in perfect Obedience;
vvg p-acp dt ord n1, d n2 vbdr vvn j pp-f n1 cc n1, c-crq np1 vbds vvn p-acp j n1;
(50) doctrine (DIV3)
510
Page 243
2712
wherein the heart and life were exactly conformed to the mind of the Law of God, that was given man for his rule;
wherein the heart and life were exactly conformed to the mind of the Law of God, that was given man for his Rule;
c-crq dt n1 cc n1 vbdr av-j vvn p-acp dt n1 pp-f dt n1 pp-f np1, cst vbds vvn n1 p-acp po31 n1;
(50) doctrine (DIV3)
510
Page 243
2713
but since the fall, the best of men cannot thus do:
but since the fallen, the best of men cannot thus do:
cc-acp c-acp dt n1, dt js pp-f n2 vmbx av vdi:
(50) doctrine (DIV3)
510
Page 243
2714
And as for thee, thou hast been a sinner, how justly maist thou take that to thy self, which the Prophet charged that wicked King withal? Dan. 5 23. Thou hast kept no command of God,
And as for thee, thou hast been a sinner, how justly Mayest thou take that to thy self, which the Prophet charged that wicked King withal? Dan. 5 23. Thou hast kept no command of God,
cc c-acp p-acp pno21, pns21 vh2 vbn dt n1, c-crq av-j vm2 pns21 vvi cst p-acp po21 n1, r-crq dt n1 vvd cst j n1 av? np1 crd crd pns21 vh2 vvn dx n1 pp-f np1,
(50) doctrine (DIV3)
510
Page 243
2715
but fallen short of all, and what worthiness canst thou plead? those services which thou thinkest thou hast done,
but fallen short of all, and what worthiness Canst thou plead? those services which thou Thinkest thou hast done,
cc-acp vvn j pp-f d, cc r-crq n1 vm2 pns21 vvi? d n2 r-crq pns21 vv2 pns21 vh2 vdn,
(50) doctrine (DIV3)
510
Page 243
2716
even they are worse than filthy rags; for the Church concludes here to be no better, Isa. 64. 6. 2. How much thou hast done to render thy self unworthy:
even they Are Worse than filthy rags; for the Church concludes Here to be no better, Isaiah 64. 6. 2. How much thou hast done to render thy self unworthy:
av pns32 vbr av-jc cs j n2; p-acp dt n1 vvz av pc-acp vbi av-dx av-jc, np1 crd crd crd c-crq d pns21 vh2 vdn pc-acp vvi po21 n1 j:
(50) doctrine (DIV3)
510
Page 243
2717
Thou hast not only done nothing for God and his Glory, but but hast been doing very much against it; nay consider.
Thou hast not only done nothing for God and his Glory, but but hast been doing very much against it; nay Consider.
pns21 vh2 xx av-j vdn pix p-acp np1 cc po31 n1, cc-acp p-acp vh2 vbn vdg av av-d p-acp pn31; uh-x vvb.
(50) doctrine (DIV3)
511
Page 243
2718
1. What an unworthy creature thou art in thy natural state;
1. What an unworthy creature thou art in thy natural state;
crd q-crq dt j n1 pns21 vb2r p-acp po21 j n1;
(50) doctrine (DIV3)
512
Page 243
2719
so far from being amiable in Gods eyes, that thou art by nature a loathsome object:
so Far from being amiable in God's eyes, that thou art by nature a loathsome Object:
av av-j p-acp vbg j p-acp npg1 n2, cst pns21 vb2r p-acp n1 dt j n1:
(50) doctrine (DIV3)
512
Page 244
2720
Thy pedegree, original, state, all speak all against thee: thou maist see what thou art, Ezek. 16. begin.
Thy pedigree, original, state, all speak all against thee: thou Mayest see what thou art, Ezekiel 16. begin.
po21 n1, j-jn, n1, d vvb d p-acp pno21: pns21 vm2 vvi r-crq pns21 vb2r, np1 crd vvi.
(50) doctrine (DIV3)
512
Page 244
2721
Though thou hadst done nothing against God, yet thy very being is hateful: Who counts toads and snakes worthy of preservation, but rather of destruction?
Though thou Hadst done nothing against God, yet thy very being is hateful: Who counts toads and snakes worthy of preservation, but rather of destruction?
cs pns21 vhd2 vdn pix p-acp np1, av po21 j n1 vbz j: r-crq vvz n2 cc n2 j pp-f n1, cc-acp av-c pp-f n1?
(50) doctrine (DIV3)
512
Page 244
2722
2. Thou hast carried it unworthily towards God in the whole course of thy life:
2. Thou hast carried it unworthily towards God in the Whole course of thy life:
crd pns21 vh2 vvn pn31 av-j p-acp np1 p-acp dt j-jn n1 pp-f po21 n1:
(50) doctrine (DIV3)
513
Page 244
2723
all the dayes of thy vanity and unregeneracy, all thy course and carriage, hath been to set thee out of his favour.
all the days of thy vanity and unregeneracy, all thy course and carriage, hath been to Set thee out of his favour.
d dt n2 pp-f po21 n1 cc n1, d po21 n1 cc n1, vhz vbn pc-acp vvi pno21 av pp-f po31 n1.
(50) doctrine (DIV3)
513
Page 244
2724
If vile and profligate abuses will give a man worth, thou mightest claim it, for such hath all thy life been. Consider,
If vile and profligate Abuses will give a man worth, thou Mightest claim it, for such hath all thy life been. Consider,
cs j cc vvi n2 vmb vvi dt n1 n1, pns21 vmd2 vvi pn31, c-acp d vhz d po21 n1 vbi. np1,
(50) doctrine (DIV3)
513
Page 244
2725
1. What God hath been doing for you: how many ways he hath been expressing kindness, pitty, favour to you:
1. What God hath been doing for you: how many ways he hath been expressing kindness, pity, favour to you:
crd q-crq np1 vhz vbn vdg p-acp pn22: c-crq d n2 pns31 vhz vbn vvg n1, n1, n1 p-acp pn22:
(50) doctrine (DIV3)
514
Page 244
2726
The being he hath given you, the preservation afforded to you, the provision he hath made for you, the bounty he hath heaped upon you;
The being he hath given you, the preservation afforded to you, the provision he hath made for you, the bounty he hath heaped upon you;
dt n1 pns31 vhz vvn pn22, dt n1 vvd p-acp pn22, dt n1 pns31 vhz vvn p-acp pn22, dt n1 pns31 vhz vvn p-acp pn22;
(50) doctrine (DIV3)
514
Page 244
2727
but above all, the precious Salvation he hath set before you, and all the means given you for the promoting of it:
but above all, the precious Salvation he hath Set before you, and all the means given you for the promoting of it:
cc-acp p-acp d, dt j n1 pns31 vhz vvn p-acp pn22, cc d dt n2 vvn pn22 p-acp dt j-vvg pp-f pn31:
(50) doctrine (DIV3)
514
Page 244
2728
innumerable have been the obligations, strong the cords that he hath laid upon you. 2. What you have requited him with;
innumerable have been the obligations, strong the cords that he hath laid upon you. 2. What you have requited him with;
j vhb vbn dt n2, av-j dt n2 cst pns31 vhz vvn p-acp pn22. crd r-crq pn22 vhb vvn pno31 p-acp;
(50) doctrine (DIV3)
514
Page 244
2729
in one word, Ingratitude (& si ingratum dixeris, omnia dixisti.) Nay, opprobrious contumity: For,
in one word, Ingratitude (& si Ungrateful Dixers, omnia dixisti.) Nay, opprobrious contumity: For,
p-acp crd n1, n1 (cc zz fw-la fw-la, fw-la fw-la.) uh, j n1: c-acp,
(50) doctrine (DIV3)
515
Page 244
2730
1. You have driven a trade of sinning against and provoking him all your lives long:
1. You have driven a trade of sinning against and provoking him all your lives long:
crd pn22 vhb vvn dt n1 pp-f vvg p-acp cc vvg pno31 d po22 n2 av-j:
(50) doctrine (DIV3)
516
Page 245
2731
it hath been your custom from your youth upward; nay, you have done it with delight;
it hath been your custom from your youth upward; nay, you have done it with delight;
pn31 vhz vbn po22 n1 p-acp po22 n1 av-j; uh-x, pn22 vhb vdn pn31 p-acp n1;
(50) doctrine (DIV3)
516
Page 245
2732
you have made nothing to break his holy commands;
you have made nothing to break his holy commands;
pn22 vhb vvn pix pc-acp vvi po31 j n2;
(50) doctrine (DIV3)
516
Page 245
2733
yea, it hath been a sport and recreation to you, you could not sleep without it.
yea, it hath been a sport and recreation to you, you could not sleep without it.
uh, pn31 vhz vbn dt n1 cc n1 p-acp pn22, pn22 vmd xx vvi p-acp pn31.
(50) doctrine (DIV3)
516
Page 245
2734
2. You have abused and mis-improved all his mercies, taking encouragment by them to sin against him:
2. You have abused and misimproved all his Mercies, taking encouragement by them to sin against him:
crd pn22 vhb vvn cc j d po31 n2, vvg n1 p-acp pno32 pc-acp vvi p-acp pno31:
(50) doctrine (DIV3)
517
Page 245
2735
with his own you have dishonoured his great Name;
with his own you have dishonoured his great Name;
p-acp po31 d pn22 vhb vvn po31 j n1;
(50) doctrine (DIV3)
517
Page 245
2736
with his flax, and his wool, &c. Hos. 2. 8, 9. You have spent that substance which he lent you in riot, have made his creatures to serve your sins,with his flax, and his wool, etc. Hos. 2. 8, 9. You have spent that substance which he lent you in riot, have made his creatures to serve your Sins,
p-acp po31 n1, cc po31 n1, av np1 crd crd, crd pn22 vhb vvn d n1 r-crq pns31 vvd pn22 p-acp n1, vhb vvn po31 n2 pc-acp vvi po22 n2,
(50) doctrine (DIV3)
517
Page 245
2737
and so armed them against him, and thereby made the creation to groan under your oppression.
and so armed them against him, and thereby made the creation to groan under your oppression.
cc av vvd pno32 p-acp pno31, cc av vvd dt n1 pc-acp vvi p-acp po22 n1.
(50) doctrine (DIV3)
517
Page 245
2738
3. You have sought for succour, relief, comfort, to other things, and not to him, have trusted in creatures and not in the Creator, you have lived upon husks,
3. You have sought for succour, relief, Comfort, to other things, and not to him, have trusted in creatures and not in the Creator, you have lived upon husks,
crd pn22 vhb vvn p-acp n1, n1, n1, p-acp j-jn n2, cc xx p-acp pno31, vhb vvn p-acp n2 cc xx p-acp dt n1, pn22 vhb vvn p-acp n2,
(50) doctrine (DIV3)
518
Page 245
2739
and fed on the air, and have made your selves servants;
and fed on the air, and have made your selves Servants;
cc vvd p-acp dt n1, cc vhb vvn po22 n2 n2;
(50) doctrine (DIV3)
518
Page 245
2740
yea, slaves to Satan and the World, and thereby disgraced your Original, and forgotten your end, which was to serve God,
yea, slaves to Satan and the World, and thereby disgraced your Original, and forgotten your end, which was to serve God,
uh, n2 p-acp np1 cc dt n1, cc av vvn po22 j-jn, cc vvn po22 n1, r-crq vbds pc-acp vvi np1,
(50) doctrine (DIV3)
518
Page 245
2741
and depend upon him for all.
and depend upon him for all.
cc vvb p-acp pno31 p-acp d.
(50) doctrine (DIV3)
518
Page 245
2742
4. You have despised his Redemption and Grace, that hath been tendered to you in the Gospel:
4. You have despised his Redemption and Grace, that hath been tendered to you in the Gospel:
crd pn22 vhb vvn po31 n1 cc n1, cst vhz vbn vvn p-acp pn22 p-acp dt n1:
(50) doctrine (DIV3)
519
Page 245
2743
Jesus Christ, that precious Saviour, hath been less esteemed by you than your vile lust, and filthy pleasures;
jesus christ, that precious Saviour, hath been less esteemed by you than your vile lust, and filthy pleasures;
np1 np1, cst j n1, vhz vbn av-dc vvn p-acp pn22 cs po22 j n1, cc j n2;
(50) doctrine (DIV3)
519
Page 245
2744
his patience hath been slighted, and grace refused;
his patience hath been slighted, and grace refused;
po31 n1 vhz vbn vvn, cc n1 vvd;
(50) doctrine (DIV3)
519
Page 245
2745
you have turned a deaf ear to his counsel, the back and not the face to his proffers of Salvation;
you have turned a deaf ear to his counsel, the back and not the face to his proffers of Salvation;
pn22 vhb vvn dt j n1 p-acp po31 n1, dt n1 cc xx dt n1 p-acp po31 n2 pp-f n1;
(50) doctrine (DIV3)
519
Page 246
2746
thus hath he been of no worth in your eyes.
thus hath he been of no worth in your eyes.
av vhz pns31 vbn pp-f dx n1 p-acp po22 n2.
(50) doctrine (DIV3)
519
Page 246
2747
And now say, What are you worthy of? Ask your own Consciences, and they will tell you, that you do such things as are worthy of death:
And now say, What Are you worthy of? Ask your own Consciences, and they will tell you, that you do such things as Are worthy of death:
cc av vvb, q-crq vbr pn22 j pp-f? vvb po22 d n2, cc pns32 vmb vvi pn22, cst pn22 vdb d n2 c-acp vbr j pp-f n1:
(50) doctrine (DIV3)
519
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2748
An heathen's Conscience will say so much, Rom. 1. ult. You are worthy to have all those mercies that you have thus abused, taken from you,
an heathen's Conscience will say so much, Rom. 1. ult. You Are worthy to have all those Mercies that you have thus abused, taken from you,
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and to be turned down into the place of woes and miseries: Hell is a place fit for you, and the torments of it a due reward.
and to be turned down into the place of woes and misery's: Hell is a place fit for you, and the torments of it a due reward.
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Thus thou art unspeakably unworthy that God should shew thee any mercy: Get then to be deeply abased, and ashamed of thy self;
Thus thou art unspeakably unworthy that God should show thee any mercy: Get then to be deeply abased, and ashamed of thy self;
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hang down thy head with the Publican, and so go to the throne of Grace, and ask mercy of God for his own sake, for Christ's sake;
hang down thy head with the Publican, and so go to the throne of Grace, and ask mercy of God for his own sake, for Christ's sake;
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this is the way in which God is to be found, and entertainment to be had with him:
this is the Way in which God is to be found, and entertainment to be had with him:
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God is not wont to send such away ashamed, but contented.
God is not wont to send such away ashamed, but contented.
np1 vbz xx j pc-acp vvi d av j, cc-acp vvn.
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the former we have now to consider; the latter follows in the next words: This first is an utter renouncing of self-excellence.
the former we have now to Consider; the latter follows in the next words: This First is an utter renouncing of self-excellence.
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viz. 1. A low and vile esteem of one self. 2. Which follows, a yielding one self up to Gods dispose:viz. 1. A low and vile esteem of one self. 2. Which follows, a yielding one self up to God's dispose:
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and is made the end of many solemn dispensations of God to his People, Deut. 8. 14, 15, 16. now this Humility hath two things in it:
and is made the end of many solemn dispensations of God to his People, Deuteronomy 8. 14, 15, 16. now this Humility hath two things in it:
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You shall see that our Saviour finds and acknowledgeth true and great Faith in it, Mat. 8. 8. with 10. It is a Grace which God requires and earnestly calls for in Scripture,
You shall see that our Saviour finds and acknowledgeth true and great Faith in it, Mathew 8. 8. with 10. It is a Grace which God requires and earnestly calls for in Scripture,
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The Grace we are here considering of is true Humility, a fruit and discovery of Faith, and concomitant of sound Repentance.
The Grace we Are Here considering of is true Humility, a fruit and discovery of Faith, and concomitant of found Repentance.
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Where God gives true Repentance, he makes the Sinner to see and confess himself to be utterly unworthy of any mercy, and worthy of all misery. Where God gives true Repentance, he makes the Sinner to see and confess himself to be utterly unworthy of any mercy, and worthy of all misery.
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DOCT.
DOCT.
np1.
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and also that we cannot lay claim of title to any such favour at his hands,
and also that we cannot lay claim of title to any such favour At his hands,
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DOCT.
DOCT.
np1.
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In true Conversion a sinner is brought to a voluntary resignation of himself to God's dispose. In true Conversion a sinner is brought to a voluntary resignation of himself to God's dispose.
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He voluntarily throws himself down at Gods feet, and leaves him to do with him as he sees meet.
He voluntarily throws himself down At God's feet, and leaves him to do with him as he sees meet.
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This is the highest part of self-denial, which Christ requires in those that come unto him, Mat. 16. 24. And this will follow upon a true sight and sense of our own unworthiness;
This is the highest part of self-denial, which christ requires in those that come unto him, Mathew 16. 24. And this will follow upon a true sighed and sense of our own unworthiness;
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and both of these are rooted in the right apprehension of our own vileness.
and both of these Are rooted in the right apprehension of our own vileness.
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It will not be amiss to look into the nature of this Grace, and its operation in an humble soul;
It will not be amiss to look into the nature of this Grace, and its operation in an humble soul;
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and there is in it somthing Negative, and somthing Positive.
and there is in it something Negative, and something Positive.
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1. The Negative part of it is, that he will be no longer at his own dispose:
1. The Negative part of it is, that he will be no longer At his own dispose:
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He finds that he hath been so long enough already to his cost:
He finds that he hath been so long enough already to his cost:
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The Prodigal found that it was the taking upon himself the Goverment of himself, that brought him to all his misery,
The Prodigal found that it was the taking upon himself the Government of himself, that brought him to all his misery,
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and this taught him to see how unable he was to rule and guide himself. He hath no wisdom, no discretion, but is a meer childish thing;
and this taught him to see how unable he was to Rule and guide himself. He hath no Wisdom, no discretion, but is a mere childish thing;
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hence resolves against it, as they, Hos. 14. 3. He confesseth himself to be bruitish and ignorant; readily consents that it is not of man of himself to direct his own way, or make a good choice for himself.
hence resolves against it, as they, Hos. 14. 3. He Confesses himself to be brutish and ignorant; readily consents that it is not of man of himself to Direct his own Way, or make a good choice for himself.
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2. The Positive part of it is, that he is willing God should do with him as he seeth meet;
2. The Positive part of it is, that he is willing God should do with him as he sees meet;
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to place and order him according to his wisdom and pleasure.
to place and order him according to his Wisdom and pleasure.
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But me thinks, in the very front of this discourse, a great and puzling question seems to assult us, viz. Whether in this part of Humiliation, God requires the souls to be so low as to be willing to be damned if he sees meet? Some have been troubled about it, else I should think the question unnecessary:
But me thinks, in the very front of this discourse, a great and puzzling question seems to assault us, viz. Whither in this part of Humiliation, God requires the Souls to be so low as to be willing to be damned if he sees meet? some have been troubled about it, Else I should think the question unnecessary:
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But lest any may think themselves not humbled enough for want of this, I shall answer it,
But lest any may think themselves not humbled enough for want of this, I shall answer it,
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and I may safely lay it down as a positive assertion. That no man is bound to be willing to be damned.
and I may safely lay it down as a positive assertion. That no man is bound to be willing to be damned.
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You see how the Prodigal, though he yields to his Father's wisdom and will in disposing of him,
You see how the Prodigal, though he yields to his Father's Wisdom and will in disposing of him,
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yet he begs for a place in his family, and be as one of the houshold;
yet he begs for a place in his family, and be as one of the household;
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he would be there where he may have bread and not famish. Thus ought every son and daughter of Adam, to labour to escape damnation;
he would be there where he may have bred and not famish. Thus ought every son and daughter of Adam, to labour to escape damnation;
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to use utmost diligence in it, and to pray, and weep, and strive against it: For.
to use utmost diligence in it, and to pray, and weep, and strive against it: For.
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1. A desire after happiness, and an abhorrence of misery are naturally seated in a man by a concreated principle:
1. A desire After happiness, and an abhorrence of misery Are naturally seated in a man by a Concreated principle:
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Now such principles as God put into man's nature in Creation, and stamped indelebly upon his being, not capable of being obliterated, were therefore put in him to be helps to lead him right to his end for which he was made:
Now such principles as God put into Man's nature in Creation, and stamped indelibly upon his being, not capable of being obliterated, were Therefore put in him to be helps to led him right to his end for which he was made:
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& therefore to be willing to be damned, is a transgression against the nature of man;
& Therefore to be willing to be damned, is a Transgression against the nature of man;
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it is a violence offered to his own being and inclinations.
it is a violence offered to his own being and inclinations.
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2. God hath made it the duty of all men to seek after, and use means to obtain happiness:
2. God hath made it the duty of all men to seek After, and use means to obtain happiness:
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yea, all that duty which God hath laid upon men in the first and second Covenant, it is with an eye and aim at happiness:
yea, all that duty which God hath laid upon men in the First and second Covenant, it is with an eye and aim At happiness:
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This is the motive in each to spur man on to his duty: God promised life to Adam if he obeyed, for life therefore was he to obey:
This is the motive in each to spur man on to his duty: God promised life to Adam if he obeyed, for life Therefore was he to obey:
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and Christ also promiseth salvation to him that believes, he is therefore to believe for salvation,
and christ also promises salvation to him that believes, he is Therefore to believe for salvation,
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or that he may be saved, 2 Thes. 2. 10. 3. Man was made to glorifie God:
or that he may be saved, 2 Thebes 2. 10. 3. Man was made to Glorify God:
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i. e. the end of the precept for which man was by duty obliged, was that he might serve, honour, and glorifie him:i. e. the end of the precept for which man was by duty obliged, was that he might serve, honour, and Glorify him:
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and having lost this power by the fall, it is every mans duty to labour after true Grace, whereby he may again please God;
and having lost this power by the fallen, it is every men duty to labour After true Grace, whereby he may again please God;
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for without this principle, we cannot do it, and where this principle is, it necessarily includes, or involves Salvation in it.
for without this principle, we cannot do it, and where this principle is, it necessarily includes, or involves Salvation in it.
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We cannot desire to be converted, but we do withal desire to be saved. We are to pray for Grace, without which we can do no service for God: Now Eupraxy is happiness formally;
We cannot desire to be converted, but we do withal desire to be saved. We Are to pray for Grace, without which we can do no service for God: Now Eupraxy is happiness formally;
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to be willing to be damned therefore, includes in it to be willing to be without Grace,
to be willing to be damned Therefore, includes in it to be willing to be without Grace,
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and consequently dishonouring God for ever, as the damned do.
and consequently Dishonoring God for ever, as the damned doe.
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Object. But no unregenerate man knowes whether he be Chosen to life, and he ought to be willing to be disposed of according to Gods Decree.Object. But no unregenerate man knows whither he be Chosen to life, and he ought to be willing to be disposed of according to God's decree.
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Ans. This Objection labours of great ignorance. For,Ans. This Objection labours of great ignorance. For,
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1. Not God's Decrees but his Commands are the rules of mens actions, Deut. 25. 29. It is not for us, in enquiring after our duty,
1. Not God's Decrees but his Commands Are the rules of men's actions, Deuteronomy 25. 29. It is not for us, in inquiring After our duty,
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so much as to propose what is decreed, what not:
so much as to propose what is decreed, what not:
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For though God hath made it a rule of his own works, yet he hath given us another of ours.
For though God hath made it a Rule of his own works, yet he hath given us Another of ours.
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2. No man can know whether he be elected or no, till he can make his calling sure, 2 Pet 1. 10. As for reprobation, there are no ordinary infallible notes known to a man of it,
2. No man can know whither he be elected or no, till he can make his calling sure, 2 Pet 1. 10. As for reprobation, there Are no ordinary infallible notes known to a man of it,
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nor doth God reveal the other but by drawing the soul effectually home to Christ. 3. The invitations of the Gospel are to all where the sound of it comes;
nor does God reveal the other but by drawing the soul effectually home to christ. 3. The invitations of the Gospel Are to all where the found of it comes;
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and all such are bound by the precepts to obey them, except they will bring guilt on themselves,
and all such Are bound by the Precepts to obey them, except they will bring guilt on themselves,
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and encrease their condemnation, Joh. 3. 29.
and increase their condemnation, John 3. 29.
cc vvi po32 n1, np1 crd crd
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4. Men are not damned under the Gospel because they are reprobated, but because they slight the Gospel,
4. Men Are not damned under the Gospel Because they Are reprobated, but Because they slight the Gospel,
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and wilfully refuse to accept of Christ and his Salvation, ibid.
and wilfully refuse to accept of christ and his Salvation, Ibid.
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5. It is both lawful and a duty to pray for things that God hath never purposed to bring to pass:
5. It is both lawful and a duty to pray for things that God hath never purposed to bring to pass:
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Stephen else have sinned in his last words, Act. 7. ult. Nor could we ever know whom to pray for, lest we should sin.Stephen Else have sinned in his last words, Act. 7. ult. Nor could we ever know whom to pray for, lest we should sin.
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2816
Quest. If it be then enquired how far the soul should resign itself up to Gods dispose;Quest. If it be then inquired how Far the soul should resign itself up to God's dispose;
n1. cs pn31 vbb av vvn c-crq av-j dt n1 vmd vvi px31 a-acp p-acp ng1 n1;
(52) doctrine (DIV3)
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I answer, He doth in this act submit himself to the Soveraignty, Justice, and Mercy of God:
I answer, He does in this act submit himself to the Sovereignty, justice, and Mercy of God:
pns11 vvb, pns31 vdz p-acp d n1 vvi px31 p-acp dt n1, n1, cc n1 pp-f np1:
(52) doctrine (DIV3)
534
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2818
He throws himself down at the feet of these Attributes; not one alone, but all of them.
He throws himself down At the feet of these Attributes; not one alone, but all of them.
pns31 vvz px31 a-acp p-acp dt n2 pp-f d n2; xx crd j, cc-acp d pp-f pno32.
(52) doctrine (DIV3)
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1. He submits himself to the Justice of God, acknowledging him to be righteous in all his dealings with him;
1. He submits himself to the justice of God, acknowledging him to be righteous in all his dealings with him;
crd pns31 vvz px31 p-acp dt n1 pp-f np1, vvg pno31 pc-acp vbi j p-acp d po31 n2-vvg p-acp pno31;
(52) doctrine (DIV3)
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Page 252
2820
yea, that he cannot in any wise do him the least wrong: He is incapable of injury from the Almighty.
yea, that he cannot in any wise do him the least wrong: He is incapable of injury from the Almighty.
uh, cst pns31 vmbx p-acp d j vdb pno31 dt av-ds j-jn: pns31 vbz j pp-f n1 p-acp dt j-jn.
(52) doctrine (DIV3)
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2821
1. If he bring long, sore, and heavy Judgements upon him, wasting and perplexing calamities, such as make him groane,
1. If he bring long, soar, and heavy Judgments upon him, wasting and perplexing calamities, such as make him groan,
crd cs pns31 vvb av-j, av-j, cc j n2 p-acp pno31, vvg cc vvg n2, d c-acp vvi pno31 n1,
(52) doctrine (DIV3)
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Page 252
2822
yet he is righteous, Neh. 9. 33. 2. If he should delay to hear him, or give him any answer of peace,
yet he is righteous, Neh 9. 33. 2. If he should Delay to hear him, or give him any answer of peace,
av pns31 vbz j, np1 crd crd crd cs pns31 vmd vvi pc-acp vvi pno31, cc vvb pno31 d n1 pp-f n1,
(52) doctrine (DIV3)
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2823
though he have prayed and begged, yet it is no affront;
though he have prayed and begged, yet it is no affront;
cs pns31 vhb vvn cc vvn, av pn31 vbz dx n1;
(52) doctrine (DIV3)
537
Page 253
2824
it is right, and it is his duty to wait till he will, let it be whensoever he pleaseth, Isa. 8. 17.
it is right, and it is his duty to wait till he will, let it be whensoever he Pleases, Isaiah 8. 17.
pn31 vbz j-jn, cc pn31 vbz po31 n1 pc-acp vvi c-acp pns31 vmb, vvb pn31 vbi c-crq pns31 vvz, np1 crd crd
(52) doctrine (DIV3)
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Page 253
2825
3. If he should judge and condemn him, by passing a sentence upon him, and declaring his reward to be with sinners, still he must be justified, Psal. 51. 4. 4. If he please to damn him everlastingly, to harden his heart against him, yet even this also hath he truly deserved;
3. If he should judge and condemn him, by passing a sentence upon him, and declaring his reward to be with Sinners, still he must be justified, Psalm 51. 4. 4. If he please to damn him everlastingly, to harden his heart against him, yet even this also hath he truly deserved;
crd cs pns31 vmd vvi cc vvi pno31, p-acp vvg dt n1 p-acp pno31, cc vvg po31 n1 pc-acp vbi p-acp n2, av pns31 vmb vbi vvn, np1 crd crd crd cs pns31 vvb pc-acp vvi pno31 av-j, pc-acp vvi po31 n1 p-acp pno31, av av d av vhz pns31 av-j vvd;
(52) doctrine (DIV3)
538
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2826
and it is at his liberty whether he will do otherwise with him yea or no, Dan. 9. 8. He hath but that which doth properly belong to him, it is but his wages, Rom. 6. 23. Thus,
and it is At his liberty whither he will do otherwise with him yea or no, Dan. 9. 8. He hath but that which does properly belong to him, it is but his wages, Rom. 6. 23. Thus,
cc pn31 vbz p-acp po31 n1 cs pns31 vmb vdi av p-acp pno31 uh cc uh-dx, np1 crd crd pns31 vhz p-acp d r-crq vdz av-j vvi p-acp pno31, pn31 vbz p-acp po31 n2, np1 crd crd av,
(52) doctrine (DIV3)
539
Page 253
2827
though the poor creature is loth to be damned, and earnestly deprecates it, and cannot think of it without trembling and amazement;
though the poor creature is loath to be damned, and earnestly deprecates it, and cannot think of it without trembling and amazement;
cs dt j n1 vbz j pc-acp vbi vvn, cc av-j vvz pn31, cc vmbx vvi pp-f pn31 p-acp vvg cc n1;
(52) doctrine (DIV3)
539
Page 253
2828
yet he yields this to God, that he may with all equity do it, and if he do, he shall for ever have cause to be silent,
yet he yields this to God, that he may with all equity do it, and if he do, he shall for ever have cause to be silent,
av pns31 vvz d p-acp np1, cst pns31 vmb p-acp d n1 vdb pn31, cc cs pns31 vdb, pns31 vmb p-acp av vhi n1 pc-acp vbi j,
(52) doctrine (DIV3)
539
Page 253
2829
and nor in the least to complain against him as unjust. 2. He submits himself to the Soveraignty of God;
and nor in the least to complain against him as unjust. 2. He submits himself to the Sovereignty of God;
cc ccx p-acp dt ds pc-acp vvi p-acp pno31 c-acp j. crd pns31 vvz px31 p-acp dt n1 pp-f np1;
(52) doctrine (DIV3)
539
Page 253
2830
acknowledging it to be his prerogative, to dispense himself to his creatures at his pleasure. And hence,
acknowledging it to be his prerogative, to dispense himself to his creatures At his pleasure. And hence,
vvg pn31 pc-acp vbi po31 n1, pc-acp vvi px31 p-acp po31 n2 p-acp po31 n1. cc av,
(52) doctrine (DIV3)
540
Page 253
2831
1. He owns and yields himself to be at the Soveraign dispose of God, being one of his creatures,
1. He owns and yields himself to be At the Sovereign dispose of God, being one of his creatures,
crd pns31 vvz cc vvz px31 pc-acp vbi p-acp dt j-jn n1 pp-f np1, vbg crd pp-f po31 n2,
(52) doctrine (DIV3)
541
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2832
and he may appoint him to what he will, without wrong:
and he may appoint him to what he will, without wrong:
cc pns31 vmb vvi pno31 p-acp r-crq pns31 vmb, p-acp n-jn:
(52) doctrine (DIV3)
541
Page 254
2833
If the Potter may order his mass of clay (though his fellow creature) to make vessels of the same lump,
If the Potter may order his mass of clay (though his fellow creature) to make vessels of the same lump,
cs dt n1 vmb vvi po31 n1 pp-f n1 (c-acp po31 n1 n1) pc-acp vvi n2 pp-f dt d n1,
(52) doctrine (DIV3)
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Page 254
2834
for several uses, some honourable, some dishonourable;
for several uses, Some honourable, Some dishonourable;
p-acp j n2, d j, d j;
(52) doctrine (DIV3)
541
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2835
much more may God dispose of him, who gave being to the lump it self of which he was made, Rom. 9. 21. 2. Hence he layes himself down before Gods Soveraignty, and yields himself to become a subject of it:
much more may God dispose of him, who gave being to the lump it self of which he was made, Rom. 9. 21. 2. Hence he lays himself down before God's Sovereignty, and yields himself to become a Subject of it:
av-d av-dc vmb np1 vvi pp-f pno31, r-crq vvd vbg p-acp dt n1 pn31 n1 pp-f r-crq pns31 vbds vvn, np1 crd crd crd av pns31 vvz px31 a-acp p-acp ng1 n1, cc vvz px31 pc-acp vvi dt n-jn pp-f pn31:
(52) doctrine (DIV3)
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2836
he puts himself into God's hands as a Soveraign; as a rebel yields himself up freely to his Prince;
he puts himself into God's hands as a Sovereign; as a rebel yields himself up freely to his Prince;
pns31 vvz px31 p-acp npg1 n2 p-acp dt n-jn; c-acp dt n1 vvz px31 p-acp av-j p-acp po31 n1;
(52) doctrine (DIV3)
542
Page 254
2837
resolving with himself that God shall do with him what he will, whether it be in judgement or in mercy:
resolving with himself that God shall do with him what he will, whither it be in judgement or in mercy:
vvg p-acp px31 cst np1 vmb vdi p-acp pno31 r-crq pns31 vmb, cs pn31 vbb p-acp n1 cc p-acp n1:
(52) doctrine (DIV3)
542
Page 254
2838
He will not strive, contend, or make any rebellious resistance against him.
He will not strive, contend, or make any rebellious resistance against him.
pns31 vmb xx vvi, vvb, cc vvi d j n1 p-acp pno31.
(52) doctrine (DIV3)
542
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2839
Thus did Eli, 1 Sam. 3. 18. and David, 2 Sam. 15. 26. Here I am, let him do to me as seemeth good unto him.
Thus did Eli, 1 Sam. 3. 18. and David, 2 Sam. 15. 26. Here I am, let him do to me as seems good unto him.
av vdd np1, crd np1 crd crd cc np1, crd np1 crd crd av pns11 vbm, vvb pno31 vdi p-acp pno11 p-acp vvz j p-acp pno31.
(52) doctrine (DIV3)
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2840
3. Hence he resolves not to reply against any of God's dispensations, be they never so sharp or sever upon him.
3. Hence he resolves not to reply against any of God's dispensations, be they never so sharp or sever upon him.
crd av pns31 vvz xx pc-acp vvi p-acp d pp-f npg1 n2, vbb pns32 av-x av j cc vvi p-acp pno31.
(52) doctrine (DIV3)
543
Page 254
2841
There is a great difference between being willing to be damned, and being willing that God should be Soveraign:
There is a great difference between being willing to be damned, and being willing that God should be Sovereign:
pc-acp vbz dt j n1 p-acp vbg j pc-acp vbi vvn, cc vbg j cst np1 vmd vbi j-jn:
(52) doctrine (DIV3)
543
Page 254
2842
God commands us to fly from hell, and yet he expects of us, both to acknowledge that we have deserved it,
God commands us to fly from hell, and yet he expects of us, both to acknowledge that we have deserved it,
np1 vvz pno12 pc-acp vvi p-acp n1, cc av pns31 vvz pp-f pno12, av-d pc-acp vvi cst pns12 vhb vvn pn31,
(52) doctrine (DIV3)
543
Page 254
2844
as Salvation, till he doth freely bestow it upon us;
as Salvation, till he does freely bestow it upon us;
c-acp n1, c-acp pns31 vdz av-j vvi pn31 p-acp pno12;
(52) doctrine (DIV3)
543
Page 254
2845
and that if he doth, we ow the acknowledgement of it to his Soveraign good pleasure, Rom. 9. 18. He hath mercy, on whom he will have mercy.
and that if he does, we owe the acknowledgement of it to his Sovereign good pleasure, Rom. 9. 18. He hath mercy, on whom he will have mercy.
cc cst cs pns31 vdz, pns12 vvb dt n1 pp-f pn31 p-acp po31 j-jn j n1, np1 crd crd pns31 vhz n1, p-acp ro-crq pns31 vmb vhi n1.
(52) doctrine (DIV3)
543
Page 255
2846
We must desire and seek to be saved, but we must submit those desires to him who hath the Key of David, and unlocks heavens doors, to none but to whom he pleaseth.
We must desire and seek to be saved, but we must submit those Desires to him who hath the Key of David, and unlocks heavens doors, to none but to whom he Pleases.
pns12 vmb vvi cc vvi pc-acp vbi vvn, cc-acp pns12 vmb vvi d n2 p-acp pno31 r-crq vhz dt n1 pp-f np1, cc vvz n2 n2, p-acp pix cc-acp p-acp ro-crq pns31 vvz.
(52) doctrine (DIV3)
543
Page 255
2847
3. He submits himself to God's free mercy; to which alone he repairs, and on which only he depends for acceptance: and he submits to this,
3. He submits himself to God's free mercy; to which alone he repairs, and on which only he depends for acceptance: and he submits to this,
crd pns31 vvz px31 p-acp npg1 j n1; p-acp r-crq av-j pns31 vvz, cc p-acp r-crq av-j pns31 vvz p-acp n1: cc pns31 vvz p-acp d,
(52) doctrine (DIV3)
544
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2848
1. By a free and constant acknowledgement that all that he hath ever received of God, hath flowed from this fountain;
1. By a free and constant acknowledgement that all that he hath ever received of God, hath flowed from this fountain;
crd p-acp dt j cc j n1 cst d cst pns31 vhz av vvn pp-f np1, vhz vvn p-acp d n1;
(52) doctrine (DIV3)
545
Page 255
2849
his life, his livelihood, the proffers of Grace; and if ever he obtain Salvation it must be from mercy:
his life, his livelihood, the proffers of Grace; and if ever he obtain Salvation it must be from mercy:
po31 n1, po31 n1, dt n2 pp-f n1; cc cs av pns31 vvb n1 pn31 vmb vbi p-acp n1:
(52) doctrine (DIV3)
545
Page 255
2850
If God should deny him Grace, he should be just;
If God should deny him Grace, he should be just;
cs np1 vmd vvi pno31 n1, pns31 vmd vbi j;
(52) doctrine (DIV3)
545
Page 255
2851
but if for his own names sake he will take him up into everlasting arms, this is meer mercy;
but if for his own names sake he will take him up into everlasting arms, this is mere mercy;
cc-acp cs p-acp po31 d n2 n1 pns31 vmb vvi pno31 a-acp p-acp j n2, d vbz j n1;
(52) doctrine (DIV3)
545
Page 255
2852
and every inviting call, every encouraging promise, every smile of his countenance is undeserved mercy.
and every inviting call, every encouraging promise, every smile of his countenance is undeserved mercy.
cc d j-vvg n1, d vvg n1, d n1 pp-f po31 n1 vbz j n1.
(52) doctrine (DIV3)
545
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2853
2. By a free, ready, willing, earnest desire to be saved in a way of mercy, and in no other way:
2. By a free, ready, willing, earnest desire to be saved in a Way of mercy, and in no other Way:
crd p-acp dt j, j, j, j n1 pc-acp vbi vvn p-acp dt n1 pp-f n1, cc p-acp dx j-jn n1:
(52) doctrine (DIV3)
546
Page 255
2854
he now looks no more for any merit in himself, or any righteousness of his own by which he might please God, satisfie the law, deserve favour;
he now looks no more for any merit in himself, or any righteousness of his own by which he might please God, satisfy the law, deserve favour;
pns31 av vvz dx dc p-acp d n1 p-acp px31, cc d n1 pp-f po31 d p-acp r-crq pns31 vmd vvi np1, vvb dt n1, vvb n1;
(52) doctrine (DIV3)
546
Page 255
2855
he no longer sticks at any of these things, but would have mercy to reap the whole honour and praise of his salvation, Psal. 115. 1.
he no longer sticks At any of these things, but would have mercy to reap the Whole honour and praise of his salvation, Psalm 115. 1.
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(52) doctrine (DIV3)
546
Page 255
2856
3. He takes up a firm resolution to ly and tarry at the door of mercy, to repair to this fountain for all good,
3. He Takes up a firm resolution to lie and tarry At the door of mercy, to repair to this fountain for all good,
crd pns31 vvz a-acp dt j n1 pc-acp vvi cc vvi p-acp dt n1 pp-f n1, pc-acp vvi p-acp d n1 p-acp d j,
(52) doctrine (DIV3)
547
Page 256
2857
and to expect and wait for all here.
and to expect and wait for all Here.
cc pc-acp vvi cc vvi p-acp d av.
(52) doctrine (DIV3)
547
Page 256
2858
1. He hath not, nor will he make use of any other Attribute, or plead for acceptance by;
1. He hath not, nor will he make use of any other Attribute, or plead for acceptance by;
crd pns31 vhz xx, ccx vmb pns31 vvi n1 pp-f d j-jn n1, cc vvi p-acp n1 p-acp;
(52) doctrine (DIV3)
548
Page 256
2859
and this hope is in God's Grace, and all his pleading is, For thine own Name sake.
and this hope is in God's Grace, and all his pleading is, For thine own Name sake.
cc d n1 vbz p-acp npg1 n1, cc d po31 n-vvg vbz, p-acp po21 d n1 n1.
(52) doctrine (DIV3)
548
Page 256
2860
As far as mercy may be moved to look favourably upon him, so far his hope reacheth, and no further.
As Far as mercy may be moved to look favourably upon him, so Far his hope reaches, and no further.
c-acp av-j c-acp n1 vmb vbi vvn pc-acp vvi av-j p-acp pno31, av av-j po31 n1 vvz, cc dx av-jc.
(52) doctrine (DIV3)
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Page 256
2861
2. Hence he resigns himself to mercy's disposal:
2. Hence he resigns himself to mercy's disposal:
crd av pns31 vvz px31 p-acp n1|vbz n1:
(52) doctrine (DIV3)
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2862
Text. Let God but accept of me, take me into his house, and now let mercy, do what it sees fit:Text. Let God but accept of me, take me into his house, and now let mercy, do what it sees fit:
np1 vvb np1 cc-acp vvb pp-f pno11, vvb pno11 p-acp po31 n1, cc av vvb n1, vdb r-crq pn31 vvz j:
(52) doctrine (DIV3)
549
Page 256
2863
May I be but a subject of saving mercy, I will trust that for the rest.
May I be but a Subject of Saving mercy, I will trust that for the rest.
vmb pns11 vbi p-acp dt n-jn pp-f vvg n1, pns11 vmb vvi cst p-acp dt n1.
(52) doctrine (DIV3)
549
Page 256
2864
3. Here he will wait God's time for the discovery of himself in his love:
3. Here he will wait God's time for the discovery of himself in his love:
crd av pns31 vmb vvi npg1 n1 p-acp dt n1 pp-f px31 p-acp po31 n1:
(52) doctrine (DIV3)
550
Page 256
2865
He knows he is at the foot of mercy, and here he will not limit the holy one of Israel, but will tarry his leisure, Isa. 8. 17. He remembers it is mercy he hath to do with,
He knows he is At the foot of mercy, and Here he will not limit the holy one of Israel, but will tarry his leisure, Isaiah 8. 17. He remembers it is mercy he hath to do with,
pns31 vvz pns31 vbz p-acp dt n1 pp-f n1, cc av pns31 vmb xx vvi dt j pi pp-f np1, p-acp vmb vvi po31 n1, np1 crd crd pns31 vvz pn31 vbz n1 pns31 vhz pc-acp vdi p-acp,
(52) doctrine (DIV3)
550
Page 256
2866
and therefore it must not be commanded, but waited for. 4. If mercy seem to turn from him, and indignation to burn against him;
and Therefore it must not be commanded, but waited for. 4. If mercy seem to turn from him, and Indignation to burn against him;
cc av pn31 vmb xx vbi vvn, cc-acp vvd p-acp. crd cs n1 vvb pc-acp vvi p-acp pno31, cc n1 pc-acp vvi p-acp pno31;
(52) doctrine (DIV3)
550
Page 256
2867
If mercy seem not to regard (as Christ to the Canaanitish woman) yet he will bear all this, and still wait.
If mercy seem not to regard (as christ to the Canaanitish woman) yet he will bear all this, and still wait.
cs n1 vvb xx pc-acp vvi (c-acp np1 p-acp dt j n1) av pns31 vmb vvi d d, cc av vvi.
(52) doctrine (DIV3)
551
Page 256
2868
If mercy seem (like that unjust Judge) to stop its ears, anger to sit in the countenance of the the most high, he will submit,
If mercy seem (like that unjust Judge) to stop its ears, anger to fit in the countenance of the the most high, he will submit,
cs n1 vvb (av-j d j n1) pc-acp vvi po31 n2, n1 pc-acp vvi p-acp dt n1 pp-f dt dt av-ds j, pns31 vmb vvi,
(52) doctrine (DIV3)
551
Page 256
2869
and yet throw self upon the mercy of an angry and offended God, Mic. 7. 9.
and yet throw self upon the mercy of an angry and offended God, Mic. 7. 9.
cc av vvb n1 p-acp dt n1 pp-f dt j cc j-vvn np1, np1 crd crd
(52) doctrine (DIV3)
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Page 257
2870
4. He is resolved that if God will accept him, witness his love to him,
4. He is resolved that if God will accept him, witness his love to him,
crd pns31 vbz vvn cst cs np1 vmb vvi pno31, vvb po31 n1 p-acp pno31,
(52) doctrine (DIV3)
552
Page 257
2871
and acknowledge him in Christ, his free mercy shall have the full and whole Glory of it,
and acknowledge him in christ, his free mercy shall have the full and Whole Glory of it,
cc vvi pno31 p-acp np1, po31 j n1 vmb vhi dt j cc j-jn n1 pp-f pn31,
(52) doctrine (DIV3)
552
Page 257
2872
and he will engage his heart to magnifie mercy, by degrading himself, and keeping in mind his own unworthiness:
and he will engage his heart to magnify mercy, by degrading himself, and keeping in mind his own unworthiness:
cc pns31 vmb vvi po31 n1 pc-acp vvi n1, p-acp n-vvg px31, cc vvg p-acp n1 po31 d n1:
(52) doctrine (DIV3)
552
Page 257
2873
God shall have the praise of all, his heart shall eccho, grace, grace, through all his life,
God shall have the praise of all, his heart shall echo, grace, grace, through all his life,
np1 vmb vhi dt n1 pp-f d, po31 n1 vmb vvi, n1, n1, p-acp d po31 n1,
(52) doctrine (DIV3)
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Page 257
2874
and heaven shall ring with these glorious acclamations to all eternity.
and heaven shall ring with these glorious acclamations to all eternity.
cc n1 vmb vvi p-acp d j n2 p-acp d n1.
(52) doctrine (DIV3)
552
Page 257
2875
This is the true Gospel humility, which the spirit of God worketh in every soul whom he draws home to himself:
This is the true Gospel humility, which the Spirit of God works in every soul whom he draws home to himself:
d vbz dt j n1 n1, r-crq dt n1 pp-f np1 vvz p-acp d n1 r-crq pns31 vvz av-an p-acp px31:
(52) doctrine (DIV3)
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2876
This is a true qualification of Repentance of Faith, and the modification of it in respect of the term to which the sinner returnes, viz. God:
This is a true qualification of Repentance of Faith, and the modification of it in respect of the term to which the sinner returns, viz. God:
d vbz dt j n1 pp-f n1 pp-f n1, cc dt n1 pp-f pn31 p-acp n1 pp-f dt n1 p-acp r-crq dt n1 n2, n1 np1:
(52) doctrine (DIV3)
553
Page 257
2877
and those that so come shall find mercy.
and those that so come shall find mercy.
cc d cst av vvn vmb vvi n1.
(52) doctrine (DIV3)
553
Page 257
2878
For the Reasons why God brings the soul thus to his foot, they are such as these.
For the Reasons why God brings the soul thus to his foot, they Are such as these.
p-acp dt n2 c-crq np1 vvz dt n1 av p-acp po31 n1, pns32 vbr d c-acp d.
(52) doctrine (DIV3)
553
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2879
Reas. 1. To take away all boasting from the creature: that the soul may have nothing at all before it to confide in:Reas. 1. To take away all boasting from the creature: that the soul may have nothing At all before it to confide in:
np1 crd p-acp vvi av d vvg p-acp dt n1: cst dt n1 vmb vhi pix p-acp d c-acp pn31 pc-acp vvi p-acp:
(52) doctrine (DIV3)
554
Page 257
2880
man is emptied of himself as long as there is any self-soveraignty remaining in him:
man is emptied of himself as long as there is any self-sovereignty remaining in him:
n1 vbz vvn pp-f px31 c-acp av-j c-acp pc-acp vbz d n1 vvg p-acp pno31:
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he doth not, cannot acknowledge all to come from God, till he utterly relinquish the disposal of himself:
he does not, cannot acknowledge all to come from God, till he utterly relinquish the disposal of himself:
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He cannot see that his Salvation is wholly out of himself, as long as he thinkshe may capitulate with God about it.
He cannot see that his Salvation is wholly out of himself, as long as he thinkshe may capitulate with God about it.
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Now God will hide pride from man. 2. That his glorious Soveraignty may be fully subscribed to:
Now God will hide pride from man. 2. That his glorious Sovereignty may be Fully subscribed to:
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Hence God will save none till they do yield that he might damn them, and hath no obligation from them to do otherwise:
Hence God will save none till they do yield that he might damn them, and hath no obligation from them to do otherwise:
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God will be seen in his royalty, to dispense grace from a throne, or not at all,
God will be seen in his royalty, to dispense grace from a throne, or not At all,
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hence we are to go to a throne of grace, Heb. 4. 16. God's Soveraignty is a most precious pearl in his Royal Diadem,
hence we Are to go to a throne of grace, Hebrew 4. 16. God's Sovereignty is a most precious pearl in his Royal Diadem,
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and he will not suffer it to be pluckt out: Job shall be convinced of this before he returnes his captivity.
and he will not suffer it to be plucked out: Job shall be convinced of this before he returns his captivity.
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3. That the grace of God may not lift them up, but keep them low and humble:
3. That the grace of God may not lift them up, but keep them low and humble:
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That they may not despise others, nor think of themselves beyond what is meet: that they may not be high minded, but fear;
That they may not despise Others, nor think of themselves beyond what is meet: that they may not be high minded, but Fear;
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that they may always remember who hath made them to differ from others, and may dwel upon that, that it is by Grace they are saved, and not of themselves.
that they may always Remember who hath made them to differ from Others, and may dwell upon that, that it is by Grace they Are saved, and not of themselves.
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USE, Give me leave here to improve the former and present Doctrine, in a serious word of Exhortation;USE, Give me leave Here to improve the former and present Doctrine, in a serious word of Exhortation;
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as you would prove your selves true penitents, to get and keep humble before God: Ply this work of humiliation, and exercise the grace of humility:
as you would prove your selves true penitents, to get and keep humble before God: Ply this work of humiliation, and exercise the grace of humility:
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get humble, walk humbly before the Lord: Renounce selfsufficiency, and cast off self-soveraignty. For Motive.
get humble, walk humbly before the Lord: Renounce Self-sufficiency, and cast off self-sovereignty. For Motive.
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1. Consider how acceptable an humble soul is to God, and how displeasing pride is to him:
1. Consider how acceptable an humble soul is to God, and how displeasing pride is to him:
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God takes great delight in those that are humble, he dwels with them, Isa. 57. 15. If any are like to have more of Gods refreshing and comforting presence than others, it is those that are humble:
God Takes great delight in those that Are humble, he dwells with them, Isaiah 57. 15. If any Are like to have more of God's refreshing and comforting presence than Others, it is those that Are humble:
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where this grace is in exercise, God will give more grace. Their services are highly esteemed by God, Psal. 51. 17. he hath a peculiar respect to them, Isa. 66. 2.
where this grace is in exercise, God will give more grace. Their services Are highly esteemed by God, Psalm 51. 17. he hath a peculiar respect to them, Isaiah 66. 2.
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2. Consider how much reason, and how many causes you have to be humble, to see and count your selves vile creatures,
2. Consider how much reason, and how many Causes you have to be humble, to see and count your selves vile creatures,
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and to ly low before God: 1. Your sins should make and keep you humble:
and to lie low before God: 1. Your Sins should make and keep you humble:
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The sin of your heart, the leprosie of your nature, the body of death, that heart-ful of filthiness and corruption:
The since of your heart, the leprosy of your nature, the body of death, that heart-ful of filthiness and corruption:
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your daily sins of act, in omission of duty, in transgressing the command; especially your particular enormities, Psal. 51. 1. This evil.
your daily Sins of act, in omission of duty, in transgressing the command; especially your particular enormities, Psalm 51. 1. This evil.
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It will be a truth for ever that you have committed things worthy of death,
It will be a truth for ever that you have committed things worthy of death,
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and are not worthy to be called sons and daughters of God, an hyred servants place is too good for you.
and Are not worthy to be called Sons and daughters of God, an hired Servants place is too good for you.
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2. Your duties should humble you:
2. Your duties should humble you:
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Hast thou done any thing for God? it was not thou didst it of thy self, but the spirit in thee.
Hast thou done any thing for God? it was not thou didst it of thy self, but the Spirit in thee.
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And in all your duties you may see humbling confiderations;
And in all your duties you may see humbling considerations;
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how cold your affections? how little impression had they on your hearts? of how little continuance,
how cold your affections? how little impression had they on your hearts? of how little Continuance,
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even as the morning dew? How little sincerity, how much hypocrisie? How little grace, how much corruption?
even as the morning due? How little sincerity, how much hypocrisy? How little grace, how much corruption?
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3. All your afflictions should humble you:
3. All your afflictions should humble you:
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God hath hung many weights on thy heart to crush thee, and thou shouldest be ashamed that they have brought thee no lower:
God hath hung many weights on thy heart to crush thee, and thou Shouldst be ashamed that they have brought thee no lower:
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All personal, & all publick rebukes of God's Providence, all Wilderness Tryals, are to humble the people of God, Deut. 8. 15, 16. 4. All God's mercies should humble you;
All personal, & all public rebukes of God's Providence, all Wilderness Trials, Are to humble the people of God, Deuteronomy 8. 15, 16. 4. All God's Mercies should humble you;
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you have not deserved them, but the contrary. The mercies of your being, preservation, special deliverances;
you have not deserved them, but the contrary. The Mercies of your being, preservation, special Deliverances;
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above all those saving mercies, the grace of God in Christ, and the promise of eternal life: In a word;
above all those Saving Mercies, the grace of God in christ, and the promise of Eternal life: In a word;
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whoever thou art, whether Believer or unbeliever, thou hast abundant cause to be alwayes affecting thy heart unto a low frame,
whoever thou art, whither Believer or unbeliever, thou hast abundant cause to be always affecting thy heart unto a low frame,
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and to bring thee down to the foot of the great God, and ly there as a poor despicable nothing, resigning thy self up to,
and to bring thee down to the foot of the great God, and lie there as a poor despicable nothing, resigning thy self up to,
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and placing all thy hope upon his meer love & mercy in Christ, and endeavouring that that may have the praise and glory of all.
and placing all thy hope upon his mere love & mercy in christ, and endeavouring that that may have the praise and glory of all.
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he stood no more engaged to give Wisdom to the wiseman, than he did to the fool:
he stood no more engaged to give Wisdom to the Wiseman, than he did to the fool:
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Nabal had as much right, and as good a claim to counsel and understanding as Achitophel, &c. Whatever men have they had it of him,Nabal had as much right, and as good a claim to counsel and understanding as Ahithophel, etc. Whatever men have they had it of him,
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and it was his bounty that bestowed it; it is he that gives life, breath, and being to all;
and it was his bounty that bestowed it; it is he that gives life, breath, and being to all;
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and he gives it as he will: He gives men their Songs in the night, i. e.
and he gives it as he will: He gives men their Songs in the night, i. e.
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their conveniences and comforts, and he teacheth them more than the beasts of the field, though they practically forget,
their conveniences and comforts, and he Teaches them more than the beasts of the field, though they practically forget,
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or do not regard whence all this comes, as Elihu complains, Job 35. 10, 11. 2. They are preserved and upheld in being by him:
or do not regard whence all this comes, as Elihu complains, Job 35. 10, 11. 2. They Are preserved and upheld in being by him:
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It is he alone who maintains that which he had before conferred upon us:
It is he alone who maintains that which he had before conferred upon us:
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He keeps our soul in life, eye from tears, foot from sliding, Psal. 116. 8. He is called the preserver of men, Job 7. 20. Mens wits, abilities, powers, comforts and delights last no longer than he sees meet to maintain them, it is his hand underneath that keeps them up from sinking,He keeps our soul in life, eye from tears, foot from sliding, Psalm 116. 8. He is called the preserver of men, Job 7. 20. Men's wits, abilities, Powers, comforts and delights last no longer than he sees meet to maintain them, it is his hand underneath that keeps them up from sinking,
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and when he plucks it away, they dy and perish, nor can they draw breath one moment longer than his susteining providence supports them, Psal. 104. 29. Thou hidest thy face, they are troubled, thou takest away their breath, they dy.
and when he plucks it away, they die and perish, nor can they draw breath one moment longer than his sustaining providence supports them, Psalm 104. 29. Thou hidest thy face, they Are troubled, thou Takest away their breath, they die.
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3. The power of improving or making use of any of them is from him:
3. The power of improving or making use of any of them is from him:
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Observable is that passage of the wisemans, Pro. 20. 12. The hearear, and the seeing eye, the Lord hath made even both of them.
Observable is that passage of the wiseman's, Pro 20. 12. The hearear, and the seeing eye, the Lord hath made even both of them.
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Both the faculty and operation wholly depends upon him; we not only live but move also in him:
Both the faculty and operation wholly depends upon him; we not only live but move also in him:
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If he at any time suspend his concourse, that very suspense gives sufficient check to our operations, Pro. 16. 1. The preparations of the heart,
If he At any time suspend his concourse, that very suspense gives sufficient check to our operations, Pro 16. 1. The preparations of the heart,
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and the answer of the tongue is from the Lord. and the answer of the tongue is from the Lord.
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A man may have a great estate, but without him a man hath no power to make use of,
A man may have a great estate, but without him a man hath no power to make use of,
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or take any comfort in it, Eccl. 6. 2: 4. God is by no natural necessity bound to give or continue these favours to the Children of men:
or take any Comfort in it, Ecclesiastes 6. 2: 4. God is by no natural necessity bound to give or continue these favours to the Children of men:
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Whatsoever he doth upon this score is meer bounty;
Whatsoever he does upon this score is mere bounty;
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though men may call it the portion of goods that belongeth to them, and seem to challenge it as due debt,
though men may call it the portion of goods that belongeth to them, and seem to challenge it as due debt,
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yet God might, had he so seen meet, have given it all away from them, and done them no wrong:
yet God might, had he so seen meet, have given it all away from them, and done them no wrong:
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He cannot owe the creature any thing, except he voluntarily become a debtor by free promise, which puts upon the thing promised the proper quality of a gift.
He cannot owe the creature any thing, except he voluntarily become a debtor by free promise, which puts upon the thing promised the proper quality of a gift.
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5. And he either withholds or taketh them away according to his Sovereign pleasure;
5. And he either withholds or Takes them away according to his Sovereign pleasure;
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yea, and bestows them too in what degree he sees meet, without being accountable unto us:
yea, and bestows them too in what degree he sees meet, without being accountable unto us:
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Hence proceeds the various distribution of these gifts and favours of God: One is born a natural, another with excellent endowments;
Hence proceeds the various distribution of these Gifts and favours of God: One is born a natural, Another with excellent endowments;
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one is rich, powerful, highly honoured, another poor, ignoble and despised; yea, and the same men are now up and then down;
one is rich, powerful, highly honoured, Another poor, ignoble and despised; yea, and the same men Are now up and then down;
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Job in the morning the most opulent and flourishing of the East, at night, poor to a Proverb:Job in the morning the most opulent and flourishing of the East, At night, poor to a Proverb:
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Yea, and we can give no reason of the distribution, wicked Dives is rich, and abounds in all worldly delights;
Yea, and we can give no reason of the distribution, wicked Dives is rich, and abounds in all worldly delights;
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honest Lazarus, is a beggar and full of sores;
honest Lazarus, is a beggar and full of sores;
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and if a reason of all this be demanded, Solomon will give us the answer, Eccles. 9. 11. yea,
and if a reason of all this be demanded, Solomon will give us the answer, Eccles. 9. 11. yea,
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and our Saviour Christ in Joh. 9. 3. USE, 1. This affords us a wholsome caveat, that none of us pride our selves in our inward or outward, natural or moral endowments;
and our Saviour christ in John 9. 3. USE, 1. This affords us a wholesome caveat, that none of us pride our selves in our inward or outward, natural or moral endowments;
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these are not things to be gloried in, Jer. 9. 23. Remember you purchased them not to your selves, you have nothing but what you received:
these Are not things to be gloried in, Jer. 9. 23. remember you purchased them not to your selves, you have nothing but what you received:
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Are you tempted to despise others? Reflect and think who it is that hath made you to differ:
are you tempted to despise Others? Reflect and think who it is that hath made you to differ:
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Have you excellent wits and parts? Remember that it was of God that you and the veriest fools did not exchange places:
Have you excellent wits and parts? remember that it was of God that you and the veriest Fools did not exchange places:
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Have you wealth? Had God seen meet, this might have been the beggars portion, and his yours;
Have you wealth? Had God seen meet, this might have been the beggars portion, and his yours;
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God made both; it's Solomon's note:God made both; it's Solomon's note:
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Pro. 22. 2. And if once you come to pride your selves in these things, God can blast them in a moment,Pro 22. 2. And if once you come to pride your selves in these things, God can blast them in a moment,
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and put a disgrace upon your glory: Be not high minded, but fear.
and put a disgrace upon your glory: Be not high minded, but Fear.
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so that a man must first blot out the remains of the Law of nature, and put out the eyes of his experience before he can deny it.
so that a man must First blot out the remains of the Law of nature, and put out the eyes of his experience before he can deny it.
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and the providence of God in the arbitrary and unaccountable disposal of these things, evidently affirms it;
and the providence of God in the arbitrary and unaccountable disposal of these things, evidently affirms it;
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as will be seen in the next Doctrine. And truly nature it self teacheth this lesson,
as will be seen in the next Doctrine. And truly nature it self Teaches this Lesson,
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and at his dispose, & that by a power of soveraignty, although he did not acknowledge the justice of it,
and At his dispose, & that by a power of sovereignty, although he did not acknowledge the Justice of it,
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The son, however otherwise wicked, yet in this did express that which was true, by acknowledging that his father had his portion in his hand,
The son, however otherwise wicked, yet in this did express that which was true, by acknowledging that his father had his portion in his hand,
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USE, 2. Here see what great reason there is why we should improve all that we have and are to the glory of God:USE, 2. Here see what great reason there is why we should improve all that we have and Are to the glory of God:
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as also the greatness of their sin that misuse them to his dishonour. Be we then exhorted to beware to ourselves what improvement we make of them.
as also the greatness of their since that misuse them to his dishonour. Be we then exhorted to beware to ourselves what improvement we make of them.
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It was a convincing reproof which God gave unto them, Hos. 2. 8, 9. She did not know that I gave her Corn, &c. I will therefore return and take away my Corn, &c. God claims all the common gifts which you have received, as his;
It was a convincing reproof which God gave unto them, Hos. 2. 8, 9. She did not know that I gave her Corn, etc. I will Therefore return and take away my Corn, etc. God claims all the Common Gifts which you have received, as his;
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he saith it is my corn, my flax, he counts your knowledge, your good natural dispositions, your wealth, your power, to be his,
he Says it is my corn, my flax, he counts your knowledge, your good natural dispositions, your wealth, your power, to be his,
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and expects that you use them for him;
and expects that you use them for him;
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and if you shall do otherwise, he will let you know of it, and it will be a sad reckoning that he will call you unto.
and if you shall do otherwise, he will let you know of it, and it will be a sad reckoning that he will call you unto.
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God's goodness leads men to Repentance, Rom. 2. 4. And withal know that God designs his own Glory by whatever he doth and if you do not so do too in your improvment of all, he will in a judicial way recover it at your hands,
God's Goodness leads men to Repentance, Rom. 2. 4. And withal know that God designs his own Glory by whatever he does and if you do not so do too in your improvement of all, he will in a judicial Way recover it At your hands,
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and get himself a great name upon you: God will not be a loser by any of his Creatures:
and get himself a great name upon you: God will not be a loser by any of his Creatures:
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Let this humble and awaken such as have a more liberal portion than others, considering that where much is given, much is expected.
Let this humble and awaken such as have a more liberal portion than Others, considering that where much is given, much is expected.
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DOCT. I. That all the common gifts and graces, and worldly favours which men enjoy i• this life, are the gifts of God.
DOCT. I. That all the Common Gifts and graces, and worldly favours which men enjoy i• this life, Are the Gifts of God.
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It is God who gives to men all their natural faculties, and the power of them, he makes not only the eye, but the seeing eye:
It is God who gives to men all their natural faculties, and the power of them, he makes not only the eye, but the seeing eye:
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Mens understandings and affections, wits and wills, parts and dispositions, and all the benefits and blessings that in this world they are accomodated withal, are the proper fruits of God's bounty to the Children of men.
Men's understandings and affections, wits and wills, parts and dispositions, and all the benefits and blessings that in this world they Are accommodated withal, Are the proper fruits of God's bounty to the Children of men.
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They are God's gifts in several respects. 1. They have their Original from his power and goodness:
They Are God's Gifts in several respects. 1. They have their Original from his power and Goodness:
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God formed the eye, he planted the ear, &c. Psal. 94. 9:God formed the eye, he planted the ear, etc. Psalm 94. 9:
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God was under no natural obligation to the creature, he owed him not so much as his being,
God was under no natural obligation to the creature, he owed him not so much as his being,
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nor any either internal or external ornament of it;
nor any either internal or external ornament of it;
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and yet thus thrust your selves away from it. USE 2. For Exhortation:
and yet thus thrust your selves away from it. USE 2. For Exhortation:
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to such as are distressed under the weight of oppressing evil• and have taken up purposes,
to such as Are distressed under the weight of oppressing evil• and have taken up Purposes,
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and made promises of arising and going to God; would you have the comfort of them, follow them with serious practise. For motive, consider;
and made promises of arising and going to God; would you have the Comfort of them, follow them with serious practice. For motive, Consider;
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1. Else they will come to nothing; they will prove but the Fools Dream, and Sluggards Wish:
1. Else they will come to nothing; they will prove but the Fools Dream, and Sluggards Wish:
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God will one day say to you, why did you not do as you thought? why did you stand still, or go backward?
God will one day say to you, why did you not do as you Thought? why did you stand still, or go backward?
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2. These resolutions are the suggestions of the Spirit of God, calling you to your duty,
2. These resolutions Are the suggestions of the Spirit of God, calling you to your duty,
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and if you neglect them, you quench the Spirit, and so provoke him to forsake you.
and if you neglect them, you quench the Spirit, and so provoke him to forsake you.
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3. These are resolutions not to be neglected or repented of: they are the best purposes that ever you made in your lives;
3. These Are resolutions not to be neglected or repented of: they Are the best Purposes that ever you made in your lives;
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they have a right object before them, and there lies a necessity on you, if you will ever do well to practise them:
they have a right Object before them, and there lies a necessity on you, if you will ever do well to practise them:
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For 1. Something must be done, or else you perish:
For 1. Something must be done, or Else you perish:
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there is no lying still where you are, where there is nothing but Famine and misery. 2. If you return to your old wayes and courses, it is but to act over your old miseries:
there is no lying still where you Are, where there is nothing but Famine and misery. 2. If you return to your old ways and courses, it is but to act over your old misery's:
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the World will never be better than a desolate Wilderness;
the World will never be better than a desolate Wilderness;
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if you go to it, you do but return to Famine and destruction. 3. Jesus Christ,
if you go to it, you do but return to Famine and destruction. 3. jesus christ,
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and no other, can save you;
and no other, can save you;
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and he is willing to save you, and is grieved to see you halting so long between two Opinions, faintly resolving, and dubiously promising:
and he is willing to save you, and is grieved to see you halting so long between two Opinions, faintly resolving, and dubiously promising:
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he waits to see you do at last as you have often said. For Help, 1. Beware of Delays:
he waits to see you do At last as you have often said. For Help, 1. Beware of Delays:
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men say they will, but when? Satan is politick, our hearts are deceitful, and these seek to while off the work,
men say they will, but when? Satan is politic, our hearts Are deceitful, and these seek to while off the work,
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and make us believe it is enough to promise now, and practise at leasure:
and make us believe it is enough to promise now, and practise At leisure:
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rise and go while your resolutions are hot, they will else cool by degrees, till they have no heat nor motion in them.
rise and go while your resolutions Are hight, they will Else cool by Degrees, till they have no heat nor motion in them.
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2. Enter not upon debates about the business; Satan will plead, Flesh and Blood will reason;
2. Enter not upon debates about the business; Satan will plead, Flesh and Blood will reason;
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you can no way more gratifie your Enemy than to enter a review, and bring the matter into question and deliberation agen:
you can no Way more gratify your Enemy than to enter a review, and bring the matter into question and deliberation again:
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thus they not only gain time, which may be an irreparable loss, but have also many advantages to break off and disanull the thoughts of your hearts.
thus they not only gain time, which may be an irreparable loss, but have also many advantages to break off and disannul the thoughts of your hearts.
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3. Entertain not discouragements from going to Christ: Satan will say, your Sins are too great and many, or your time is past,
3. Entertain not discouragements from going to christ: Satan will say, your Sins Are too great and many, or your time is past,
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or it is a desperate venture, being uncertain whether you shall find entertainment: and many the like stumbling blocks he will throw in your way: But fortifie your resolutions.
or it is a desperate venture, being uncertain whither you shall find entertainment: and many the like stumbling blocks he will throw in your Way: But fortify your resolutions.
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1. By considering your own necessity:
1. By considering your own necessity:
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that one thought is enough to stop the mouth of every Objection, I must go or die.
that one Thought is enough to stop the Mouth of every Objection, I must go or die.
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2. By seriously pondering the Gospel encouragements:
2. By seriously pondering the Gospel encouragements:
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doth not Christ bid thee come? hath he not said, those that do come he will not cast off? he is the fountain of living waters, hath enough to satisfie the hungry soul:
does not christ bid thee come? hath he not said, those that do come he will not cast off? he is the fountain of living waters, hath enough to satisfy the hungry soul:
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mercy is above our unworthiness, as high as the heavens above the earth;
mercy is above our unworthiness, as high as the heavens above the earth;
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he can and will abundantly pardon, what needs more? If then thou hast thoughts to return to God, fix these thoughts, and rise, and do so;
he can and will abundantly pardon, what needs more? If then thou hast thoughts to return to God, fix these thoughts, and rise, and do so;
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if thou sit still, faint, or give back, all is lost, and thou art more miserable than ever:
if thou fit still, faint, or give back, all is lost, and thou art more miserable than ever:
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but if thou rise and return, this will evidence the truth of thy resolutions; and thou shalt find all kind welcom, and soulsatisfying entertainment with God;
but if thou rise and return, this will evidence the truth of thy resolutions; and thou shalt find all kind welcome, and Soul-satisfying entertainment with God;
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which is the next thing that follows.
which is the next thing that follows.
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DOCT. True Repentance is practical Repentance. In the work of Conversion, there are not only deliberate purposes but real acts.
DOCT. True Repentance is practical Repentance. In the work of Conversion, there Are not only deliberate Purposes but real acts.
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In order of nature, there must be first resolving before doing; yet where true grace is, when men are resolved, they will do.
In order of nature, there must be First resolving before doing; yet where true grace is, when men Are resolved, they will do.
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Although the will be the first mover, yet it is not the sole mover, it rests not in Elicite, but proceeds to Imperate acts.
Although the will be the First mover, yet it is not the sole mover, it rests not in Elicit, but proceeds to Imperate acts.
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Of the nature of rising and going, I have before spoken, that which we have now to enquire into, is the inseparable connexion between grace in the heart, and grace in the life.
Of the nature of rising and going, I have before spoken, that which we have now to inquire into, is the inseparable connexion between grace in the heart, and grace in the life.
pp-f dt n1 pp-f vvg cc vvg, pns11 vhb a-acp vvn, cst r-crq pns12 vhb av pc-acp vvi p-acp, vbz dt j n1 p-acp n1 p-acp dt n1, cc n1 p-acp dt n1.
(55) doctrine (DIV3)
599
Page 274
3061
We saw before the Prodigal 's resolution was gracious, and the Reason given was, because it was the root and spring of practice;
We saw before the Prodigal is resolution was gracious, and the Reason given was, Because it was the root and spring of practice;
pns12 vvd p-acp dt j-jn vbz n1 vbds j, cc dt n1 vvn vbds, c-acp pn31 vbds dt n1 cc n1 pp-f n1;
(55) doctrine (DIV3)
599
Page 274
3062
it was the beginning of the work in the superiour faculties, which was to influence the whole man:
it was the beginning of the work in the superior faculties, which was to influence the Whole man:
pn31 vbds dt n-vvg pp-f dt n1 p-acp dt j-jn n2, r-crq vbds p-acp n1 dt j-jn n1:
(55) doctrine (DIV3)
599
Page 274
3063
And the sincerity of it herein discovers it self, because, as he said, so he did,
And the sincerity of it herein discovers it self, Because, as he said, so he did,
cc dt n1 pp-f pn31 av vvz pn31 n1, c-acp, c-acp pns31 vvd, av pns31 vdd,
(55) doctrine (DIV3)
599
Page 274
3064
as he resolved, so he acted. It gives us a note of difference between false and true Repentance:
as he resolved, so he acted. It gives us a note of difference between false and true Repentance:
c-acp pns31 vvd, av pns31 vvd. pn31 vvz pno12 dt n1 pp-f n1 p-acp j cc j n1:
(55) doctrine (DIV3)
599
Page 274
3065
Here then we may consider. 1. The evidence of the truth of the Doctrine. 2. What is this practice of Repentance?
Here then we may Consider. 1. The evidence of the truth of the Doctrine. 2. What is this practice of Repentance?
av cs pns12 vmb vvi. crd dt n1 pp-f dt n1 pp-f dt n1. crd q-crq vbz d n1 pp-f n1?
(55) doctrine (DIV3)
599
Page 274
3066
1. For the evidence of the truth of the Doctrine, take these Conclusions.
1. For the evidence of the truth of the Doctrine, take these Conclusions.
crd p-acp dt n1 pp-f dt n1 pp-f dt n1, vvb d n2.
(55) doctrine (DIV3)
600
Page 274
3067
1. There may be some kind of deliberations and purposes in the heart of a sinner that is unconverted, about repenting and returning to God.
1. There may be Some kind of deliberations and Purposes in the heart of a sinner that is unconverted, about repenting and returning to God.
crd pc-acp vmb vbi d n1 pp-f n2 cc n2 p-acp dt n1 pp-f dt n1 cst vbz vvn, p-acp vvg cc vvg p-acp np1.
(55) doctrine (DIV3)
601
Page 274
3068
Every purpose is not an evidence of sincerity.
Every purpose is not an evidence of sincerity.
np1 n1 vbz xx dt n1 pp-f n1.
(55) doctrine (DIV3)
601
Page 274
3069
A man held under the sting and lashes of an awakened accusing Conscience, may be made to vomit up his morsels,
A man held under the sting and Lashes of an awakened accusing Conscience, may be made to vomit up his morsels,
dt n1 vvn p-acp dt n1 cc n2 pp-f dt vvn vvg n1, vmb vbi vvn pc-acp vvi a-acp po31 n2,
(55) doctrine (DIV3)
601
Page 274
3070
and (in a fright) to make forced promises of leaving off his sinful wayes;
and (in a fright) to make forced promises of leaving off his sinful ways;
cc (p-acp dt n1) pc-acp vvi j-vvn n2 pp-f vvg a-acp po31 j n2;
(55) doctrine (DIV3)
601
Page 275
3071
and upon the hearing of the Gospel, may resolve (as John 's Generation of Vipers) te flee from the wrath to come:
and upon the hearing of the Gospel, may resolve (as John is Generation of Vipers) to flee from the wrath to come:
cc p-acp dt n-vvg pp-f dt n1, vmb vvi (c-acp np1 vbz n1 pp-f n2) pc-acp vvi p-acp dt n1 pc-acp vvi:
(55) doctrine (DIV3)
601
Page 275
3072
distressed Consciences are often hurried to it, rashly to throw themselves upon such resolutions: and some visible practise, and that violent for the while.
distressed Consciences Are often hurried to it, rashly to throw themselves upon such resolutions: and Some visible practice, and that violent for the while.
j-vvn n2 vbr av vvd p-acp pn31, av-j pc-acp vvi px32 p-acp d n2: cc d j n1, cc cst j p-acp dt n1.
(55) doctrine (DIV3)
601
Page 275
3073
2. That which discovers the falshood of these resolutions is, that they are very short-lived; they soon expire:
2. That which discovers the falsehood of these resolutions is, that they Are very short-lived; they soon expire:
crd d r-crq vvz dt n1 pp-f d n2 vbz, cst pns32 vbr av j; pns32 av vvi:
(55) doctrine (DIV3)
602
Page 275
3074
many of them do not live long enough to make any visible shew in practice, but die in the womb;
many of them do not live long enough to make any visible show in practice, but die in the womb;
d pp-f pno32 vdb xx vvi av-j av-d pc-acp vvi d j n1 p-acp n1, cc-acp vvb p-acp dt n1;
(55) doctrine (DIV3)
602
Page 275
3075
many a sick man in horror, promiseth Reformation, if God will spare him: but he recovers not so fast as his resolutions decay and die.
many a sick man in horror, promises Reformation, if God will spare him: but he recovers not so fast as his resolutions decay and die.
d dt j n1 p-acp n1, vvz n1, cs np1 vmb vvi pno31: cc-acp pns31 vvz xx av av-j c-acp po31 ng1 n1 cc vvi.
(55) doctrine (DIV3)
602
Page 275
3076
Others that have had a more forcible impulse, do a little seemingly, but are like the stony ground, Mat. 13. they are often too violent to be permanent,
Others that have had a more forcible impulse, do a little seemingly, but Are like the stony ground, Mathew 13. they Are often too violent to be permanent,
ng2-jn cst vhb vhn dt av-dc j n1, vdb dt av-j av-vvg, cc-acp vbr av-j dt j n1, np1 crd pns32 vbr av av j pc-acp vbi j,
(55) doctrine (DIV3)
602
Page 275
3077
and by this discover, that they are acted by external force, and not an inward principle.
and by this discover, that they Are acted by external force, and not an inward principle.
cc p-acp d vvb, cst pns32 vbr vvn p-acp j n1, cc xx dt j n1.
(55) doctrine (DIV3)
602
Page 275
3078
3. The whole man is gone away from God by sin, and therefore the whole must return by repentance, Not only the heart is defiled, but the life is polluted;
3. The Whole man is gone away from God by since, and Therefore the Whole must return by Repentance, Not only the heart is defiled, but the life is polluted;
crd dt j-jn n1 vbz vvn av p-acp np1 p-acp n1, cc av dt j-jn vmb vvi p-acp n1, xx av-j dt n1 vbz vvn, cc-acp dt n1 vbz vvn;
(55) doctrine (DIV3)
603
Page 275
3079
not the inward man alone, but the outward too is gone away from God, and must return to him:
not the inward man alone, but the outward too is gone away from God, and must return to him:
xx dt j n1 av-j, cc-acp dt j av vbz vvn av p-acp np1, cc vmb vvi p-acp pno31:
(55) doctrine (DIV3)
603
Page 275
3080
now true Repentance is not a partial, but a whole turning: we ow God the whole man, Soul, Body and Spirit, 1 Thess. 5. 23. 4. The declarative glory of God is the great thing which all our doings should aim at.
now true Repentance is not a partial, but a Whole turning: we owe God the Whole man, Soul, Body and Spirit, 1 Thess 5. 23. 4. The declarative glory of God is the great thing which all our doings should aim At.
av j n1 vbz xx dt j, cc-acp dt j-jn n-vvg: pns12 vvb np1 dt j-jn n1, n1, n1 cc n1, vvn np1 crd crd crd dt j n1 pp-f np1 vbz dt j n1 r-crq d po12 n2-vdg vmd vvi p-acp.
(55) doctrine (DIV3)
603
Page 275
3081
In Conversion therefore, we are not only to praise him, but to shew forth his praise;
In Conversion Therefore, we Are not only to praise him, but to show forth his praise;
p-acp n1 av, pns12 vbr xx av-j pc-acp vvi pno31, cc-acp pc-acp vvi av po31 n1;
(55) doctrine (DIV3)
604
Page 276
3082
and how is this done, but in life Repentance? God only sees the heart, men observe and judge of our lives.
and how is this done, but in life Repentance? God only sees the heart, men observe and judge of our lives.
cc q-crq vbz d vdn, cc-acp p-acp n1 np1-n? np1 av-j vvz dt n1, n2 vvb cc n1 pp-f po12 n2.
(55) doctrine (DIV3)
604
Page 276
3083
5. The Will, being commandress over the whole man, is not only to resolve for it self, but for the whole man.
5. The Will, being commandress over the Whole man, is not only to resolve for it self, but for the Whole man.
crd dt n1, vbg n1 p-acp dt j-jn n1, vbz xx av-j pc-acp vvi p-acp pn31 n1, cc-acp p-acp dt j-jn n1.
(55) doctrine (DIV3)
605
Page 276
3084
Purposing or resolving is properly an act of the will, but it is for the whole, it being representative of all,
Purposing or resolving is properly an act of the will, but it is for the Whole, it being representative of all,
vvg cc vvg vbz av-j dt n1 pp-f dt n1, cc-acp pn31 vbz p-acp dt j-jn, pn31 vbg n1 pp-f d,
(55) doctrine (DIV3)
605
Page 276
3085
and being able to indent for all:
and being able to indent for all:
cc vbg j pc-acp vvi p-acp d:
(55) doctrine (DIV3)
605
Page 276
3086
thus the young man promiseth for himself, I will arise, true purposes are an obligation laid on the whole man for the performance of them.
thus the young man promises for himself, I will arise, true Purposes Are an obligation laid on the Whole man for the performance of them.
av dt j n1 vvz p-acp px31, pns11 vmb vvi, j n2 vbr dt n1 vvn p-acp dt j-jn n1 p-acp dt n1 pp-f pno32.
(55) doctrine (DIV3)
605
Page 276
3088
You shall find in Scripture, that impenitence, or unconversion is charged here, Ezek. 33. 11. Joh. 5. 40. Psal. 81. 12. and why? but because where the Will leads the whole man naturally and necessarily follows, at least in true and real endeavours.
You shall find in Scripture, that impenitence, or unconversion is charged Here, Ezekiel 33. 11. John 5. 40. Psalm 81. 12. and why? but Because where the Will leads the Whole man naturally and necessarily follows, At least in true and real endeavours.
pn22 vmb vvi p-acp n1, cst n1, cc n1 vbz vvn av, np1 crd crd np1 crd crd np1 crd crd cc q-crq? cc-acp c-acp c-crq dt n1 vvz dt j-jn n1 av-j cc av-j vvz, p-acp ds p-acp j cc j n2.
(55) doctrine (DIV3)
606
Page 276
3087
6. Hence, if the Will be indeed sincere in purposing, practice will follow. This is unquestionable to him who knows what power it hath in man.
6. Hence, if the Will be indeed sincere in purposing, practice will follow. This is unquestionable to him who knows what power it hath in man.
crd av, cs dt n1 vbb av j p-acp vvg, n1 vmb vvi. d vbz j p-acp pno31 r-crq vvz r-crq n1 pn31 vhz p-acp n1.
(55) doctrine (DIV3)
606
Page 276
3089
A Believer may indeed fail in the manner of performance, when his Will is intense:
A Believer may indeed fail in the manner of performance, when his Will is intense:
dt n1 vmb av vvi p-acp dt n1 pp-f n1, c-crq po31 n1 vbz zz:
(55) doctrine (DIV3)
606
Page 276
3090
but yet, where purposes have been taken, and promises made of Repentance, and not put forth in endeavour,
but yet, where Purposes have been taken, and promises made of Repentance, and not put forth in endeavour,
cc-acp av, c-crq n2 vhb vbn vvn, cc n2 vvn pp-f n1, cc xx vvi av p-acp n1,
(55) doctrine (DIV3)
606
Page 276
3091
but men sit still where they were, those promises were made with a deceitful heart, Isai. 44. 90. and this hinders thorough repentance, Psal. 78. 37. their heart was not right:
but men fit still where they were, those promises were made with a deceitful heart, Isaiah 44. 90. and this hinders through Repentance, Psalm 78. 37. their heart was not right:
cc-acp n2 vvb av c-crq pns32 vbdr, d n2 vbdr vvn p-acp dt j n1, np1 crd crd cc d vvz p-acp n1, np1 crd crd po32 n1 vbds xx j-jn:
(55) doctrine (DIV3)
606
Page 277
3092
where the heart is truly given to God, such an one will not sit still, but be up and doing.
where the heart is truly given to God, such an one will not fit still, but be up and doing.
c-crq dt n1 vbz av-j vvn p-acp np1, d dt pi vmb xx vvi av, cc-acp vbi a-acp cc vdg.
(55) doctrine (DIV3)
606
Page 277
3093
2. What is the practise of Repentance which is requisite?
2. What is the practice of Repentance which is requisite?
crd q-crq vbz dt n1 pp-f n1 r-crq vbz j?
(55) doctrine (DIV3)
607
Page 277
3094
Ans. It is a speedy, constant, and industrious endeavour in the mortifying of Sin, and quickening of Grace, by the help of Gods Holy Spirit.Ans. It is a speedy, constant, and Industria endeavour in the mortifying of since, and quickening of Grace, by the help of God's Holy Spirit.
np1 pn31 vbz dt j, j, cc j n1 p-acp dt vvg pp-f n1, cc j-vvg pp-f n1, p-acp dt n1 pp-f npg1 j n1.
(55) doctrine (DIV3)
608
Page 277
3095
When the Spirit of God hath wrought the habits of Grace in the heart, he alwayes adds the bringing of them forth into act, which is their end and use:
When the Spirit of God hath wrought the habits of Grace in the heart, he always adds the bringing of them forth into act, which is their end and use:
c-crq dt n1 pp-f np1 vhz vvn dt n2 pp-f n1 p-acp dt n1, pns31 av vvz dt n-vvg pp-f pno32 av p-acp n1, r-crq vbz po32 n1 cc vvi:
(55) doctrine (DIV3)
608
Page 277
3096
He that works the Will, works the Deed too, Phil. 2. 13. so that the Soul no sooner is furnished for its work, but it sets about it:
He that works the Will, works the Deed too, Philip 2. 13. so that the Soul no sooner is furnished for its work, but it sets about it:
pns31 cst vvz dt n1, vvz dt n1 av, np1 crd crd av cst dt n1 av-dx av-c vbz vvn p-acp po31 n1, cc-acp pn31 vvz p-acp pn31:
(55) doctrine (DIV3)
608
Page 277
3097
when Christ raised any, or healed them, they rose and walked: so that practical Repentance is nothing else but improvement of Grace.
when christ raised any, or healed them, they rose and walked: so that practical Repentance is nothing Else but improvement of Grace.
c-crq np1 vvd d, cc vvd pno32, pns32 vvd cc vvd: av cst j n1 vbz pix av cc-acp n1 pp-f n1.
(55) doctrine (DIV3)
608
Page 277
3098
1. The business of this Grace, or that about which it is conversant, is the mortifying of Sin, and quickening of Grace:
1. The business of this Grace, or that about which it is conversant, is the mortifying of since, and quickening of Grace:
crd dt n1 pp-f d n1, cc cst p-acp r-crq pn31 vbz j, vbz dt j-vvg pp-f n1, cc j-vvg pp-f n1:
(55) doctrine (DIV3)
609
Page 277
3099
rising out of Sin, is a rejecting, relinquishing, casting it off, which is done in mortification.
rising out of since, is a rejecting, relinquishing, casting it off, which is done in mortification.
vvg av pp-f n1, vbz dt vvg, j-vvg, vvg pn31 a-acp, r-crq vbz vdn p-acp n1.
(55) doctrine (DIV3)
609
Page 277
3100
Sin claims the power of a Prince in a natural man, commands him, Reigns over him, Rom. 6. 12. It must therefore be vanquished, its dominion cast off, by such as rise out of it:
since claims the power of a Prince in a natural man, commands him, Reigns over him, Rom. 6. 12. It must Therefore be vanquished, its dominion cast off, by such as rise out of it:
n1 vvz dt n1 pp-f dt n1 p-acp dt j n1, vvz pno31, vvz p-acp pno31, np1 crd crd pn31 vmb av vbi vvn, po31 n1 vvd a-acp, p-acp d c-acp vvb av pp-f pn31:
(55) doctrine (DIV3)
609
Page 278
3101
Sin so dwells in us, that it is no more left than it is mortified:
since so dwells in us, that it is no more left than it is mortified:
n1 av vvz p-acp pno12, cst pn31 vbz av-dx av-dc vvn cs pn31 vbz vvn:
(55) doctrine (DIV3)
609
Page 278
3102
returning to God, is an exciting of Grace, a quickening of it, it is an exerting of faith in him,
returning to God, is an exciting of Grace, a quickening of it, it is an exerting of faith in him,
vvg p-acp np1, vbz dt j pp-f n1, dt n-vvg pp-f pn31, pn31 vbz dt n-vvg pp-f n1 p-acp pno31,
(55) doctrine (DIV3)
609
Page 278
3103
and love to him, in these Repentance consists, Rom. 6. 11. 2. That which is to be done in this business, is,
and love to him, in these Repentance consists, Rom. 6. 11. 2. That which is to be done in this business, is,
cc vvb p-acp pno31, p-acp d n1 vvz, np1 crd crd crd d r-crq vbz pc-acp vbi vdn p-acp d n1, vbz,
(55) doctrine (DIV3)
609
Page 278
3104
1. To be using all means to strengthen hatred of Sin: the more we hate Sin, the more we are gone from it;
1. To be using all means to strengthen hatred of since: the more we hate since, the more we Are gone from it;
crd pc-acp vbi vvg d n2 pc-acp vvi n1 pp-f n1: dt av-dc pns12 vvb n1, dt av-dc pns12 vbr vvn p-acp pn31;
(55) doctrine (DIV3)
611
Page 278
3105
he whose heart most abhors it is gotten furthest off from it: Hence, there is an using such helps as may make it loathsome:
he whose heart most abhors it is got furthest off from it: Hence, there is an using such helps as may make it loathsome:
pns31 rg-crq n1 ds vvz pn31 vbz vvn js p-acp p-acp pn31: av, pc-acp vbz dt vvg d n2 c-acp vmb vvi pn31 j:
(55) doctrine (DIV3)
611
Page 278
3106
which are a viewing the evil nature of it as discovered in the Word of God, viz. its pollution, its contrariety to God, the wrong it doth the Soul:
which Are a viewing the evil nature of it as discovered in the Word of God, viz. its pollution, its contrariety to God, the wrong it does the Soul:
r-crq vbr dt vvg dt j-jn n1 pp-f pn31 p-acp vvn p-acp dt n1 pp-f np1, n1 po31 n1, po31 n1 p-acp np1, dt n-jn pn31 vdz dt n1:
(55) doctrine (DIV3)
611
Page 278
3107
and also the cross of Christ, on which we should crucifie the World and its Lusts, Gal. 6. 14. 2. To be by all wayes engaging our hearts to God, to love and fear him;
and also the cross of christ, on which we should crucify the World and its Lustiest, Gal. 6. 14. 2. To be by all ways engaging our hearts to God, to love and Fear him;
cc av dt n1 pp-f np1, p-acp r-crq pns12 vmd vvi dt n1 cc po31 n2, np1 crd crd crd pc-acp vbi p-acp d n2 vvg po12 n2 p-acp np1, pc-acp vvi cc vvi pno31;
(55) doctrine (DIV3)
611
Page 278
3108
and hence to get more and more perswaded of his goodness, of the riches of Grace in Christ, of the great happiness of those whom he admits into favour with himself:
and hence to get more and more persuaded of his Goodness, of the riches of Grace in christ, of the great happiness of those whom he admits into favour with himself:
cc av pc-acp vvi dc cc av-dc vvn pp-f po31 n1, pp-f dt n2 pp-f n1 p-acp np1, pp-f dt j n1 pp-f d r-crq pns31 vvz p-acp n1 p-acp px31:
(55) doctrine (DIV3)
612
Page 278
3109
the better we are acquainted with, and perswaded of God, the more intense will be the actings of our Grace, Psal. 9. 10.
the better we Are acquainted with, and persuaded of God, the more intense will be the actings of our Grace, Psalm 9. 10.
dt jc pns12 vbr vvn p-acp, cc vvd pp-f np1, dt av-dc zz vmb vbi dt n2 pp-f po12 n1, np1 crd crd
(55) doctrine (DIV3)
612
Page 278
3110
3. The qualities of this act are these three, 1. It is a speedy work:
3. The qualities of this act Are these three, 1. It is a speedy work:
crd dt n2 pp-f d n1 vbr d crd, crd pn31 vbz dt j n1:
(55) doctrine (DIV3)
613
Page 278
3111
if repentance be begun in the heart, it cannot rest there, but presently breaks forth, Psal. 39. 3. the young man no sooner purposed,
if Repentance be begun in the heart, it cannot rest there, but presently breaks forth, Psalm 39. 3. the young man no sooner purposed,
cs n1 vbb vvn p-acp dt n1, pn31 vmbx vvi a-acp, cc-acp av-j vvz av, np1 crd crd dt j n1 av-dx av-c vvn,
(55) doctrine (DIV3)
614
Page 279
3112
but he practised, his resolutions were no sooner sealed, but he falls upon them; the Soul that is throughly perswaded, sees so much reason, and feels such urgent necessity;
but he practised, his resolutions were no sooner sealed, but he falls upon them; the Soul that is thoroughly persuaded, sees so much reason, and feels such urgent necessity;
cc-acp pns31 vvd, po31 n2 vbdr av-dx av-c vvn, cc-acp pns31 vvz p-acp pno32; dt n1 cst vbz av-j vvn, vvz av d n1, cc vvz d j n1;
(55) doctrine (DIV3)
614
Page 279
3113
Sin is made so bitter, and God represented so desireable, and his present state so dangerous, that he cannot be at rest till the thing be done.
since is made so bitter, and God represented so desirable, and his present state so dangerous, that he cannot be At rest till the thing be done.
n1 vbz vvn av j, cc np1 vvn av j, cc po31 j n1 av j, cst pns31 vmbx vbi p-acp n1 p-acp dt n1 vbb vdn.
(55) doctrine (DIV3)
614
Page 279
3114
2. It is a constant work: the practice of Repentance is not a transient but a permanent act:
2. It is a constant work: the practice of Repentance is not a Transient but a permanent act:
crd pn31 vbz dt j n1: dt n1 pp-f n1 vbz xx dt j p-acp dt j n1:
(55) doctrine (DIV3)
615
Page 279
3115
he that begins right in the work of Repentance, holds on all his life:
he that begins right in the work of Repentance, holds on all his life:
pns31 cst vvz av-jn p-acp dt n1 pp-f n1, vvz p-acp d po31 n1:
(55) doctrine (DIV3)
615
Page 279
3116
Paul quickens his Colossians to the work of Mortification after a long standing in Christ, Col. 3. 5. there is Sin in Believers all their life,Paul quickens his colossians to the work of Mortification After a long standing in christ, Col. 3. 5. there is since in Believers all their life,
np1 vvz po31 njp2 p-acp dt n1 pp-f n1 p-acp dt av-j vvg p-acp np1, np1 crd crd a-acp vbz n1 p-acp n2 d po32 n1,
(55) doctrine (DIV3)
615
Page 279
3117
and so much Sin, so much distance from God; they had need then to be turning all their dayes.
and so much since, so much distance from God; they had need then to be turning all their days.
cc av d n1, av d n1 p-acp np1; pns32 vhd n1 av pc-acp vbi vvg d po32 n2.
(55) doctrine (DIV3)
615
Page 279
3118
The true Christian is in his way, travelling out of his far Countrey, and he cannot sit still till he be gotten to Heaven.
The true Christian is in his Way, traveling out of his Far Country, and he cannot fit still till he be got to Heaven.
dt j np1 vbz p-acp po31 n1, vvg av pp-f po31 j n1, cc pns31 vmbx vvi av c-acp pns31 vbb vvn p-acp n1.
(55) doctrine (DIV3)
615
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3119
3. It is an industrious work: when a thing is difficult, he that is in good earnest will take pains:
3. It is an Industria work: when a thing is difficult, he that is in good earnest will take pains:
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it is not light skirmishes, but a warfare that must accomplish this business:
it is not Light Skirmishes, but a warfare that must accomplish this business:
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his life therefore is an agony, be attends on the word with diligence, prayes with all importunity,
his life Therefore is an agony, be attends on the word with diligence, prays with all importunity,
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as one that is oppressed, Isai. 38. 14. sets a strict watch over his heart and life, looks to his wayes, flies from temptations, endeavours that every step of his life may be a step farther from sin,
as one that is oppressed, Isaiah 38. 14. sets a strict watch over his heart and life, looks to his ways, flies from temptations, endeavours that every step of his life may be a step farther from since,
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and nearer to God, and in this race he runs as fast as he can. 4. The fruit of all is, Sin dies, and Grace grows daily;
and nearer to God, and in this raze he runs as fast as he can. 4. The fruit of all is, since die, and Grace grows daily;
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I mean in the progress of his Christian course:
I mean in the progress of his Christian course:
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he hates Sin more, loves God more, gets more strength against temptation, and more agility in Gods service;
he hates since more, loves God more, gets more strength against temptation, and more agility in God's service;
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thus he renews his strength, mounts up with wings as Eagles, runs and is not weary, walks and doth not faint, Isa. 40. ult. USE 1. For Information:
thus he renews his strength, mounts up with wings as Eagles, runs and is not weary, walks and does not faint, Isaiah 40. ult. USE 1. For Information:
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1. Here see how vain it is for men to rest in empty and impracticable purposes of repenting and returning unto God,
1. Here see how vain it is for men to rest in empty and impracticable Purposes of repenting and returning unto God,
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as if therefore their state were good.
as if Therefore their state were good.
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True Repentance indeed begins at the Will, but it is as certain that if it be true, it rests not there but proceeds farther,
True Repentance indeed begins At the Will, but it is as certain that if it be true, it rests not there but proceeds farther,
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and the whole man will be exercised in it; if the heart be really turned to God, that man is right;
and the Whole man will be exercised in it; if the heart be really turned to God, that man is right;
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but then his life will be changed too. This Doctrine doth not blame men for resolving and promising, but for doing no more,
but then his life will be changed too. This Doctrine does not blame men for resolving and promising, but for doing no more,
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for sitting still and thinking they have done sufficient: beware then of resting here:
for sitting still and thinking they have done sufficient: beware then of resting Here:
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ask your hearts on what grounds they purposed, & if good, why then do they not perform them? Heaven will not.
ask your hearts on what grounds they purposed, & if good, why then do they not perform them? Heaven will not.
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be won with a few empty wishes, and faint promises; but there must be wrestling, striving, overcoming:
be wone with a few empty wishes, and faint promises; but there must be wrestling, striving, overcoming:
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the Son promised his Father to go and work in the Vineyard, but went not, and what did that promise come to? God will not be so mocked.
the Son promised his Father to go and work in the Vineyard, but went not, and what did that promise come to? God will not be so mocked.
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2. It plainly condemns such as have relinquished or abandoned their resolutions: they promised Repentance, & practise impenitence:
2. It plainly condemns such as have relinquished or abandoned their resolutions: they promised Repentance, & practise impenitence:
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how many in affliction have engaged to God, to leave off their vain courses, and no longer follow foolish things, they would arise and return to God,
how many in affliction have engaged to God, to leave off their vain courses, and no longer follow foolish things, they would arise and return to God,
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and if he would give opportunity they would make it appear;
and if he would give opportunity they would make it appear;
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but after a little while they get the mastery over their convictions, still their Consciences lick their wounds whole;
but After a little while they get the mastery over their convictions, still their Consciences lick their wounds Whole;
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now are their resolutions buried, their promises forgotten, their old wayes please them again, and so the Dog returns to his vomit. Let such consider,
now Are their resolutions buried, their promises forgotten, their old ways please them again, and so the Dog returns to his vomit. Let such Consider,
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1. God takes notice of, and keeps a record by him of all those purposes and promises and will one day call you to an account for them.
1. God Takes notice of, and keeps a record by him of all those Purposes and promises and will one day call you to an account for them.
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2. This is the way to be more hardened in Sin, and make your conversion the more hopeless;
2. This is the Way to be more hardened in since, and make your conversion the more hopeless;
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this is to quench the Spirit, and provoke him to strive no more.
this is to quench the Spirit, and provoke him to strive no more.
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3. It will be a sad remembrance in the bottomless pit, to think, how near you once were to Heaven,
3. It will be a sad remembrance in the bottomless pit, to think, how near you once were to Heaven,
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1. That before the Spirit of God begins to work upon him, there is nothing in an elect person to distinguish him from another:
1. That before the Spirit of God begins to work upon him, there is nothing in an elect person to distinguish him from Another:
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In the work of Conversion Gods free Grace prevents, and so becomes the first and leading cause of our Salvation. In the work of Conversion God's free Grace prevents, and so becomes the First and leading cause of our Salvation.
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The first expressions of Gods saving love meet the Sinner when he is a great way off:
The First expressions of God's Saving love meet the Sinner when he is a great Way off:
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nature doth not prevent Grace, but Grace nature:
nature does not prevent Grace, but Grace nature:
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it is not with God as with humane Fathers, whose hearts are turned with their Childrens humble and submissive subjecting themselves to them.
it is not with God as with humane Father's, whose hearts Are turned with their Children's humble and submissive subjecting themselves to them.
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Gods Grace indeed appears in receiving the truly penitent, but it is neither moved by their penitence, nor doth it here begin;
God's Grace indeed appears in receiving the truly penitent, but it is neither moved by their penitence, nor does it Here begin;
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and except he leads, you can never follow.
and except he leads, you can never follow.
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for the compleating of your Salvation, and bringing of you to glory, knowing that he who hath begun a good work in you, must also perfect it to the day of the Lord, if ever it be done;
for the completing of your Salvation, and bringing of you to glory, knowing that he who hath begun a good work in you, must also perfect it to the day of the Lord, if ever it be done;
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and still wait upon him for the continuance of it;
and still wait upon him for the Continuance of it;
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and took you up in his arms. Study therefore to live to the praise of his Grace;
and took you up in his arms. Study Therefore to live to the praise of his Grace;
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have you arose and gone to him? he saw you first, and being moved with compassion came to you,
have you arose and gone to him? he saw you First, and being moved with compassion Come to you,
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Have you seen your sin and misery? he opened your blind eyes;
Have you seen your since and misery? he opened your blind eyes;
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Had not he come home to us, we had never gone forth to him; had not he been gracious to us, we had died in our sins.
Had not he come home to us, we had never gone forth to him; had not he been gracious to us, we had died in our Sins.
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as to take away all boasting, and when we look upon all our gains & attainments we must conclude with Paul, it is by the grace of God we are what we are.
as to take away all boasting, and when we look upon all our gains & attainments we must conclude with Paul, it is by the grace of God we Are what we Are.
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others have been as careful, and yet can see no fruit, God so dispenseth himself to the Children of men,
Others have been as careful, and yet can see no fruit, God so dispenseth himself to the Children of men,
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God's blessing upon your labours which havh done all:
God's blessing upon your labours which havh done all:
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think not now that you have done the work, or deserve the praise of it; but consider it:
think not now that you have done the work, or deserve the praise of it; but Consider it:
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You see that your labours with your Children or your servants are blessed, your reproofs and counsels take effect;
You see that your labours with your Children or your Servants Are blessed, your reproofs and Counsels take Effect;
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and must say the finger of God was in it: Others have done the like for the matter of it, and never the near.
and must say the finger of God was in it: Others have done the like for the matter of it, and never the near.
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you saw not how it came in, but by this effect you are led up to the cause,
you saw not how it Come in, but by this Effect you Are led up to the cause,
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and rely upon him, an heart subdued to obedience; say not now that this is your own work;
and rely upon him, an heart subdued to Obedience; say not now that this is your own work;
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you have used means, attended on ordinances, been constant in duties, & now you find grace coming in upon these, Faith to believe in Christ,
you have used means, attended on ordinances, been constant in duties, & now you find grace coming in upon these, Faith to believe in christ,
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No flesh hath any cause to glory, but all the glory is his due:
No Flesh hath any cause to glory, but all the glory is his due:
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3. If you find the work of Conversion wrought in your selves, or see it wrought in others, be sure to ascribe it to the grace of God as the leading cause.
3. If you find the work of Conversion wrought in your selves, or see it wrought in Others, be sure to ascribe it to the grace of God as the leading cause.
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and strength of all is wanting.
and strength of all is wanting.
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If you set about any thing without engaging God in it, the very spring, and rise,
If you Set about any thing without engaging God in it, the very spring, and rise,
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Not all other advantages of helps and means will be otherwise then abortive, if grace give them not their efficacy.
Not all other advantages of helps and means will be otherwise then abortive, if grace give them not their efficacy.
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for if God be not in it, leading and strengthening, it will certainly fail:
for if God be not in it, leading and strengthening, it will Certainly fail:
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It may teach us to begin every work with prayer, which we desire to have succeed;
It may teach us to begin every work with prayer, which we desire to have succeed;
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for his grace, that by it alone you may undertake. Paul will engage in any thing, so Christ shall stand engaged to strengthen him.
for his grace, that by it alone you may undertake. Paul will engage in any thing, so christ shall stand engaged to strengthen him.
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2. Would you be serviceable in your generation to the glory of God, be directed to go to him in all you have to do,
2. Would you be serviceable in your generation to the glory of God, be directed to go to him in all you have to do,
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That Grace is the most insuspectible and renders us most unworthy in our own esteem.
That Grace is the most insuspectible and renders us most unworthy in our own esteem.
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It is certain, where grace is most eminent, there the creature is least in his own eyes, not arrogating or ascribing any thing to it self.
It is certain, where grace is most eminent, there the creature is least in his own eyes, not arrogating or ascribing any thing to it self.
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He hath but a shadow of grace, and not that which is true, who is apt to say, I am not as this Publican.
He hath but a shadow of grace, and not that which is true, who is apt to say, I am not as this Publican.
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1. Not to be proud of your grace, or think highly of your selves above others:
1. Not to be proud of your grace, or think highly of your selves above Others:
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2. To the converted, learn you also from hence,
2. To the converted, Learn you also from hence,
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only it is our duty to be waiting in the use of all means, not growing weary, fainting or repining.
only it is our duty to be waiting in the use of all means, not growing weary, fainting or repining.
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If that lead, it must not be limited, but suffered to take its own time;
If that led, it must not be limited, but suffered to take its own time;
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Wait therefore for the north and south wind to blow. 4. Be willing to wait the leisure of freegrace.
Wait Therefore for the north and south wind to blow. 4. Be willing to wait the leisure of Free grace.
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Promise not to your selves any thing from Ordinances themselves, but only so far as he shall breath in them:
Promise not to your selves any thing from Ordinances themselves, but only so Far as he shall breath in them:
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but look up to Grace to help you to attend upon the means, and bless that attendance for your Spiritual good.
but look up to Grace to help you to attend upon the means, and bless that attendance for your Spiritual good.
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3. Not to rest in means and endeavours, as if they were able to do for you what you need;
3. Not to rest in means and endeavours, as if they were able to do for you what you need;
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say not, if I could get up yonder to him, it would be well, but wait for him to come to your pit.
say not, if I could get up yonder to him, it would be well, but wait for him to come to your pit.
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but wait on God for his preventing grace, to fit and prepare, and turn you unto him:
but wait on God for his preventing grace, to fit and prepare, and turn you unto him:
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and therefore do not say, I will wait till I have fitted my self;
and Therefore do not say, I will wait till I have fitted my self;
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Many say, what have I to do to ask Grace, who am so vile and cannot come to God? I answer, none hath more need of it than such an one:
Many say, what have I to do to ask Grace, who am so vile and cannot come to God? I answer, none hath more need of it than such an one:
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2. Not to put away the grace of God from you till you have made your selves fit for it.
2. Not to put away the grace of God from you till you have made your selves fit for it.
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Christ bids us to come, but if he come not first, he would keep his Salvation to himself.
christ bids us to come, but if he come not First, he would keep his Salvation to himself.
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but when God speaks of making us to believe, of working the will and deed, that is the life of Gospel Grace:
but when God speaks of making us to believe, of working the will and deed, that is the life of Gospel Grace:
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were there no more in the Gospel, but only that counsel, believe and be saved, the grace of the Gospel would do us no good:
were there no more in the Gospel, but only that counsel, believe and be saved, the grace of the Gospel would do us no good:
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1. Not to think to earn Grace and Glory by your own endeavours, or to do that of your selves which may bring you under the Covenant promise of life; this will never be:
1. Not to think to earn Grace and Glory by your own endeavours, or to do that of your selves which may bring you under the Covenant promise of life; this will never be:
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and hence those whom God passeth by, and leaves in their sin, have no just ground of complaint, which if they could do any thing first to oblige God, they might have a shew for. USE 2. For Exhortation: 1. To the unconverted; be hence advised,
and hence those whom God passes by, and leaves in their since, have no just ground of complaint, which if they could do any thing First to oblige God, they might have a show for. USE 2. For Exhortation: 1. To the unconverted; be hence advised,
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No man can be too soon for him: we cannot stir till he moves us; we can do nothing for him, till he first doth for us, and in us:
No man can be too soon for him: we cannot stir till he moves us; we can do nothing for him, till he First does for us, and in us:
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and this is done when and where God pleaseth, John 3. 8. 4. That no man can lay any engagement upon God to do him any good.
and this is done when and where God Pleases, John 3. 8. 4. That no man can lay any engagement upon God to do him any good.
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but this is when Grace begins to work, and that, only that, is irresistible, man's sinful heart is too hard for every thing else;
but this is when Grace begins to work, and that, only that, is irresistible, Man's sinful heart is too hard for every thing Else;
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Many a powerful Sermon, awakening Providence, &c. pass, and the man still goeth on frowardly in his wayes, but at last, that which seems to be in it self of less efficacy, awakens, melts, humbleth, healeth the Soul:
Many a powerful Sermon, awakening Providence, etc. pass, and the man still Goes on frowardly in his ways, but At last, that which seems to be in it self of less efficacy, awakens, melts, Humbleth, heals the Soul:
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and one man and not another.
and one man and not Another.
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for who or what can be able to frustrate Grace, or disappoint it in all that it hath designed for our Salvation? of Grace, to the end the promise might be sure to all the seed, Rom. 4. 16. 3. The reason why the means convert at one time, and not at another;
for who or what can be able to frustrate Grace, or disappoint it in all that it hath designed for our Salvation? of Grace, to the end the promise might be sure to all the seed, Rom. 4. 16. 3. The reason why the means convert At one time, and not At Another;
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and thence it would be dubious, and alwayes questionable: but if Grace lead, all is certain;
and thence it would be dubious, and always questionable: but if Grace led, all is certain;
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If it did firstly depend upon any thing in us, our mutability would expose it to hazard,
If it did firstly depend upon any thing in us, our mutability would expose it to hazard,
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2. Of the infallibility of the conversion and salvation of Gods Elect; because it flows from Grace as that highest cause of it.
2. Of the infallibility of the conversion and salvation of God's Elect; Because it flows from Grace as that highest cause of it.
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or why these and not those are converted and saved: if there were any to sway that, it were not the leading cause.
or why these and not those Are converted and saved: if there were any to sway that, it were not the leading cause.
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hence they undertake a vain task, that will give any reason of mans Conversion beyond Gods will;
hence they undertake a vain task, that will give any reason of men Conversion beyond God's will;
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the first cause hath no dependence upon any other, or any other but a voluntary obligation to them:
the First cause hath no dependence upon any other, or any other but a voluntary obligation to them:
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1. Of the absoluteness of the Grace of God: it must needs be every way wholly free:
1. Of the absoluteness of the Grace of God: it must needs be every Way wholly free:
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God when he passeth by, may either look upon him, and say to him Live; or he may pass away. USE 1. For Information:
God when he passes by, may either look upon him, and say to him Live; or he may pass away. USE 1. For Information:
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nay, God is here Soveraing, the Sinner is dead still, and hath not a promise that God will give him life:
nay, God is Here Sovereign, the Sinner is dead still, and hath not a promise that God will give him life:
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and yet never past from death to life, but have either staid here, or gone back again:
and yet never passed from death to life, but have either stayed Here, or gone back again:
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they have had many awakenings, shakings, terrors; taken up many resolutions, made many promises;
they have had many awakenings, shakings, terrors; taken up many resolutions, made many promises;
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but if God bestow it upon him, it is his meer favour: there are many who have a common work, and it proceeds no farther:
but if God bestow it upon him, it is his mere favour: there Are many who have a Common work, and it proceeds no farther:
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yet, not only the preparation is of Grace, but the soul thus prepared, is, before believing, a great way off from God, he is still in a state of nature, hath nothing in him that can challenge this Grace;
yet, not only the preparation is of Grace, but the soul thus prepared, is, before believing, a great Way off from God, he is still in a state of nature, hath nothing in him that can challenge this Grace;
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5. Though Gods ordinary method be, • first to prepare the Soul for Faith, before he infuseth it,
5. Though God's ordinary method be, • First to prepare the Soul for Faith, before he infuseth it,
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and are yet in their Sins: Sermons are but the Prophets staff in the Servants hand.
and Are yet in their Sins: Sermons Are but the prophets staff in the Servants hand.
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nor all their industry but in him, 1 Cor. 3. 6. some are converted at the first Sermon they ever heard, others have heard a thousand,
nor all their industry but in him, 1 Cor. 3. 6. Some Are converted At the First Sermon they ever herd, Others have herd a thousand,
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it was he that touched Lydia's heart, Act. 16. the vertue of the means, lies not in the skill, grace, good-will of instruments,
it was he that touched Lydia's heart, Act. 16. the virtue of the means, lies not in the skill, grace, goodwill of Instruments,
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but that is according to his pleasure:
but that is according to his pleasure:
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it is not in them, they have not power in themselves to produce this grace in us,
it is not in them, they have not power in themselves to produce this grace in us,
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Faith is a creating work, 2 Cor. 4. 6. and the operation of the same power which raised Christ, Eph. 1. 19, 20. 4. The saving efficacy of all the means of Grace is of God:
Faith is a creating work, 2 Cor. 4. 6. and the operation of the same power which raised christ, Ephesians 1. 19, 20. 4. The Saving efficacy of all the means of Grace is of God:
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Men would live and die in unbelief, did not he exert his Almighty power:
Men would live and die in unbelief, did not he exert his Almighty power:
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he that believes shall be saved, but God gives men to believe, Eph. 2. 8. it is the gift of God. he that believes shall be saved, but God gives men to believe, Ephesians 2. 8. it is the gift of God.
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3. Saving Faith whereby we are entituled to Salvation, is not of man himself, but of grace:
3. Saving Faith whereby we Are entitled to Salvation, is not of man himself, but of grace:
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it is not Conscience alone, but it is Conscience awakened, and improved by the Spirit of God, that brings a Sinner under sense of sin and misery, Joh. 16. 9. man is naturally stupid, a convinced Sinner is nearer the Kingdom than another, this is not of himself.
it is not Conscience alone, but it is Conscience awakened, and improved by the Spirit of God, that brings a Sinner under sense of since and misery, John 16. 9. man is naturally stupid, a convinced Sinner is nearer the Kingdom than Another, this is not of himself.
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the Sinner doth not so much as convince himself:
the Sinner does not so much as convince himself:
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2. The very common work of preparation is not of nature, but of grace. There is common, and there is special grace:
2. The very Common work of preparation is not of nature, but of grace. There is Common, and there is special grace:
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Abraham was an Idolater, Rahab an Harlot, Mary Magdalen no better, Paul a Blasphemer and Persecutor, and in his rage the spirit met him.Abraham was an Idolater, Rahab an Harlot, Marry Magdalen no better, Paul a Blasphemer and Persecutor, and in his rage the Spirit met him.
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or better dispositions than the other:
or better dispositions than the other:
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he is dead as well as he, a child of wrath even as others, Eph. 2. 3. One hath not a better nature,
he is dead as well as he, a child of wrath even as Others, Ephesians 2. 3. One hath not a better nature,
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DOCT.
DOCT.
np1.
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and the truth of it will hence appear:
and the truth of it will hence appear:
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and will clear the truth of the Doctrine; and indeed this alone is that which removes all legal respects from the Gospel;
and will clear the truth of the Doctrine; and indeed this alone is that which removes all Legal respects from the Gospel;
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5. That the bringing of any into, and keeping of them in this way is also of Grace, is the thing which we have now to prove,
5. That the bringing of any into, and keeping of them in this Way is also of Grace, is the thing which we have now to prove,
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besides, Christ, by whom alone we have access to it, was freely given to open this way.
beside, christ, by whom alone we have access to it, was freely given to open this Way.
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nor is there any proportion between what is required, and the consequent Salvation:
nor is there any proportion between what is required, and the consequent Salvation:
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for God and man were fallen out, and God might chuse whether ever he would accept him any more:
for God and man were fallen out, and God might choose whither ever he would accept him any more:
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4. That the discovering of this way, and appointing Salvation in it is of Grace, is evident,
4. That the discovering of this Way, and appointing Salvation in it is of Grace, is evident,
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the promise is so firm that it cannot fail, all the difficulty lies in the performance of what is in order to the receiving it.
the promise is so firm that it cannot fail, all the difficulty lies in the performance of what is in order to the receiving it.
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and lose it not, never miss of Glory:
and loose it not, never miss of Glory:
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Eternal life is ascertained to it, Gal. 6. 16. they that find it, and follow it,
Eternal life is ascertained to it, Gal. 6. 16. they that find it, and follow it,
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3. Hence mans Salvation is wrought applicatorily, by bringing him into and keeping him in this way:
3. Hence men Salvation is wrought applicatorily, by bringing him into and keeping him in this Way:
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the Psalmist speaks of a Path of life. Psal. 16. ult. out of this way none ever come to Heaven.
the Psalmist speaks of a Path of life. Psalm 16. ult. out of this Way none ever come to Heaven.
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and this way becomes by his ordination, a necessary medium to the attainment of it: Faith and Holiness are the way to glory:
and this Way becomes by his ordination, a necessary medium to the attainment of it: Faith and Holiness Are the Way to glory:
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2. As God hath appointed his unto Salvation, so hath he appointed a way in which he will bring them thereunto;
2. As God hath appointed his unto Salvation, so hath he appointed a Way in which he will bring them thereunto;
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and there are not so much as any relicks of it left: Man is Blind, Deaf, Dumb, Dead.
and there Are not so much as any Relics of it left: Man is Blind, Deaf, Dumb, Dead.
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the Scripture expressions of mans being dead, impotent, dry bones, a carcass, &c. though Metaphors, yet are not Hyperhole's. If by the image of God on man, we understand the sanctification of his nature, fitting him for the service of God, that image is wholly defaced,
the Scripture expressions of men being dead, impotent, dry bones, a carcase, etc. though Metaphors, yet Are not Hyperhole's. If by the image of God on man, we understand the sanctification of his nature, fitting him for the service of God, that image is wholly defaced,
dt n1 n2 pp-f n2 vbg j, j, j n2, dt n1, av cs n2, av vbr xx n2. cs p-acp dt n1 pp-f np1 p-acp n1, pns12 vvb dt n1 pp-f po31 n1, vvg pno31 p-acp dt n1 pp-f np1, cst n1 vbz av-jn vvn,
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the highest •mprovements of nature by our own principles, bring us not one foot in our way towards Heaven:
the highest •mprovements of nature by our own principles, bring us not one foot in our Way towards Heaven:
dt js n2 pp-f n1 p-acp po12 d n2, vvb pno12 xx crd n1 p-acp po12 n1 p-acp n1:
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A brief opening of this Doctrine may be couched in a few Propositions. 1. The natural man cannot by his natural power move one step towards God:
A brief opening of this Doctrine may be couched in a few Propositions. 1. The natural man cannot by his natural power move one step towards God:
dt j n-vvg pp-f d n1 vmb vbi vvn p-acp dt d n2. crd dt j n1 vmbx p-acp po31 j n1 vvi crd n1 p-acp np1:
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Grace neither is tied to, nor waits for ▪ nor is consequent upon the natural operations of men.
Grace neither is tied to, nor waits for ▪ nor is consequent upon the natural operations of men.
vvb d vbz vvn p-acp, ccx vvz p-acp ▪ ccx vbz j p-acp dt j n2 pp-f n2.
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which Grace first appears to any in particular, when it effectually works for their Salvation:
which Grace First appears to any in particular, when it effectually works for their Salvation:
r-crq n1 ord vvz p-acp d p-acp j, c-crq pn31 av-j vvz p-acp po32 n1:
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By the Grace of God, I here understand all that special good will which he bears to any of the Children of men, in appointing them Heirs of Glory;
By the Grace of God, I Here understand all that special good will which he bears to any of the Children of men, in appointing them Heirs of Glory;
p-acp dt n1 pp-f np1, pns11 av vvb d cst j j n1 r-crq pns31 vvz p-acp d pp-f dt n2 pp-f n2, p-acp vvg pno32 n2 pp-f n1;
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but it is the first, and leads all the causes of Salvation.
but it is the First, and leads all the Causes of Salvation.
cc-acp pn31 vbz dt ord, cc vvz d dt n2 pp-f n1.
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The commendation of a pitiful and a compassionate nature in a prince, wilbring in rebels apace, to come and throw themselves upon his mercy, & sue for a pardon;
The commendation of a pitiful and a compassionate nature in a Prince, wilbring in rebels apace, to come and throw themselves upon his mercy, & sue for a pardon;
dt n1 pp-f dt j cc dt j n1 p-acp dt n1, vvg p-acp n2 av, pc-acp vvi cc vvi px32 p-acp po31 n1, cc vvi p-acp dt n1;
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and can hope for no better by submission.
and can hope for no better by submission.
cc vmb vvi p-acp dx jc p-acp n1.
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2. To consider that this compassion is the root and spring of the mercy he shews:
2. To Consider that this compassion is the root and spring of the mercy he shows:
crd p-acp vvi cst d n1 vbz dt n1 cc n1 pp-f dt n1 pns31 vvz:
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Hence we may silence all uprising of heart, and discouraging temptations, and be animated to break through all. I can do nothing;
Hence we may silence all uprising of heart, and discouraging temptations, and be animated to break through all. I can do nothing;
av pns12 vmb vvi d n-vvg pp-f n1, cc vvg n2, cc vbi vvn pc-acp vvi p-acp d. pns11 vmb vdi pix;
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but if I could, it would but obscure his compassion.
but if I could, it would but Obscure his compassion.
cc-acp cs pns11 vmd, pn31 vmd cc-acp vvi po31 n1.
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Be encouraged, Satan presents God in arms against us, & tells us we must appease him with sacrifices of obedience,
Be encouraged, Satan presents God in arms against us, & tells us we must appease him with Sacrifices of Obedience,
vbb vvn, np1 vvz np1 p-acp n2 p-acp pno12, cc vvz pno12 pns12 vmb vvi pno31 p-acp n2 pp-f n1,
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that it followed you into your far Country and fetcht you from among the swine, or else you had still been there, and perished for ever.
that it followed you into your Far Country and fetched you from among the Swine, or Else you had still been there, and perished for ever.
cst pn31 vvd pn22 p-acp po22 j n1 cc vvd pn22 p-acp p-acp dt n1, cc av pn22 vhd av vbn a-acp, cc vvd p-acp av.
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think not that it only met you as you were returning, but call to mind, that it came to your dungeon and lifted you out thence;
think not that it only met you as you were returning, but call to mind, that it Come to your dungeon and lifted you out thence;
vvb xx cst pn31 av-j vvd pn22 c-acp pn22 vbdr vvg, cc-acp vvb p-acp n1, cst pn31 vvd p-acp po22 n1 cc vvd pn22 av av;
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Follow this compassion up to the beginnings of its actings towards you;
Follow this compassion up to the beginnings of its actings towards you;
vvb d n1 a-acp p-acp dt n2 pp-f po31 n2 p-acp pn22;
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when it was that he looked upon, and had regard to you; what miserable sinners you were, and how near to the pit of eternal destruction.
when it was that he looked upon, and had regard to you; what miserable Sinners you were, and how near to the pit of Eternal destruction.
c-crq pn31 vbds cst pns31 vvd p-acp, cc vhd n1 p-acp pn22; q-crq j n2 pn22 vbdr, cc c-crq av-j p-acp dt n1 pp-f j n1.
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Think therefore often with yourselves, where you once were, what was your former condition, who it was that transformed you,
Think Therefore often with yourselves, where you once were, what was your former condition, who it was that transformed you,
vvb av av p-acp px22, q-crq pn22 a-acp vbdr, r-crq vbds po22 j n1, r-crq pn31 vbds cst vvd pn22,
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This is the great subject which should take up the thoughts and words of the Saints, Grace, Grace; it should be the voice with which the Temple should resound.
This is the great Subject which should take up the thoughts and words of the Saints, Grace, Grace; it should be the voice with which the Temple should resound.
d vbz dt j n-jn r-crq vmd vvi a-acp dt n2 cc n2 pp-f dt n2, vvb, n1; pn31 vmd vbi dt n1 p-acp r-crq dt n1 vmd vvi.
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viz. To adore, admire and magnifie God's compassion, those wonderful bowels of mercy that have appeared in your delivery out of all that misery, into which Sin had cast you:viz. To adore, admire and magnify God's compassion, those wondered bowels of mercy that have appeared in your delivery out of all that misery, into which since had cast you:
n1 pc-acp vvi, vvb cc vvi npg1 n1, d j n2 pp-f n1 cst vhb vvn p-acp po22 n1 av pp-f d cst n1, p-acp r-crq n1 vhd vvn pn22:
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USE, 4. For Exhortation to Believers: This truth tells you what is the work you have to do all your lives;USE, 4. For Exhortation to Believers: This truth tells you what is the work you have to do all your lives;
vvb, crd p-acp n1 p-acp n2: d n1 vvz pn22 q-crq vbz dt n1 pn22 vhb pc-acp vdi d po22 n2;
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and ready to forgive, and plenteous in mercy unto all them that call upon thee. And Dan. 9. 9. To thee Lord our God belong mercies, and forgiveness. and ready to forgive, and plenteous in mercy unto all them that call upon thee. And Dan. 9. 9. To thee Lord our God belong Mercies, and forgiveness.
cc j pc-acp vvi, cc j p-acp n1 p-acp d pno32 cst vvb p-acp pno21. cc np1 crd crd p-acp pno21 n1 po12 np1 vvi n2, cc n1.
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ask mercy, put God in mind of these Attributes, which he hath commended himself in, to the Children of men, Exod. 34. 6, 7. put that into every prayer to encourage thy hope, Psal. 86. 5. Thou art good,
ask mercy, put God in mind of these Attributes, which he hath commended himself in, to the Children of men, Exod 34. 6, 7. put that into every prayer to encourage thy hope, Psalm 86. 5. Thou art good,
vvb n1, vvd np1 p-acp n1 pp-f d n2, r-crq pns31 vhz vvn px31 p-acp, p-acp dt n2 pp-f n2, np1 crd crd, crd vvn cst p-acp d n1 pc-acp vvi po21 n1, np1 crd crd pns21 vb2r j,
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learn then to make heaven ring with thy cries;
Learn then to make heaven ring with thy cries;
vvb av pc-acp vvi n1 vvi p-acp po21 n2;
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DOCT.
DOCT.
np1.
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The compassion of God is the only moving cause prompting him to shew favour to a poor perishing sinner. The compassion of God is the only moving cause prompting him to show favour to a poor perishing sinner.
dt n1 pp-f np1 vbz dt j j-vvg n1 vvg pno31 pc-acp vvi n1 p-acp dt j j-vvg n1.
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In the former Doctrine, we heard that Grace prevents;
In the former Doctrine, we herd that Grace prevents;
p-acp dt j n1, pns12 vvd d n1 vvz;
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here we see what grace it is that first moves, viz. The fathers compassion, when once this begins to set it self on work, he can sit still no longer,
Here we see what grace it is that First moves, viz. The Father's compassion, when once this begins to Set it self on work, he can fit still no longer,
av pns12 vvb r-crq n1 pn31 vbz cst ord vvz, n1 dt ng1 n1, c-crq a-acp d vvz pc-acp vvi pn31 n1 p-acp n1, pns31 vmb vvi av av-dx av-jc,
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but riseth, runs, &c. Here consider, 1. What the compassion is. 2. The evidence and reason of the Doctrine.
but Riseth, runs, etc. Here Consider, 1. What the compassion is. 2. The evidence and reason of the Doctrine.
cc-acp vvz, vvz, av av vvi, crd q-crq dt n1 vbz. crd dt n1 cc n1 pp-f dt n1.
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1. What is the compassion of God which leads him to shew favour to a sinner?
1. What is the compassion of God which leads him to show favour to a sinner?
crd q-crq vbz dt n1 pp-f np1 r-crq vvz pno31 pc-acp vvi n1 p-acp dt n1?
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Answ. Compassion, when it is attributed to men, or reasonable creatures, is a compound affection, made up of love and grief, and admits of this description:Answer Compassion, when it is attributed to men, or reasonable creatures, is a compound affection, made up of love and grief, and admits of this description:
np1 n1, c-crq pn31 vbz vvn p-acp n2, cc j n2, vbz dt n1 n1, vvd a-acp pp-f n1 cc n1, cc vvz pp-f d n1:
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It is an affection stirring up the soul to be grieved, at the discovery of some miserable object,
It is an affection stirring up the soul to be grieved, At the discovery of Some miserable Object,
pn31 vbz dt n1 vvg a-acp dt n1 pc-acp vbi vvn, p-acp dt n1 pp-f d j n1,
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and moving of him to endeavour its succour or relief. Affections are the feet of the soul, and prime mover of the will of man;
and moving of him to endeavour its succour or relief. Affections Are the feet of the soul, and prime mover of the will of man;
cc vvg pp-f pno31 pc-acp vvi po31 n1 cc n1. n2 vbr dt n2 pp-f dt n1, cc j-jn n1 pp-f dt n1 pp-f n1;
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hence they are moved with reason either true or apprehended, and lead unto actions suitable to that motion:
hence they Are moved with reason either true or apprehended, and led unto actions suitable to that motion:
av pns32 vbr vvn p-acp n1 av-d j cc vvn, cc vvi p-acp n2 j p-acp d n1:
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now though God be in himself NONLATINALPHABET, not capable of being moved with any outward object; and unchangeable in his will;
now though God be in himself, not capable of being moved with any outward Object; and unchangeable in his will;
av cs np1 vbb p-acp px31, xx j pp-f vbg vvn p-acp d j n1; cc j-u p-acp po31 n1;
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and hence never more propense to any thing at one time, than at another, but performes all things according to the everlasting counsel of his will which is unalterable:
and hence never more propense to any thing At one time, than At Another, but performs all things according to the everlasting counsel of his will which is unalterable:
cc av av-x av-dc j p-acp d n1 p-acp crd n1, cs p-acp j-jn, cc-acp vvz d n2 vvg p-acp dt j n1 pp-f po31 n1 r-crq vbz j:
(59) doctrine (DIV3)
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Yet, speaking of himself after the manner of man, he assumes affections, as love, hatred, joy, compassion, &c. And that because in operibus ad extra, or in the works of providence there are such manifest fruits,
Yet, speaking of himself After the manner of man, he assumes affections, as love, hatred, joy, compassion, etc. And that Because in operibus ad extra, or in the works of providence there Are such manifest fruits,
av, vvg pp-f px31 p-acp dt n1 pp-f n1, pns31 vvz n2, c-acp n1, n1, n1, n1, av cc d c-acp p-acp fw-la fw-la fw-la, cc p-acp dt n2 pp-f n1 pc-acp vbr d j n2,
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as are wont in men to proceed from such affections: so that we may see something resembling this description, in the present case; observe then.
as Are wont in men to proceed from such affections: so that we may see something resembling this description, in the present case; observe then.
c-acp vbr j p-acp n2 pc-acp vvi p-acp d n2: av cst pns12 vmb vvi pi vvg d n1, p-acp dt j n1; vvb av.
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1. The object of compassion is a miserable thing:
1. The Object of compassion is a miserable thing:
crd dt n1 pp-f n1 vbz dt j n1:
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A creature brought into distress, groaning under his misery, and standing in need of his succour:
A creature brought into distress, groaning under his misery, and standing in need of his succour:
dt n1 vvn p-acp n1, vvg p-acp po31 n1, cc vvg p-acp n1 pp-f po31 n1:
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Such an one is the sinner: he is one famishing, and ready to dy; he is the forlorn creature, a miserable wretch, going without hope to the pit;
Such an one is the sinner: he is one famishing, and ready to die; he is the forlorn creature, a miserable wretch, going without hope to the pit;
d dt pi vbz dt n1: pns31 vbz crd vvg, cc j pc-acp vvi; pns31 vbz dt j-vvn n1, dt j n1, vvg p-acp n1 p-acp dt n1;
(59) doctrine (DIV3)
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an helpless creature, whom no created being can relieve and rid of his misery, he is both poor and perishing, as we before heard.
an helpless creature, whom no created being can relieve and rid of his misery, he is both poor and perishing, as we before herd.
dt j n1, r-crq av-dx vvd n1 vmb vvi cc vvi pp-f po31 n1, pns31 vbz av-d j cc j-vvg, c-acp pns12 a-acp vvn.
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2. The affections which go into compassion are two, 1. Grief; whereby the mind is moved and troubled at the creatures misery:
2. The affections which go into compassion Are two, 1. Grief; whereby the mind is moved and troubled At the creatures misery:
crd dt n2 r-crq vvb p-acp n1 vbr crd, crd n1; c-crq dt n1 vbz vvn cc vvn p-acp dt ng1 n1:
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the sight of it oppresseth the heart, when he sees it; he cannot tell how to bear the sight of it;
the sighed of it Oppresses the heart, when he sees it; he cannot tell how to bear the sighed of it;
dt n1 pp-f pn31 vvz dt n1, c-crq pns31 vvz pn31; pns31 vmbx vvi c-crq pc-acp vvi dt n1 pp-f pn31;
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hence also often proceed sighs and tears of pity over the object.
hence also often proceed sighs and tears of pity over the Object.
av av av vvi n2 cc n2 pp-f n1 p-acp dt n1.
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Thus God also (speaking in our dialect) seeing poor Sinners in their misery, expresseth himself like one whose heart is ready to burst, Hos. 11. 8. How shall I give thee up? how shall I deliver thee? my heart is turned; my repentings are kindled.
Thus God also (speaking in our dialect) seeing poor Sinners in their misery, Expresses himself like one whose heart is ready to burst, Hos. 11. 8. How shall I give thee up? how shall I deliver thee? my heart is turned; my repentings Are kindled.
av np1 av (vvg p-acp po12 n1) vvg j n2 p-acp po32 n1, vvz px31 av-j crd rg-crq n1 vbz j pc-acp vvi, np1 crd crd q-crq vmb pns11 vvi pno21 a-acp? q-crq vmb pns11 vvi pno21? po11 n1 vbz vvn; po11 n2-vvg vbr vvn.
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And after like manner, Jer. 31. 20. in this grief also we are wont to be troubled at our selves if we have done any thing to bring the creature into such a miserable condition,
And After like manner, Jer. 31. 20. in this grief also we Are wont to be troubled At our selves if we have done any thing to bring the creature into such a miserable condition,
cc p-acp j n1, np1 crd crd p-acp d n1 av pns12 vbr j pc-acp vbi vvn p-acp po12 n2 cs pns12 vhb vdn d n1 pc-acp vvi dt n1 p-acp d dt j n1,
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but God accepts of no sacrifice but that of Christ; he looks that his mercy alone should be sought unto;
but God accepts of no sacrifice but that of christ; he looks that his mercy alone should be sought unto;
cc-acp np1 vvz pp-f dx n1 p-acp d pp-f np1; pns31 vvz cst po31 n1 av-j vmd vbi vvn p-acp;
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and hence we relent, and repent; and so God also speaks of himself, in the forecited, Hos. 10. 8. 2. Love;
and hence we relent, and Repent; and so God also speaks of himself, in the forecited, Hos. 10. 8. 2. Love;
cc av pns12 vvb, cc vvi; cc av np1 av vvz pp-f px31, p-acp dt j, np1 crd crd crd n1;
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for without love there can be no compassion: hatred is inexorable; it rejoyceth and triumpheth in the misery of its enemy;
for without love there can be no compassion: hatred is inexorable; it Rejoiceth and Triumpheth in the misery of its enemy;
c-acp p-acp n1 a-acp vmb vbi dx n1: n1 vbz j; pn31 vvz cc vvz p-acp dt n1 pp-f po31 n1;
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and the more miserable it sees him, the more it can rejoyce in it: but compassion argues good will:
and the more miserable it sees him, the more it can rejoice in it: but compassion argues good will:
cc dt av-dc j pn31 vvz pno31, dt av-dc pn31 vmb vvi p-acp pn31: cc-acp n1 vvz j n1:
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hence God useth such expressions concerning Ephraim, Jer. 31. 10. Is Ephraim my dear Son? is he a pleasant Child? &c. 3. The natural operation of this affection in us, is to stir us up to do what we can for the succour of the person thus in misery.
hence God uses such expressions Concerning Ephraim, Jer. 31. 10. Is Ephraim my dear Son? is he a pleasant Child? etc. 3. The natural operation of this affection in us, is to stir us up to do what we can for the succour of the person thus in misery.
av np1 vvz d n2 vvg np1, np1 crd crd vbz np1 po11 j-jn n1? vbz pns31 dt j n1? av crd dt j n1 pp-f d n1 p-acp pno12, vbz pc-acp vvi pno12 a-acp pc-acp vdi r-crq pns12 vmb p-acp dt n1 pp-f dt n1 av p-acp n1.
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If we do indeed throughly pity the condition of one that is in sorrow, we cannot sit still:
If we do indeed thoroughly pity the condition of one that is in sorrow, we cannot fit still:
cs pns12 vdb av av-j vvi dt n1 pp-f pi cst vbz p-acp n1, pns12 vmbx vvi av:
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this affection will hale men to action, they will certainly afford the best help they can:
this affection will hale men to actium, they will Certainly afford the best help they can:
d n1 vmb vvi n2 p-acp n1, pns32 vmb av-j vvi dt js n1 pns32 vmb:
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thus God by vertue of this compassion of his, succours, saves, delivers the Sinner, frees him from misery, restoreth him to a better state, this affection sets him on work, Jer. 31. 20. My bowels are troubled for him;
thus God by virtue of this compassion of his, succours, saves, delivers the Sinner, frees him from misery, restoreth him to a better state, this affection sets him on work, Jer. 31. 20. My bowels Are troubled for him;
av np1 p-acp n1 pp-f d n1 pp-f png31, n2, vvz, vvz dt n1, vvz pno31 p-acp n1, vvz pno31 p-acp dt jc n1, d n1 vvz pno31 p-acp n1, np1 crd crd po11 n2 vbr vvn p-acp pno31;
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I will surely have mercy upon him. I will surely have mercy upon him.
pns11 vmb av-j vhi n1 p-acp pno31.
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2. In the clearing up of the Doctrine, consider 1. That God is a God of compassion. 2. That this is the moving cause of all the mercy which he shews to a Sinner.
2. In the clearing up of the Doctrine, Consider 1. That God is a God of compassion. 2. That this is the moving cause of all the mercy which he shows to a Sinner.
crd p-acp dt n-vvg a-acp pp-f dt n1, vvb crd cst np1 vbz dt n1 pp-f n1. crd cst d vbz dt j-vvg n1 pp-f d dt n1 r-crq pns31 vvz p-acp dt n1.
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1 That God is a God of Compassion appears:
1 That God is a God of Compassion appears:
vvd cst np1 vbz dt n1 pp-f n1 vvz:
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1. Because it belongs to his Attributes, Exod. 34. 6, 7. merciful and gracious, forgiving iniquity, and transgression and sin.
1. Because it belongs to his Attributes, Exod 34. 6, 7. merciful and gracious, forgiving iniquity, and Transgression and since.
crd p-acp pn31 vvz p-acp po31 n2, np1 crd crd, crd j cc j, j-vvg n1, cc n1 cc n1.
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Hence his People ascribe this title to him, Psal. 86. 15. But thou oh Lord art a God full of compassion.
Hence his People ascribe this title to him, Psalm 86. 15. But thou o Lord art a God full of compassion.
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2. Because his works declare him to be so:
2. Because his works declare him to be so:
crd p-acp po31 n2 vvi pno31 pc-acp vbi av:
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his works of providence towards his visible Covenant people evince it, Psal. 78. 37. But he being full of compassion forgave their iniquity, and destroyed them not.
his works of providence towards his visible Covenant people evince it, Psalm 78. 37. But he being full of compassion forgave their iniquity, and destroyed them not.
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His works of special favour towards his Elect, in pardoning their Sins, and accepting of them to be his Children, do more notably confirm it.
His works of special favour towards his Elect, in pardoning their Sins, and accepting of them to be his Children, do more notably confirm it.
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2. That this is the moving cause of al• the mercy which he shews to a sinner, will appear.
2. That this is the moving cause of al• the mercy which he shows to a sinner, will appear.
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1. From the nature of God:
1. From the nature of God:
crd p-acp dt n1 pp-f np1:
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He is the first mover to his own actions, and cannot possibly be moved by any thing out of himself:
He is the First mover to his own actions, and cannot possibly be moved by any thing out of himself:
pns31 vbz dt ord n1 p-acp po31 d n2, cc vmbx av-j vbi vvn p-acp d n1 av pp-f px31:
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Hence man's pity and God's, differ in respect of the the moving cause: Man hath such an affection habitually, but it lyes still till an object excite it;
Hence Man's pity and God's, differ in respect of the the moving cause: Man hath such an affection habitually, but it lies still till an Object excite it;
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but God is otherwise, it moves it self:
but God is otherwise, it moves it self:
cc-acp np1 vbz av, pn31 vvz pn31 n1:
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That which moves in us, hath the respect of a cause, and that which is a cause is in nature before the effect,
That which moves in us, hath the respect of a cause, and that which is a cause is in nature before the Effect,
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but the good will of God to man, whence all his compassion flowes, was from Eternity, Jer. 31. 3. I have loved thee with an everlasting love,
but the good will of God to man, whence all his compassion flows, was from Eternity, Jer. 31. 3. I have loved thee with an everlasting love,
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therefore in loving kindness have I called thee. 2. God renders this is a reason of all his mercy towards his Creatures:Therefore in loving kindness have I called thee. 2. God renders this is a reason of all his mercy towards his Creatures:
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When he speaks of pitying and relieving them, he reduceth it to our good-wil, and mercyful nature, Jer. 3. 12, 13. Hos. 11. 9. Rom. 9. 15. Psal. 78. 38. 3. Because there is nothing in the Creature can be rendred as a sufficient moving cause of his compassion towards it.
When he speaks of pitying and relieving them, he reduceth it to our goodwill, and merciful nature, Jer. 3. 12, 13. Hos. 11. 9. Rom. 9. 15. Psalm 78. 38. 3. Because there is nothing in the Creature can be rendered as a sufficient moving cause of his compassion towards it.
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1. Not the Creatures misery in it self, For,
1. Not the Creatures misery in it self, For,
crd xx dt n2 n1 p-acp pn31 n1, c-acp,
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1. The sinners misery is not a fortuitous thing, or befalling an innocent person, but it is the just penalty of his sin, inflicted by God himself, and that according to the equity of an holy and just Law, Lam. 3. 39. A man for the punishment of his sin.
1. The Sinners misery is not a fortuitous thing, or befalling an innocent person, but it is the just penalty of his since, inflicted by God himself, and that according to the equity of an holy and just Law, Lam. 3. 39. A man for the punishment of his since.
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2. Then must God be equally moved to compassion to all sinners, who are alike miserable, and alike need succour;
2. Then must God be equally moved to compassion to all Sinners, who Are alike miserable, and alike need succour;
crd av vmb np1 vbb av-jn vvn p-acp n1 p-acp d n2, r-crq vbr av j, cc av vvb n1;
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and then why are not all saved? That compassion which saves one, could as well save another,
and then why Are not all saved? That compassion which saves one, could as well save Another,
cc av q-crq vbr xx d vvn? cst n1 r-crq vvz pi, vmd p-acp av c-acp j-jn,
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but there are but some sharers in this saving compassion, others suffer his rigour, Rom. 11. 7. The Elect obtained it, the rest were blinded.
but there Are but Some sharers in this Saving compassion, Others suffer his rigour, Rom. 11. 7. The Elect obtained it, the rest were blinded.
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2. Not their legal convictions, and tenors, and confessions and softly walkings &c, i. e. No preparatory work:
2. Not their Legal convictions, and tenors, and confessions and softly walkings etc., i. e. No preparatory work:
crd xx po32 j n2, cc n2, cc n2 cc j n2-vvg av, uh. sy. dx n1 n1:
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For, 1. The Son was for all them a great way off, when his Father pittied him. 2. There are that Call, and God will not hear, that seek him early,
For, 1. The Son was for all them a great Way off, when his Father pitied him. 2. There Are that Call, and God will not hear, that seek him early,
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and shall not find him, Prov. 1: 28: 3. Not legal Repentance and Reformation, turning from many sinful practises, and doing many things:and shall not find him, Curae 1: 28: 3. Not Legal Repentance and Reformation, turning from many sinful practises, and doing many things:
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For these are nothing but sin:
For these Are nothing but since:
c-acp d vbr pix p-acp n1:
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Esau repented and wept, but it profited him not, Heb. 12: 17: Herod 's reformation engaged not God to him.Esau repented and wept, but it profited him not, Hebrew 12: 17: Herod is Reformation engaged not God to him.
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In summ, God's compassion is according to his will, and that is absolutely free, nor to be regenerated by the creature, Rom: 9: 16, with 18: 4. Because God's design in the Salvation of a sinner is the manifestation of his Grace;
In sum, God's compassion is according to his will, and that is absolutely free, nor to be regenerated by the creature, Rom: 9: 16, with 18: 4. Because God's Design in the Salvation of a sinner is the manifestation of his Grace;
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which grace discovers it self in shewing him compassion. Now this grace of God hath described its subjects from eternity;
which grace discovers it self in showing him compassion. Now this grace of God hath described its subject's from eternity;
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and therein distinguishing Grace is made to appear, when it falls upon a subject that hath nothing in it to engage him,
and therein distinguishing Grace is made to appear, when it falls upon a Subject that hath nothing in it to engage him,
cc av vvg n1 vbz vvn pc-acp vvi, c-crq pn31 vvz p-acp dt n-jn cst vhz pix p-acp pn31 pc-acp vvi pno31,
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nor could of it self do any thing in the least to move him.
nor could of it self do any thing in the least to move him.
ccx vmd pp-f pn31 n1 vdb d n1 p-acp dt ds pc-acp vvi pno31.
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USE 1. Here we see how far the name and term of merit is a stranger from Gospel language;USE 1. Here we see how Far the name and term of merit is a stranger from Gospel language;
vvb crd av pns12 vvb c-crq av-j dt n1 cc n1 pp-f n1 vbz dt n1 p-acp n1 n1;
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and what care we ought to take that we do not entertain any thoughts of it.
and what care we ought to take that we do not entertain any thoughts of it.
cc q-crq vvb pns12 vmd pc-acp vvi cst pns12 vdb xx vvi d n2 pp-f pn31.
(59) doctrine (DIV3)
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God is no debter to his creatures except voluntarily:
God is no debtor to his creatures except voluntarily:
np1 vbz dx n1 p-acp po31 n2 c-acp av-jn:
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as it was free to him to make them, so also to assign them their end and use:
as it was free to him to make them, so also to assign them their end and use:
c-acp pn31 vbds j p-acp pno31 pc-acp vvi pno32, av av pc-acp vvi pno32 po32 n1 cc vvi:
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and it is certain that he designed or appointed no creature to any use, but withal compleatly furnished it for that end;
and it is certain that he designed or appointed no creature to any use, but withal completely furnished it for that end;
cc pn31 vbz j cst pns31 vvd cc vvd dx n1 p-acp d n1, cc-acp av av-j vvn pn31 p-acp d n1;
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and if, through its own default, that be lost, it can claim no restitution at Gods hands:
and if, through its own default, that be lost, it can claim no restitution At God's hands:
cc cs, p-acp po31 d n1, cst vbb vvn, pn31 vmb vvi dx n1 p-acp npg1 n2:
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hence let no man think that his misery should be a sufficient ground to engage Gods mercy to him;
hence let no man think that his misery should be a sufficient ground to engage God's mercy to him;
av vvb dx n1 vvi cst po31 n1 vmd vbi dt j n1 pc-acp vvi npg1 n1 p-acp pno31;
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no nor his acknowledgment of his sin and misery neither:
no nor his acknowledgment of his since and misery neither:
uh-dx ccx po31 n1 pp-f po31 n1 cc n1 av-dx:
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for if we stand at the tribunal of Justice (unto which merit is properly reckoned) it doth not deserve pardon for a delinquent to fall down at the Judges feet, confess his fault,
for if we stand At the tribunal of justice (unto which merit is properly reckoned) it does not deserve pardon for a delinquent to fallen down At the Judges feet, confess his fault,
c-acp cs pns12 vvb p-acp dt n1 pp-f n1 (p-acp r-crq n1 vbz av-j vvn) pn31 vdz xx vvi n1 p-acp dt n-jn pc-acp vvi a-acp p-acp dt ng1 n2, vvb po31 n1,
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and beg that it may be past by, and not imputed to him:
and beg that it may be passed by, and not imputed to him:
cc vvb cst pn31 vmb vbi vvn p-acp, cc xx vvn p-acp pno31:
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if the Law condemns him, and he stands guilty before the Bar, it is only a free pardon that can acquit him.
if the Law condemns him, and he Stands guilty before the Bar, it is only a free pardon that can acquit him.
cs dt n1 vvz pno31, cc pns31 vvz j p-acp dt n1, pn31 vbz av-j dt j n1 cst vmb vvi pno31.
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Now though an humane Judge may be moved by the submiss and lamentable expressions of a justly condemned person;
Now though an humane Judge may be moved by the submiss and lamentable expressions of a justly condemned person;
av cs dt j n1 vmb vbi vvn p-acp dt j cc j n2 pp-f dt av-j vvd n1;
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yet God is capable of no such impressions;
yet God is capable of no such impressions;
av np1 vbz j pp-f dx d n2;
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but if he intends a soul good, he puts this very frame into him, and then accepts him in this way, though not for this carriage:
but if he intends a soul good, he puts this very frame into him, and then accepts him in this Way, though not for this carriage:
cc-acp cs pns31 vvz dt n1 j, pns31 vvz d j n1 p-acp pno31, cc av vvz pno31 p-acp d n1, cs xx p-acp d n1:
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but in all this there is not any room or occasion to speak of merit.
but in all this there is not any room or occasion to speak of merit.
cc-acp p-acp d d a-acp vbz xx d n1 cc n1 pc-acp vvi pp-f n1.
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USE 2. Learn hence also not to be discouraged from going to God in the sense of your own misery:USE 2. Learn hence also not to be discouraged from going to God in the sense of your own misery:
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Though you are altogether unworthy, and have nothing of your own to plead with him, which deserves to impetrate his mercy,
Though you Are altogether unworthy, and have nothing of your own to plead with him, which deserves to impetrate his mercy,
cs pn22 vbr av j, cc vhb pix pp-f po22 d pc-acp vvi p-acp pno31, r-crq vvz pc-acp vvi po31 n1,
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yet you see here that his own compassion leads him to be merciful, and that the object which it hath chosen to express it self unto, is miserable sinners, such as are every way miserable; helpless and hopeless creatures:
yet you see Here that his own compassion leads him to be merciful, and that the Object which it hath chosen to express it self unto, is miserable Sinners, such as Are every Way miserable; helpless and hopeless creatures:
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And if thou knowest, findest, and feelest thy self to be such an one, there is no reason to be discouraged;
And if thou Knowest, Findest, and Feel thy self to be such an one, there is no reason to be discouraged;
cc cs pns21 vv2, vv2, cc vv2 po21 n1 pc-acp vbi d dt pi, pc-acp vbz dx n1 pc-acp vbi vvn;
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thou art one of such whom God hath chosen to express his compassion upon; and he who knows thy condition, if he will, can have mercy on thee:
thou art one of such whom God hath chosen to express his compassion upon; and he who knows thy condition, if he will, can have mercy on thee:
pns21 vb2r crd pp-f d r-crq np1 vhz vvn pc-acp vvi po31 n1 p-acp; cc pns31 r-crq vvz po21 n1, cs pns31 vmb, vmb vhi n1 p-acp pno21:
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Such as are helpless, he is ready to help, Isa. 63. 5.
Such as Are helpless, he is ready to help, Isaiah 63. 5.
d c-acp vbr j, pns31 vbz j pc-acp vvi, np1 crd crd
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USE, 3. It may be a ground of wonderful encouragement to poor sinners to go to God,USE, 3. It may be a ground of wondered encouragement to poor Sinners to go to God,
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and to wait upon him for mercy:
and to wait upon him for mercy:
cc pc-acp vvi p-acp pno31 p-acp n1:
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to consider that God is a God of compassion, and that this compassion is the originial of all the good which the creature receives.
to Consider that God is a God of compassion, and that this compassion is the Original of all the good which the creature receives.
pc-acp vvi cst np1 vbz dt n1 pp-f n1, cc cst d n1 vbz dt n1 pp-f d dt j r-crq dt n1 vvz.
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1. To consider that he is a God of compassion:
1. To Consider that he is a God of compassion:
crd p-acp vvi cst pns31 vbz dt n1 pp-f n1:
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We have heard, say they, That the Kings of Israel are merciful Kings. He is a God that delights to exalt and magnifie himself by those titles of Merciful, Gracious, Compassionate, &c. His bowels stir towards,We have herd, say they, That the Kings of Israel Are merciful Kings. He is a God that delights to exalt and magnify himself by those titles of Merciful, Gracious, Compassionate, etc. His bowels stir towards,
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and he pitties dying sinners, and therefore he comes to their Graves and bids them live.
and he pities dying Sinners, and Therefore he comes to their Graves and bids them live.
cc pns31 vvz vvg n2, cc av pns31 vvz p-acp po32 n2 cc vvz pno32 vvi.
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who if they knew him to be pityless and inexorable, would run utmost adventures, as those that know they can but dy,
who if they knew him to be pitiless and inexorable, would run utmost adventures, as those that know they can but die,
r-crq cs pns32 vvd pno31 pc-acp vbi j cc j, vmd vvi j n2, c-acp d cst vvb pns32 vmb cc-acp vvi,
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but when he doth come, he comes without delay, nothing stops him, Hab. 2. 2. Cant. 2. 8. USE 2. For Exhortation to the regenerate, or such as have been converted unto God;
but when he does come, he comes without Delay, nothing stops him, Hab. 2. 2. Cant 2. 8. USE 2. For Exhortation to the regenerate, or such as have been converted unto God;
cc-acp c-crq pns31 vdz vvi, pns31 vvz p-acp n1, pix vvz pno31, np1 crd crd np1 crd crd vvb crd p-acp n1 p-acp dt j-vvn, cc d c-acp vhb vbn vvn p-acp np1;
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meditate much upon, and labour to be deeply affected with the discoveries of God's wonderful love to you: Think often. 1. What hast he made: I was dying, despairing, hopeless;
meditate much upon, and labour to be deeply affected with the discoveries of God's wondered love to you: Think often. 1. What haste he made: I was dying, despairing, hopeless;
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but he speedily came, and put under an everlasting arm: or ever I was aware, &c. 2. With what ardour of affection he fell upon thy neck: Oh remember those embraces;
but he speedily Come, and put under an everlasting arm: or ever I was aware, etc. 2. With what ardour of affection he fell upon thy neck: O Remember those embraces;
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how he took thee up in his arms, an unworthy, filthy, polluted armful;
how he took thee up in his arms, an unworthy, filthy, polluted armful;
c-crq pns31 vvd pno21 a-acp p-acp po31 n2, dt j, j, j-vvn n1;
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how kind were those claspings which encircled thee? those embraces which took thee out of thy pit. 3. How he kissed thee;
how kind were those claspings which encircled thee? those embraces which took thee out of thy pit. 3. How he kissed thee;
c-crq j vbdr d n2-vvg r-crq vvd pno21? d n2 r-crq vvd pno21 av pp-f po21 n1. crd c-crq pns31 vvd pno21;
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breathing his soul into thee, and filling thee with his love;
breathing his soul into thee, and filling thee with his love;
vvg po31 n1 p-acp pno21, cc vvg pno21 p-acp po31 n1;
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pardoning all thy sins, taking thee to be his son again, influencing thee with his grace, in thy far Country speaking comfortably to thee.
pardoning all thy Sins, taking thee to be his son again, influencing thee with his grace, in thy Far Country speaking comfortably to thee.
vvg d po21 n2, vvg pno21 pc-acp vbi po31 n1 av, vvg pno21 p-acp po31 n1, p-acp po21 j n1 vvg av-j p-acp pno21.
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Page 318
3548
Oh! love the Lord all ye his Saints, and let your hearts boil over in ardent affections to him.Oh! love the Lord all you his Saints, and let your hearts boil over in Ardent affections to him.
uh vvb dt n1 av-d pn22 po31 n2, cc vvb po22 n2 vvb a-acp p-acp j n2 p-acp pno31.
(61) doctrine (DIV3)
717
Page 318
3440
DOCT.
DOCT.
np1.
(61) doctrine (DIV3)
695
Page 306
3441
God manifests his choice and incomparable love to a sinner, then when he converts him to himself. God manifests his choice and incomparable love to a sinner, then when he converts him to himself.
np1 vvz po31 n1 cc j n1 p-acp dt n1, av c-crq pns31 vvz pno31 pc-acp px31.
(61) doctrine (DIV3)
695
Page 306
3442
Here it is that God's special grace is made to appear, and such love as all comparisons are but dark shadows and resemblances of.
Here it is that God's special grace is made to appear, and such love as all comparisons Are but dark shadows and resemblances of.
av pn31 vbz d npg1 j n1 vbz vvn pc-acp vvi, cc d n1 c-acp d n2 vbr p-acp j n2 cc n2 pp-f.
(61) doctrine (DIV3)
696
Page 306
3443
God indeed shews a great deed of common favour to the world, the goodnesss they ••st of is called his hid treasures: But all this fall;
God indeed shows a great deed of Common favour to the world, the goodnesss they ••st of is called his hid treasures: But all this fallen;
np1 av vvz dt j n1 pp-f j n1 p-acp dt n1, dt n1 pns32 vvd pp-f vbz vvn po31 j-vvn n2: p-acp d d n1;
(61) doctrine (DIV3)
696
Page 306
3444
incomparably short of that which he confers upon an elect person in his conversion. This love of God was from eternity, sealed up in his own breast:
incomparably short of that which he confers upon an elect person in his conversion. This love of God was from eternity, sealed up in his own breast:
av-j j pp-f d r-crq pns31 vvz p-acp dt j-vvn n1 p-acp po31 n1. d n1 pp-f np1 vbds p-acp n1, vvd a-acp p-acp po31 d n1:
(61) doctrine (DIV3)
696
Page 306
3445
It began generally to be published and made known in the world, as soon as man had by his fall brought ruine and misery upon himself, and his progeny;
It began generally to be published and made known in the world, as soon as man had by his fallen brought ruin and misery upon himself, and his progeny;
pn31 vvd av-j pc-acp vbi vvn cc vvd vvn p-acp dt n1, c-acp av c-acp n1 vhd p-acp po31 n1 vvd n1 cc n1 p-acp px31, cc po31 n1;
(61) doctrine (DIV3)
696
Page 310
3446
as was whispered in that first Gospel promise, Gen. 3. 15. He shall break thy head.
as was whispered in that First Gospel promise, Gen. 3. 15. He shall break thy head.
c-acp vbds vvn p-acp d ord n1 n1, np1 crd crd pns31 vmb vvi po21 n1.
(61) doctrine (DIV3)
696
Page 310
3447
And more abundantly shone forth when the Lord Jesus Christ had laid down his life at the foot of Justice:
And more abundantly shone forth when the Lord jesus christ had laid down his life At the foot of justice:
cc av-dc av-j vvd av c-crq dt n1 np1 np1 vhd vvn a-acp po31 n1 p-acp dt n1 pp-f n1:
(61) doctrine (DIV3)
696
Page 310
3448
but these were more general demonstrations of it.
but these were more general demonstrations of it.
cc-acp d vbdr av-dc j n2 pp-f pn31.
(61) doctrine (DIV3)
696
Page 310
3449
It more especially and particularly first begins to appear to the sinner himself, then when he is regenerated,
It more especially and particularly First begins to appear to the sinner himself, then when he is regenerated,
pn31 av-dc av-j cc av-j ord vvz pc-acp vvi p-acp dt n1 px31, av c-crq pns31 vbz vvn,
(61) doctrine (DIV3)
696
Page 310
3450
and eternal life begun in him.
and Eternal life begun in him.
cc j n1 vvn p-acp pno31.
(61) doctrine (DIV3)
696
Page 310
3451
The manner and nature of this work, was then opened when we considered the Prodigal 's return;
The manner and nature of this work, was then opened when we considered the Prodigal is return;
dt n1 cc n1 pp-f d n1, vbds av vvn c-crq pns12 vvd dt j-jn vbz n1;
(61) doctrine (DIV3)
696
Page 310
3452
that which is here to be observed, is the greatness of this love, and how or wherein it expresseth its self, according to the spiritual meaning of these phrases.
that which is Here to be observed, is the greatness of this love, and how or wherein it Expresses its self, according to the spiritual meaning of these phrases.
cst r-crq vbz av pc-acp vbi vvn, vbz dt n1 pp-f d n1, cc c-crq cc c-crq pn31 vvz po31 n1, vvg p-acp dt j n1 pp-f d n2.
(61) doctrine (DIV3)
696
Page 310
3453
I might here expatiate, but I shall confine this discourse to the words in our text, by a reduction of them to a spiritual sense.
I might Here expatiate, but I shall confine this discourse to the words in our text, by a reduction of them to a spiritual sense.
pns11 vmd av j, cc-acp pns11 vmb vvi d n1 p-acp dt n2 p-acp po12 n1, p-acp dt n1 pp-f pno32 p-acp dt j n1.
(61) doctrine (DIV3)
696
Page 310
3454
1. The first expression of this love is, in that he ra• to him; herein is intimated a twofold declaration of divine love; one positive, the other comparative.
1. The First expression of this love is, in that he ra• to him; herein is intimated a twofold declaration of divine love; one positive, the other comparative.
crd dt ord n1 pp-f d n1 vbz, p-acp d pns31 n1 p-acp pno31; av vbz vvn dt j n1 pp-f j-jn n1; crd j, dt j-jn j.
(61) doctrine (DIV3)
697
Page 310
3455
1. Positive, It points out God's coming to the sinner where he is, to bestow his grace upon him.
1. Positive, It points out God's coming to the sinner where he is, to bestow his grace upon him.
crd j, pn31 vvz av npg1 vvg p-acp dt n1 c-crq pns31 vbz, pc-acp vvi po31 n1 p-acp pno31.
(61) doctrine (DIV3)
698
Page 310
3456
The sinner could never have gone to God, he therefore cometh to him: He was a great way off, and could come no nearer:
The sinner could never have gone to God, he Therefore comes to him: He was a great Way off, and could come no nearer:
dt n1 vmd av-x vhi vvn p-acp np1, pns31 av vvz p-acp pno31: pns31 vbds dt j n1 a-acp, cc vmd vvi av-dx av-jc:
(61) doctrine (DIV3)
698
Page 310
3457
The rock of his salvation is higher than he is. The rock of his salvation is higher than he is.
dt n1 pp-f po31 n1 vbz jc cs pns31 vbz.
(61) doctrine (DIV3)
698
Page 310
3458
Though as to rational and common actions, man is capable of using means, yet as to spiritual life-actions, he is void of a principle of them:
Though as to rational and Common actions, man is capable of using means, yet as to spiritual life-actions, he is void of a principle of them:
cs a-acp p-acp j cc j n2, n1 vbz j pp-f vvg n2, av c-acp p-acp j n2, pns31 vbz j pp-f dt n1 pp-f pno32:
(61) doctrine (DIV3)
698
Page 311
3459
like Lazarus, he is both dead, and bound in his grave cloths:
like Lazarus, he is both dead, and bound in his grave clothes:
av-j np1, pns31 vbz av-d j, cc vvn p-acp po31 j n2:
(61) doctrine (DIV3)
698
Page 311
3460
God therefore by his spirit comes to his graves side, to his pits mouth, where he is perishing, and thence he fetcheth him,:
God Therefore by his Spirit comes to his graves side, to his pits Mouth, where he is perishing, and thence he Fetches him,:
np1 av p-acp po31 n1 vvz p-acp po31 n2 n1, p-acp po31 n2 n1, c-crq pns31 vbz vvg, cc av pns31 vvz pno31,:
(61) doctrine (DIV3)
698
Page 311
3461
and is not this wonderful love? Had not God come hither, the sinner neither could nor would ever have come to him:
and is not this wondered love? Had not God come hither, the sinner neither could nor would ever have come to him:
cc vbz xx d j n1? vhd xx np1 vvi av, dt n1 d vmd ccx vmd av vhi vvn p-acp pno31:
(61) doctrine (DIV3)
698
Page 311
3462
that is Emphaticall, Zech. 9. 11. I have sent forth my Prisoners out of the pit where there is no water. 2. Comparative;
that is Emphatical, Zechariah 9. 11. I have sent forth my Prisoners out of the pit where there is no water. 2. Comparative;
cst vbz j, np1 crd crd pns11 vhb vvn av po11 n2 av pp-f dt n1 c-crq pc-acp vbz dx n1. crd j;
(61) doctrine (DIV3)
698
Page 311
3463
he not only comes, but he comes in hast, to the help of the poor dying creature, Bis dat, qui citò dat.
he not only comes, but he comes in haste, to the help of the poor dying creature, Bis that, qui citò that.
pns31 xx av-j vvz, cc-acp pns31 vvz p-acp n1, p-acp dt n1 pp-f dt j j-vvg n1, np1 d, fw-la fw-la d.
(61) doctrine (DIV3)
699
Page 311
3464
Running is a note of speed, and signifies a great commotion of the affections: God makes great hast to bring relief to a perishing sinner.
Running is a note of speed, and signifies a great commotion of the affections: God makes great haste to bring relief to a perishing sinner.
n1 vbz dt n1 pp-f n1, cc vvz dt j n1 pp-f dt n2: np1 vvz j n1 pc-acp vvi n1 p-acp dt j-vvg n1.
(61) doctrine (DIV3)
699
Page 311
3465
The Heathen painted love with wings, noting the swiftness of this affection in its actions.
The Heathen painted love with wings, noting the swiftness of this affection in its actions.
dt j-jn j-vvn n1 p-acp n2, vvg dt n1 pp-f d n1 p-acp po31 n2.
(61) doctrine (DIV3)
699
Page 311
3466
Here therefore God's wonderful love to a sinner manifests it-self, in that he comes to him unsent for,
Here Therefore God's wondered love to a sinner manifests itself, in that he comes to him unsent for,
av av npg1 j n1 p-acp dt n1 vvz n1, p-acp cst pns31 vvz p-acp pno31 j p-acp,
(61) doctrine (DIV3)
699
Page 311
3467
and brings his grace, when it was unsought, Isa. 63. 1. 2. The next expression of his love is, He fell upon his neck.
and brings his grace, when it was unsought, Isaiah 63. 1. 2. The next expression of his love is, He fell upon his neck.
cc vvz po31 n1, c-crq pn31 vbds j, np1 crd crd crd dt ord n1 pp-f po31 n1 vbz, pns31 vvd p-acp po31 n1.
(61) doctrine (DIV3)
699
Page 311
3468
When men embraced each other in one anothers arms, they were said to fall upon one anothers necks: It notes embracing:
When men embraced each other in one another's arms, they were said to fallen upon one another's necks: It notes embracing:
c-crq n2 vvd d n-jn p-acp pi ng1-jn n2, pns32 vbdr vvn pc-acp vvi p-acp pi ng1-jn n2: pn31 vvz vvg:
(61) doctrine (DIV3)
700
Page 311
3469
And this serves to express the favour which God takes a sinner into: It holds out that union which in conversion is made between Christ and the soul:
And this serves to express the favour which God Takes a sinner into: It holds out that Union which in conversion is made between christ and the soul:
cc d vvz pc-acp vvi dt n1 r-crq np1 vvz dt n1 p-acp: pn31 vvz av d n1 r-crq p-acp n1 vbz vvn p-acp np1 cc dt n1:
(61) doctrine (DIV3)
700
Page 311
3470
They which were at a great distance are now made near.
They which were At a great distance Are now made near.
pns32 r-crq vbdr p-acp dt j n1 vbr av vvn av-j.
(61) doctrine (DIV3)
700
Page 312
3471
God doth not only come and do something for his relief, but he takes him into his arms;
God does not only come and do something for his relief, but he Takes him into his arms;
np1 vdz xx av-j vvi cc vdb pi p-acp po31 n1, cc-acp pns31 vvz pno31 p-acp po31 n2;
(61) doctrine (DIV3)
700
Page 312
3472
and now those that were enemies, are in mutual embraces:
and now those that were enemies, Are in mutual embraces:
cc av d cst vbdr n2, vbr p-acp j n2:
(61) doctrine (DIV3)
700
Page 312
3473
Such were the greeting between Jacob and Esau, Gen. 33. 4. Each doth now, as it were, breath himself into the others bosom;
Such were the greeting between Jacob and Esau, Gen. 33. 4. Each does now, as it were, breath himself into the Others bosom;
d vbdr dt n1 p-acp np1 cc np1, np1 crd crd d vdz av, c-acp pn31 vbdr, n1 px31 p-acp dt ng2-jn n1;
(61) doctrine (DIV3)
700
Page 312
3474
they exchange souls, manifesting by dumb signs, that love which is too great for words to express,
they exchange Souls, manifesting by dumb Signs, that love which is too great for words to express,
pns32 vvb n2, vvg p-acp j n2, cst n1 r-crq vbz av j c-acp n2 pc-acp vvi,
(61) doctrine (DIV3)
700
Page 312
3475
so that by this expression we are taught.
so that by this expression we Are taught.
av cst p-acp d n1 pns12 vbr vvn.
(61) doctrine (DIV3)
700
Page 312
3476
1. That God gives himself to the sinner to be his, and takes him to himself, makes himself to be his portion,
1. That God gives himself to the sinner to be his, and Takes him to himself, makes himself to be his portion,
crd cst np1 vvz px31 p-acp dt n1 pc-acp vbi png31, cc vvz pno31 pc-acp px31, vvz px31 pc-acp vbi po31 n1,
(61) doctrine (DIV3)
701
Page 312
3477
and bequeaths himself to him, and receives him into arms of mercy, making him his peculiar treasure and jewel.
and Bequeathes himself to him, and receives him into arms of mercy, making him his peculiar treasure and jewel.
cc vvz px31 p-acp pno31, cc vvz pno31 p-acp n2 pp-f n1, vvg pno31 po31 j n1 cc n1.
(61) doctrine (DIV3)
701
Page 312
3478
2. That he now infuseth his grace into his soul, by breathing spiritual life into him:
2. That he now infuseth his grace into his soul, by breathing spiritual life into him:
crd cst pns31 av vvz po31 n1 p-acp po31 n1, p-acp vvg j n1 p-acp pno31:
(61) doctrine (DIV3)
702
Page 312
3479
He falls upon him with his spirit and grace, and layes the foundation of spiritual life in him, by putting a principle of it into his soul, quickening him who was dead.
He falls upon him with his Spirit and grace, and lays the Foundation of spiritual life in him, by putting a principle of it into his soul, quickening him who was dead.
pns31 vvz p-acp pno31 p-acp po31 n1 cc n1, cc vvz dt n1 pp-f j n1 p-acp pno31, p-acp vvg dt n1 pp-f pn31 p-acp po31 n1, j-vvg pno31 r-crq vbds j.
(61) doctrine (DIV3)
702
Page 312
3480
3. He kissed him; this is the last thing in the act;
3. He kissed him; this is the last thing in the act;
crd pns31 vvd pno31; d vbz dt ord n1 p-acp dt n1;
(61) doctrine (DIV3)
703
Page 312
3481
and here is great favour indeed, that when he might have killed him he kisseth him;
and Here is great favour indeed, that when he might have killed him he Kisses him;
cc av vbz j n1 av, cst c-crq pns31 vmd vhi vvn pno31 pns31 vvz pno31;
(61) doctrine (DIV3)
703
Page 312
3482
this word hath divorse expressions of love contained under it.
this word hath divorce expressions of love contained under it.
d n1 vhz n1 n2 pp-f n1 vvn p-acp pn31.
(61) doctrine (DIV3)
703
Page 312
3483
1. God now opens and reveals that secret and everlasting love of his to his soul, kissing was an outward act to intimate an inward affection:
1. God now Opens and reveals that secret and everlasting love of his to his soul, kissing was an outward act to intimate an inward affection:
crd np1 av vvz cc vvz d j-jn cc j n1 pp-f png31 p-acp po31 n1, vvg vbds dt j n1 pc-acp vvi dt j n1:
(61) doctrine (DIV3)
704
Page 313
3484
Men often did it dissemblingly, but God alwayes doth it really:
Men often did it dissemblingly, but God always does it really:
n2 av vdd pn31 av-vvg, cc-acp np1 av vdz pn31 av-j:
(61) doctrine (DIV3)
704
Page 313
3485
Now God begins to give the soul to perceive what was his purpose of good will to him from eternity, what were his ancient thoughts about him;
Now God begins to give the soul to perceive what was his purpose of good will to him from eternity, what were his ancient thoughts about him;
av np1 vvz pc-acp vvi dt n1 pc-acp vvi r-crq vbds po31 n1 pp-f j n1 p-acp pno31 p-acp n1, r-crq vbdr po31 j n2 p-acp pno31;
(61) doctrine (DIV3)
704
Page 313
3486
this is a visible confirmation of that secret love. 2. God now reveals that he is fully reconciled to, and at peace with him;
this is a visible confirmation of that secret love. 2. God now reveals that he is Fully reconciled to, and At peace with him;
d vbz dt j n1 pp-f d j-jn n1. crd np1 av vvz cst pns31 vbz av-j vvn p-acp, cc p-acp n1 p-acp pno31;
(61) doctrine (DIV3)
704
Page 313
3487
that all former distances and alienations of heart are wholly taken away; he is no more angry, nor will any more condemn him.
that all former distances and alienations of heart Are wholly taken away; he is no more angry, nor will any more condemn him.
cst d j n2 cc n2 pp-f n1 vbr av-jn vvn av; pns31 vbz av-dx av-dc j, ccx vmb d av-dc vvi pno31.
(61) doctrine (DIV3)
705
Page 313
3488
David kissed Absolom to let him understand he was now reconciled.David kissed Absalom to let him understand he was now reconciled.
np1 vvd np1 pc-acp vvi pno31 vvi pns31 vbds av vvn.
(61) doctrine (DIV3)
705
Page 313
3489
God never kisseth and killeth, as Joah. dealt with Amasa: his heart alwayes goes out with his promise.
God never Kisses and kills, as Joah. dealt with Amasa: his heart always Goes out with his promise.
np1 av-x vvz cc vvz, c-acp np1. vvd p-acp np1: po31 n1 av vvz av p-acp po31 n1.
(61) doctrine (DIV3)
705
Page 313
3490
It is a justifying kiss, intimating that this soul shall never more have any more cause to fear the suffering the punishment of his sins, or being exposed to condemnation.
It is a justifying kiss, intimating that this soul shall never more have any more cause to Fear the suffering the punishment of his Sins, or being exposed to condemnation.
pn31 vbz dt vvg n1, vvg cst d n1 vmb av-x av-dc vhb d dc n1 pc-acp vvi dt vvg dt n1 pp-f po31 n2, cc vbg vvn p-acp n1.
(61) doctrine (DIV3)
705
Page 313
3491
3. The father by this manifestly takes his son into the state of a son: It is a kiss of Adoption;
3. The father by this manifestly Takes his son into the state of a son: It is a kiss of Adoption;
crd dt n1 p-acp d av-j vvz po31 n1 p-acp dt n1 pp-f dt n1: pn31 vbz dt n1 pp-f n1;
(61) doctrine (DIV3)
706
Page 313
3492
David thus acknowledged Absolom: The sinner had made himself an abject, God now restores him again to that inheritance which he had rooted himself out of:David thus acknowledged Absalom: The sinner had made himself an abject, God now restores him again to that inheritance which he had rooted himself out of:
np1 av vvd np1: dt n1 vhd vvn px31 dt j, np1 av vvz pno31 av p-acp d n1 r-crq pns31 vhd vvn px31 av a-acp:
(61) doctrine (DIV3)
706
Page 313
3493
he is thus taken again into his fathers house, and made to enjoy the priviledge of a Child.
he is thus taken again into his Father's house, and made to enjoy the privilege of a Child.
pns31 vbz av vvn av p-acp po31 ng1 n1, cc vvd pc-acp vvi dt n1 pp-f dt n1.
(61) doctrine (DIV3)
706
Page 313
3494
4. God by this draws out the love of the soul to him: breaks his heart, and wins him to himself:
4. God by this draws out the love of the soul to him: breaks his heart, and wins him to himself:
crd np1 p-acp d vvz av dt n1 pp-f dt n1 p-acp pno31: vvz po31 n1, cc vvz pno31 pc-acp px31:
(61) doctrine (DIV3)
707
Page 314
3495
By this testification of his love he attracts a reciprocal love from the sinner;
By this testification of his love he attracts a reciprocal love from the sinner;
p-acp d n1 pp-f po31 n1 pns31 vvz dt j n1 p-acp dt n1;
(61) doctrine (DIV3)
707
Page 314
3496
makes him now to chuse God and give himself up to him, put himself into his hands,
makes him now to choose God and give himself up to him, put himself into his hands,
vvz pno31 av pc-acp vvi np1 cc vvi px31 a-acp p-acp pno31, vvd px31 p-acp po31 n2,
(61) doctrine (DIV3)
707
Page 314
3497
and devote himself to his service, for all this presently follows, vers. 21. Thus it is a sanctifying kiss.
and devote himself to his service, for all this presently follows, vers. 21. Thus it is a sanctifying kiss.
cc vvb px31 p-acp po31 n1, p-acp d d av-j vvz, fw-la. crd av pn31 vbz dt j-vvg n1.
(61) doctrine (DIV3)
707
Page 314
3498
5. All this is done to restore comfort to the soul:
5. All this is done to restore Comfort to the soul:
crd av-d d vbz vdn pc-acp vvi n1 p-acp dt n1:
(61) doctrine (DIV3)
708
Page 314
3499
Sense of his sin, and the great wrong that he had done to his father, by so vilely leaving him,
Sense of his since, and the great wrong that he had done to his father, by so vilely leaving him,
n1 pp-f po31 n1, cc dt j n-jn cst pns31 vhd vdn p-acp po31 n1, p-acp av av-j vvg pno31,
(61) doctrine (DIV3)
708
Page 314
3500
and profusely spending his estate, had filled him with sorrow and bitterness; his Father now kisseth him to comfort him:
and profusely spending his estate, had filled him with sorrow and bitterness; his Father now Kisses him to Comfort him:
cc av-j vvg po31 n1, vhd vvn pno31 p-acp n1 cc n1; po31 n1 av vvz pno31 pc-acp vvi pno31:
(61) doctrine (DIV3)
708
Page 314
3501
They are called the kisses of the mouth, Can.
They Are called the Kisses of the Mouth, Can.
pns32 vbr vvn dt n2 pp-f dt n1, vmb.
(61) doctrine (DIV3)
708
Page 314
3502
1. 2. which are given in the application of the promises to the soul, and enabling of him to close with them, suck the sweet out of them,
1. 2. which Are given in the application of the promises to the soul, and enabling of him to close with them, suck the sweet out of them,
crd crd r-crq vbr vvn p-acp dt n1 pp-f dt n2 p-acp dt n1, cc vvg pp-f pno31 pc-acp vvi p-acp pno32, vvb dt j av pp-f pno32,
(61) doctrine (DIV3)
708
Page 314
3503
and draw to his consolation the good that is in them: and thus it is also a glorifying kiss.
and draw to his consolation the good that is in them: and thus it is also a glorifying kiss.
cc vvi p-acp po31 n1 dt j cst vbz p-acp pno32: cc av pn31 vbz av dt vvg n1.
(61) doctrine (DIV3)
708
Page 314
3504
Put altogether and it telleth us what a wonderful declaration of God's love it is that comes into the soul at the hour of Conversion. USE 1. For Information.
Put altogether and it Telleth us what a wondered declaration of God's love it is that comes into the soul At the hour of Conversion. USE 1. For Information.
vvb av cc pn31 vvz pno12 r-crq dt j n1 pp-f npg1 n1 pn31 vbz cst vvz p-acp dt n1 p-acp dt n1 pp-f n1. vvb crd p-acp n1.
(61) doctrine (DIV3)
708
Page 314
3505
1. We hence learn that the soul is passive in vocation:
1. We hence Learn that the soul is passive in vocation:
crd pns12 av vvi cst dt n1 vbz j p-acp n1:
(61) doctrine (DIV3)
710
Page 314
3506
I do not mean as it is a Rational, but as it is a spiritual Agent.
I do not mean as it is a Rational, but as it is a spiritual Agent.
pns11 vdb xx vvi c-acp pn31 vbz dt j, cc-acp c-acp pn31 vbz dt j n1.
(61) doctrine (DIV3)
710
Page 314
3507
If God had not come to the sinner, he had never come to God, nor could he have done it:
If God had not come to the sinner, he had never come to God, nor could he have done it:
cs np1 vhd xx vvn p-acp dt n1, pns31 vhd av-x vvn p-acp np1, ccx vmd pns31 vhi vdn pn31:
(61) doctrine (DIV3)
710
Page 314
3508
As well might the widows son lying upon the bier, and carrying to the grave, have fetcht back his departed soul as a sinner dead in trespasses and sins, recover the lost Image of God.
As well might the Widows son lying upon the bier, and carrying to the grave, have fetched back his departed soul as a sinner dead in Trespasses and Sins, recover the lost Image of God.
c-acp av vmd dt ng1 n1 vvg p-acp dt n1, cc vvg p-acp dt n1, vhb vvn av po31 j-vvn n1 p-acp dt n1 j p-acp n2 cc n2, vvb dt j-vvn n1 pp-f np1.
(61) doctrine (DIV3)
710
Page 315
3509
Hither every Regenerate man ows his spiritual original, viz. Not to the strength of his nature,
Hither every Regenerate man ows his spiritual original, viz. Not to the strength of his nature,
av d vvn n1 vvz po31 j n-jn, n1 xx p-acp dt n1 pp-f po31 n1,
(61) doctrine (DIV3)
710
Page 315
3510
or flexibility of his will, but to God, who came to him there where he lay a dying,
or flexibility of his will, but to God, who Come to him there where he lay a dying,
cc n1 pp-f po31 n1, cc-acp p-acp np1, r-crq vvd p-acp pno31 a-acp c-crq pns31 vvd dt j-vvg,
(61) doctrine (DIV3)
710
Page 315
3511
and whence he was not able so much as to lift up his eyes towards heaven, without God put the ability into him by reviving Grace.
and whence he was not able so much as to lift up his eyes towards heaven, without God put the ability into him by reviving Grace.
cc c-crq pns31 vbds xx j av av-d c-acp pc-acp vvi a-acp po31 n2 p-acp n1, p-acp np1 vvd dt n1 p-acp pno31 p-acp vvg n1.
(61) doctrine (DIV3)
710
Page 315
3512
And this proclaims the wonderful concescendency of the great God to undone men and women, in that he is not only ready and willing to receive them when they come to him,
And this proclaims the wondered concescendency of the great God to undone men and women, in that he is not only ready and willing to receive them when they come to him,
cc d vvz dt j n1 pp-f dt j np1 p-acp vvn n2 cc n2, p-acp cst pns31 vbz xx av-j j cc j pc-acp vvi pno32 c-crq pns32 vvb p-acp pno31,
(61) doctrine (DIV3)
710
Page 315
3513
but he runs forth to meet them, and to do them good:
but he runs forth to meet them, and to do them good:
cc-acp pns31 vvz av pc-acp vvi pno32, cc pc-acp vdi pno32 j:
(61) doctrine (DIV3)
710
Page 315
3514
The condition that all men are lying in, at such time as he speaks that happy word to them, live; tends mightily to enhaunce or illustrate the unspeakable kindness, of God,
The condition that all men Are lying in, At such time as he speaks that happy word to them, live; tends mightily to enhance or illustrate the unspeakable kindness, of God,
dt n1 cst d n2 vbr vvg p-acp, p-acp d n1 c-acp pns31 vvz d j n1 p-acp pno32, vvb; vvz av-j pc-acp vvi cc vvi dt j n1, pp-f np1,
(61) doctrine (DIV3)
710
Page 315
3515
and hence deserves an ingemitiation, Ezek. 16. 5, 6. None eye pitied thee, thou wast cast into the open field;
and hence deserves an ingemitiation, Ezekiel 16. 5, 6. None eye pitied thee, thou wast cast into the open field;
cc av vvz dt n1, np1 crd crd, crd np1 n1 vvd pno21, pns21 vbd2s vvn p-acp dt j n1;
(61) doctrine (DIV3)
710
Page 315
3516
I said unto thee when thou wast in thy blood, live; yea, I said unto thee, when thou wast in thy blood, live. I said unto thee when thou wast in thy blood, live; yea, I said unto thee, when thou wast in thy blood, live.
pns11 vvd p-acp pno21 c-crq pns21 vbd2s p-acp po21 n1, vvb; uh, pns11 vvd p-acp pno21, c-crq pns21 vbd2s p-acp po21 n1, vvb.
(61) doctrine (DIV3)
710
Page 315
3517
2. Here we see that in Regeneration the whole body of graces are brought into the soul at once and together.
2. Here we see that in Regeneration the Whole body of graces Are brought into the soul At once and together.
crd av pns12 vvb cst p-acp n1 dt j-jn n1 pp-f n2 vbr vvn p-acp dt n1 p-acp a-acp cc av.
(61) doctrine (DIV3)
711
Page 315
3518
In effectual vocation the soul receives Christ himself, and that not only relatively, by receiving his person into such relations wherby he becomes his Redeemer and Saviour, applyes his righteousness to him for Justification,
In effectual vocation the soul receives christ himself, and that not only relatively, by receiving his person into such relations whereby he becomes his Redeemer and Saviour, Applies his righteousness to him for Justification,
p-acp j n1 dt n1 vvz np1 px31, cc cst xx av-j av-j, p-acp vvg po31 n1 p-acp d n2 c-crq pns31 vvz po31 n1 cc n1, vvz po31 n1 p-acp pno31 p-acp n1,
(61) doctrine (DIV3)
711
Page 316
3519
and by marrying him, admits him among the Adopted Children of God; but also really, by the communication of his graces, and filling him with his spirit:
and by marrying him, admits him among the Adopted Children of God; but also really, by the communication of his graces, and filling him with his Spirit:
cc p-acp vvg pno31, vvz pno31 p-acp dt j-vvn n2 pp-f np1; cc-acp av av-j, p-acp dt n1 pp-f po31 n2, cc vvg pno31 p-acp po31 n1:
(61) doctrine (DIV3)
711
Page 316
3520
He falls upon his neck and kisseth him; all grace is communicated in this act:He falls upon his neck and Kisses him; all grace is communicated in this act:
pns31 vvz p-acp po31 n1 cc vvz pno31; d n1 vbz vvn p-acp d n1:
(61) doctrine (DIV3)
711
Page 316
3521
and there is great reason for it, for Christ in giving of himself to the soul becomes its life, Gal. 2. 20. Christ lives in me.
and there is great reason for it, for christ in giving of himself to the soul becomes its life, Gal. 2. 20. christ lives in me.
cc pc-acp vbz j n1 p-acp pn31, c-acp np1 p-acp vvg pp-f px31 p-acp dt n1 vvz po31 n1, np1 crd crd np1 vvz p-acp pno11.
(61) doctrine (DIV3)
711
Page 316
3522
And Christ thus becomes his spiritual life, not only by changing his relative state from what it was,
And christ thus becomes his spiritual life, not only by changing his relative state from what it was,
cc np1 av vvz po31 j n1, xx av-j p-acp vvg po31 j n1 p-acp r-crq pn31 vbds,
(61) doctrine (DIV3)
711
Page 316
3523
but especially (life being a principle of operation) by putting this new principle into him, in which are contained all such habits and dispositions as are requisite to fit him to live spiritually:
but especially (life being a principle of operation) by putting this new principle into him, in which Are contained all such habits and dispositions as Are requisite to fit him to live spiritually:
cc-acp av-j (n1 vbg dt n1 pp-f n1) p-acp vvg d j n1 p-acp pno31, p-acp r-crq vbr vvn d d n2 cc n2 c-acp vbr j pc-acp vvi pno31 pc-acp vvi av-j:
(61) doctrine (DIV3)
711
Page 316
3524
i. e. the habits of all graces, for all flow from one and the same principle, viz. spiritual life.i. e. the habits of all graces, for all flow from one and the same principle, viz. spiritual life.
uh. sy. dt n2 pp-f d n2, p-acp d n1 p-acp crd cc dt d n1, n1 j n1.
(61) doctrine (DIV3)
711
Page 316
3525
3. As a consectary from the former, we hence see that at the instant of effectual vocation, the soul is made partaker in every grace;
3. As a consectary from the former, we hence see that At the instant of effectual vocation, the soul is made partaker in every grace;
crd p-acp dt n1 p-acp dt j, pns12 av vvi cst p-acp dt n-jn pp-f j n1, dt n1 vbz vvn n1 p-acp d n1;
(61) doctrine (DIV3)
712
Page 316
3526
Justification and Adoption fully, Sanctification and Glorification inchoatively, and in their degrees:
Justification and Adoption Fully, Sanctification and Glorification inchoatively, and in their Degrees:
n1 cc n1 av-j, n1 cc n1 av-j, cc p-acp po32 n2:
(61) doctrine (DIV3)
712
Page 316
3527
these come all together and inseparable, and are made over to the soul in the instant in which God converts him:
these come all together and inseparable, and Are made over to the soul in the instant in which God converts him:
d vvb d av cc j, cc vbr vvn a-acp p-acp dt n1 p-acp dt n-jn p-acp r-crq np1 vvz pno31:
(61) doctrine (DIV3)
712
Page 316
3528
For when God gives Christ, he gives all things with him;
For when God gives christ, he gives all things with him;
c-acp c-crq np1 vvz np1, pns31 vvz d n2 p-acp pno31;
(61) doctrine (DIV3)
712
Page 316
3529
Rom. 8. 32. Yea, he gives him to be all to us, 1 Cor. 1. 30. He is made of God to us, Wisdom, Righteousness, Sanctification,
Rom. 8. 32. Yea, he gives him to be all to us, 1 Cor. 1. 30. He is made of God to us, Wisdom, Righteousness, Sanctification,
np1 crd crd uh, pns31 vvz pno31 pc-acp vbi d p-acp pno12, crd np1 crd crd pns31 vbz vvn pp-f np1 p-acp pno12, n1, n1, n1,
(61) doctrine (DIV3)
712
Page 316
3530
and Redemption There is a succession of these Graces, 1. Doctrinally, they are to be handled orderly, methodically,and Redemption There is a succession of these Graces, 1. Doctrinally, they Are to be handled orderly, methodically,
cc n1 pc-acp vbz dt n1 pp-f d n2, crd np1, pns32 vbr pc-acp vbi vvn av-j, av-j,
(61) doctrine (DIV3)
712
Page 317
3531
and distinctly, in the opening of the Doctrines of the Gospel. 2. In the apprehension of a Believer, who doth not immediatly discern all of them. 3. In order of nature and consequence:
and distinctly, in the opening of the Doctrines of the Gospel. 2. In the apprehension of a Believer, who does not immediately discern all of them. 3. In order of nature and consequence:
cc av-j, p-acp dt n-vvg pp-f dt n2 pp-f dt n1. crd p-acp dt n1 pp-f dt n1, r-crq vdz xx av-j vvi d pp-f pno32. crd p-acp n1 pp-f n1 cc n1:
(61) doctrine (DIV3)
712
Page 317
3532
But in time they are contemporary:
But in time they Are contemporary:
cc-acp p-acp n1 pns32 vbr j:
(61) doctrine (DIV3)
712
Page 317
3533
and the reason is, because the whole Covenant is sealed up in Conversion, and all that is contained in it; i. e. all grace.
and the reason is, Because the Whole Covenant is sealed up in Conversion, and all that is contained in it; i. e. all grace.
cc dt n1 vbz, c-acp dt j-jn n1 vbz vvn a-acp p-acp n1, cc d cst vbz vvn p-acp pn31; sy. sy. d n1.
(61) doctrine (DIV3)
712
Page 317
3534
4. We here see the Reason of the sudden and strange alteration which we may sometimes see wrought in a sinner: one whom the other day we saw bleeding to death in his sins, rotting in his grave, spending all in riot, slighting all counsels and perswasions, going in the ways of destruction;
4. We Here see the Reason of the sudden and strange alteration which we may sometime see wrought in a sinner: one whom the other day we saw bleeding to death in his Sins, rotting in his grave, spending all in riot, slighting all Counsels and persuasions, going in the ways of destruction;
crd pns12 av vvb dt n1 pp-f dt j cc j n1 r-crq pns12 vmb av vvi vvn p-acp dt n1: crd ro-crq dt j-jn n1 pns12 vvd vvg p-acp n1 p-acp po31 n2, vvg p-acp po31 n1, vvg d p-acp n1, vvg d n2 cc n2, vvg p-acp dt n2 pp-f n1;
(61) doctrine (DIV3)
713
Page 317
3535
now changed and become another man, all new in him:
now changed and become Another man, all new in him:
av vvn cc vvn j-jn n1, d j p-acp pno31:
(61) doctrine (DIV3)
713
Page 317
3536
yea, one that was wounded under amazement and terrours of conscience, despairing and dying under convictions;
yea, one that was wounded under amazement and terrors of conscience, despairing and dying under convictions;
uh, pi cst vbds vvn p-acp n1 cc n2 pp-f n1, vvg cc vvg p-acp n2;
(61) doctrine (DIV3)
713
Page 317
3537
now rejoycing and ravished with the experience of the love of God.
now rejoicing and ravished with the experience of the love of God.
av vvg cc vvn p-acp dt n1 pp-f dt n1 pp-f np1.
(61) doctrine (DIV3)
713
Page 317
3538
These are strange alterations, but not to be misbelieved, if we consider the hast that God makes to find out,
These Are strange alterations, but not to be misbelieved, if we Consider the haste that God makes to find out,
d vbr j n2, cc-acp xx pc-acp vbi j, cs pns12 vvb dt n1 cst np1 vvz pc-acp vvi av,
(61) doctrine (DIV3)
713
Page 317
3539
and take into his arms dying sinners, and the ravishing embraces he affords them. When God comes, he runs;
and take into his arms dying Sinners, and the ravishing embraces he affords them. When God comes, he runs;
cc vvi p-acp po31 n2 vvg n2, cc dt j-vvg n2 pns31 vvz pno32. c-crq np1 vvz, pns31 vvz;
(61) doctrine (DIV3)
713
Page 317
3540
he may delay a while, and let the sinner run himself out, and not come presently to convert him;
he may Delay a while, and let the sinner run himself out, and not come presently to convert him;
pns31 vmb vvi dt n1, cc vvb dt n1 vvb px31 av, cc xx vvi av-j pc-acp vvi pno31;
(61) doctrine (DIV3)
713
Page 317
268
or procure them for your selves? who was it that taught you more than the beasts of the field, you your selves,
or procure them for your selves? who was it that taught you more than the beasts of the field, you your selves,
cc vvi pno32 p-acp po22 n2? q-crq vbds pn31 cst vvd pn22 av-dc cs dt n2 pp-f dt n1, pn22 po22 n2,
(9) doctrine (DIV3)
59
Page 25
313
then only are we safe when he undertakes to manage us by his fatherly counsel.
then only Are we safe when he undertakes to manage us by his fatherly counsel.
av av-j vbr pns12 j c-crq pns31 vvz pc-acp vvi pno12 p-acp po31 j n1.
(9) doctrine (DIV3)
69
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let every one then receive this conviction, and be there upon awakened to go to God and submit to him, entreating him to take us under his watch, care and rule;
let every one then receive this conviction, and be there upon awakened to go to God and submit to him, entreating him to take us under his watch, care and Rule;
vvb d crd av vvb d n1, cc vbi a-acp p-acp vvn pc-acp vvi p-acp np1 cc vvi p-acp pno31, vvg pno31 pc-acp vvi pno12 p-acp po31 n1, n1 cc vvi;
(9) doctrine (DIV3)
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and thereby make our account the greater and more dreadful;
and thereby make our account the greater and more dreadful;
cc av vvb po12 n1 dt jc cc av-dc j;
(9) doctrine (DIV3)
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2. That except God guide and rule us, we shall but provoke him, and, the more he lends us of his favours, the more exorbitances we shall run into,
2. That except God guide and Rule us, we shall but provoke him, and, the more he lends us of his favours, the more exorbitances we shall run into,
crd cst c-acp np1 vvi cc vvi pno12, pns12 vmb cc-acp vvi pno31, cc, dt av-dc pns31 vvz pno12 pp-f po31 n2, dt dc n2 pns12 vmb vvi p-acp,
(9) doctrine (DIV3)
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he is like a poor young Child, who, if he be not carefully watched by his vigilant Parents, will run himself into every mischief that is before him.
he is like a poor young Child, who, if he be not carefully watched by his vigilant Parents, will run himself into every mischief that is before him.
pns31 vbz av-j dt j j n1, r-crq, cs pns31 vbb xx av-j vvn p-acp po31 j n2, vmb vvi px31 p-acp d n1 cst vbz p-acp pno31.
(9) doctrine (DIV3)
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Man ever, when left to himself, proves himself but a fool;
Man ever, when left to himself, Proves himself but a fool;
n1 av, c-crq vvd p-acp px31, vvz px31 p-acp dt n1;
(9) doctrine (DIV3)
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1. That we cannot of our selves order any thing well, Jer. 10. 13. I know that the way of man is not in himself, it is not in man that walketh, to direct his steps.
1. That we cannot of our selves order any thing well, Jer. 10. 13. I know that the Way of man is not in himself, it is not in man that walks, to Direct his steps.
crd cst pns12 vmbx pp-f po12 n2 vvi d n1 av, np1 crd crd pns11 vvb cst dt n1 pp-f n1 vbz xx p-acp px31, pn31 vbz xx p-acp n1 cst vvz, pc-acp vvi po31 n2.
(9) doctrine (DIV3)
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and there are two things which if well weighed, will be helpful here:
and there Are two things which if well weighed, will be helpful Here:
cc pc-acp vbr crd n2 r-crq cs av vvn, vmb vbi j av:
(9) doctrine (DIV3)
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Our nature is prone to it, and we have therefore reason to be the more watchful against it:
Our nature is prove to it, and we have Therefore reason to be the more watchful against it:
po12 n1 vbz j p-acp pn31, cc pns12 vhb av n1 pc-acp vbi dt av-dc j p-acp pn31:
(9) doctrine (DIV3)
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and lives like one that hath none to rule him. USE, 2. To admonish us that we beware of giving way to this inclination:
and lives like one that hath none to Rule him. USE, 2. To admonish us that we beware of giving Way to this inclination:
cc vvz av-j pi cst vhz pix pc-acp vvi pno31. n1, crd p-acp vvi pno12 d pns12 vvb pp-f vvg n1 p-acp d n1:
(9) doctrine (DIV3)
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By this therefore you may discover a natural man, he is like a young novice, that is broken away from Family Goverment, with his reins on his neck,
By this Therefore you may discover a natural man, he is like a young novice, that is broken away from Family Government, with his reins on his neck,
p-acp d av pn22 vmb vvi dt j n1, pns31 vbz av-j dt j n1, cst vbz vvn av p-acp n1 n1, p-acp po31 n2 p-acp po31 n1,
(9) doctrine (DIV3)
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Had men been free to have lived like Children, and kept their own place, God would have taught them to have better improved his gift.
Had men been free to have lived like Children, and kept their own place, God would have taught them to have better improved his gift.
vhd n2 vbn j pc-acp vhi vvn av-j n2, cc vvd po32 d n1, np1 vmd vhi vvn pno32 pc-acp vhi jc vvn po31 n1.
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the reason of all this is, because man being turned away from God, and fallen upon other objects, is not willing to be ruled by God:
the reason of all this is, Because man being turned away from God, and fallen upon other objects, is not willing to be ruled by God:
dt n1 pp-f d d vbz, c-acp n1 vbg vvn av p-acp np1, cc vvn p-acp j-jn n2, vbz xx j pc-acp vbi vvn p-acp np1:
(9) doctrine (DIV3)
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others use their estates to feed and humour their lusts, to pamper their pride, voluptuousness, or covetous humors:
Others use their estates to feed and humour their Lustiest, to pamper their pride, voluptuousness, or covetous humours:
ng2-jn vvb po32 n2 pc-acp vvi cc vvi po32 n2, pc-acp vvi po32 n1, n1, cc j n2:
(9) doctrine (DIV3)
66
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and find out vain, carnal, and fleshly devices, and worldly stratagems to advance their own by-ends:
and find out vain, carnal, and fleshly devices, and worldly stratagems to advance their own by-ends:
cc vvi av j, j, cc j n2, cc j n2 pc-acp vvi po32 d n2:
(9) doctrine (DIV3)
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USE, 1. We see here the reason why men of large parts and abilities use them so little to the glory of God, the most part of such men improve their wit to invent sin,USE, 1. We see Here the reason why men of large parts and abilities use them so little to the glory of God, the most part of such men improve their wit to invent since,
n1, crd pns12 vvb av dt n1 c-crq n2 pp-f j n2 cc n2 vvb pno32 av av-j p-acp dt n1 pp-f np1, dt av-ds n1 pp-f d n2 vvb po32 n1 pc-acp vvi n1,
(9) doctrine (DIV3)
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they are impolitick, and they can prescribe to themselves a better way to attain their ends than that which God hath laid out.
they Are impolitic, and they can prescribe to themselves a better Way to attain their ends than that which God hath laid out.
pns32 vbr j, cc pns32 vmb vvi p-acp px32 dt av-jc n1 pc-acp vvi po32 n2 cs d r-crq np1 vhz vvn av.
(9) doctrine (DIV3)
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they apprehend they see a great deal of weakness in them, and needless hazards in obeying of them;
they apprehend they see a great deal of weakness in them, and needless hazards in obeying of them;
pns32 vvb pns32 vvb dt j n1 pp-f n1 p-acp pno32, cc j n2 p-acp vvg pp-f pno32;
(9) doctrine (DIV3)
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yet he thinks he knows better than his Lord and Master: Gods Laws are not suted with mens carnal principles;
yet he thinks he knows better than his Lord and Master: God's Laws Are not suited with men's carnal principles;
av pns31 vvz pns31 vvz av-jc cs po31 n1 cc n1: npg1 n2 vbr xx vvn p-acp ng2 j n2;
(9) doctrine (DIV3)
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Every natural man is fondly opinionated of his own discretion, though he is indeed a meer fool and Child,
Every natural man is fondly opinionated of his own discretion, though he is indeed a mere fool and Child,
d j n1 vbz av-j vvd pp-f po31 d n1, cs pns31 vbz av dt j n1 cc n1,
(9) doctrine (DIV3)
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Reason. 3. For Mans fond apprehension of of his own wisdom, Job 11. 12. Vain man would be wise. Reason. 3. For men found apprehension of of his own Wisdom, Job 11. 12. Vain man would be wise.
n1. crd p-acp ng1 j n1 pp-f pp-f po31 d n1, np1 crd crd j n1 vmd vbi j.
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and hence he esteems the law to be no better than a prison, which is indeed a perfect law of liberty.
and hence he esteems the law to be no better than a prison, which is indeed a perfect law of liberty.
cc av pns31 vvz dt n1 pc-acp vbi dx jc cs dt n1, r-crq vbz av dt j n1 pp-f n1.
(9) doctrine (DIV3)
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and hereupon he accounts himself to be under intolerable restraint, so long as he may not take his swindge in the world:
and hereupon he accounts himself to be under intolerable restraint, so long as he may not take his swinge in the world:
cc av pns31 vvz px31 pc-acp vbi p-acp j n1, av av-j c-acp pns31 vmb xx vvi po31 n1 p-acp dt n1:
(9) doctrine (DIV3)
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but the heart of sinful man hath foolishly put that glorious title upon the worst of licentiousness,
but the heart of sinful man hath foolishly put that glorious title upon the worst of licentiousness,
cc-acp dt n1 pp-f j n1 vhz av-j vvn cst j n1 p-acp dt js pp-f n1,
(9) doctrine (DIV3)
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Liberty is, if truly known, a most desireable good, and a great part of a Believers happiness,
Liberty is, if truly known, a most desirable good, and a great part of a Believers happiness,
n1 vbz, cs av-j vvn, dt av-ds j j, cc dt j n1 pp-f dt n2 n1,
(9) doctrine (DIV3)
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Mans heart is become rebellious, and filled with a principle of enmity against, which makes him hate subjection to the law of God, Rom. 8. 7: Reas. 2. From the mistaken opinion which he hath taken up of liberty.
men heart is become rebellious, and filled with a principle of enmity against, which makes him hate subjection to the law of God, Rom. 8. 7: Reas. 2. From the mistaken opinion which he hath taken up of liberty.
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but hath the Wilderness for his range:
but hath the Wilderness for his range:
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Ephraim professeth himself as an untamed heifer, that, not being accostumed to, knew not how to stoop under the yoke, Jer. 31. 18. Man is therefore said to be born as the wild Ass-colt, Job 11. 12. which never keeps in the inclosures,Ephraim Professes himself as an untamed heifer, that, not being accostumed to, knew not how to stoop under the yoke, Jer. 31. 18. Man is Therefore said to be born as the wild Ass-colt, Job 11. 12. which never keeps in the enclosures,
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Man in his Apostasie shook off the yoke of obedience, and cannot endure to take it on him again:
Man in his Apostasy shook off the yoke of Obedience, and cannot endure to take it on him again:
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Reas. 1. From the rebellion of the nature of fallen man:Reas. 1. From the rebellion of the nature of fallen man:
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It is a rare thing to see men that have the greatest visible advantages for it, to be very zealous for God.
It is a rare thing to see men that have the greatest visible advantages for it, to be very zealous for God.
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Great Wits are usually loose and licentious, great Estates are mens security to sin against God with the more boldness:
Great Wits Are usually lose and licentious, great Estates Are men's security to sin against God with the more boldness:
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They do not serve God with their gifts, and estates, but serve divers lusts; they make panders of them for their corruptions:
They do not serve God with their Gifts, and estates, but serve diverse Lustiest; they make panders of them for their corruptions:
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2. Men do not manage themselves in the use of these things to the advancement of the honour and glory of God in the world:
2. Men do not manage themselves in the use of these things to the advancement of the honour and glory of God in the world:
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tell them of the Command, they regard it not, and their lives say as they did with their tongues, Jer. 44. 16. As for the word which thou hast spoken to us in the Name of the Lord we will not hearken unto thee.
tell them of the Command, they regard it not, and their lives say as they did with their tongues, Jer. 44. 16. As for the word which thou hast spoken to us in the Name of the Lord we will not harken unto thee.
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the bounds of the precepts are too narrow for them, they must walk at large;
the bounds of the Precepts Are too narrow for them, they must walk At large;
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1. They are not content to be restrained and directed by the Laws of God, in the improvement of these gifts;
1. They Are not content to be restrained and directed by the Laws of God, in the improvement of these Gifts;
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This truth is evident by the lives of men; For,
This truth is evident by the lives of men; For,
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and cannot bear to be limited or controlled in any thing by his Parents, but must have his Estate given him, and set up for himself:
and cannot bear to be limited or controlled in any thing by his Parents, but must have his Estate given him, and Set up for himself:
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like a child, who, when he begins to grow up to years, presently grows weary of Family Government,
like a child, who, when he begins to grow up to Years, presently grows weary of Family Government,
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2. He would fain have all these favours at his own dispose: He is not content unless he may have them in his own hands;
2. He would fain have all these favours At his own dispose: He is not content unless he may have them in his own hands;
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If Nebuchadnazzar will not give God the honour of making him a man, he can soon let him know how easily he can change him into a beast.
If Nebuchadnezzar will not give God the honour of making him a man, he can soon let him know how Easily he can change him into a beast.
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why then do you boast and pride your selves in these things? be assured if you are grown too proud to confess them to be God's it's the ready way not to have them long yours:
why then do you boast and pride your selves in these things? be assured if you Are grown too proud to confess them to be God's it's the ready Way not to have them long yours:
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and not a bruit? have you any thing which God did not bestow upon you? and what obligation had you laid upon him to do it? wherein stood he more engaged to you than to others? can you keep them as long as you please? or can you entaile them upon your posterity? nay, can you say they shall be yours the next houre? if you can do none of all this,
and not a bruit? have you any thing which God did not bestow upon you? and what obligation had you laid upon him to do it? wherein stood he more engaged to you than to Others? can you keep them as long as you please? or can you entail them upon your posterity? nay, can you say they shall be yours the next hour? if you can do none of all this,
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or God? what did that little piece of common Mass or matter merit of God to be made into a man,
or God? what did that little piece of Common Mass or matter merit of God to be made into a man,
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Are these things your own? how came you by them? what did they cost you? whence had you to pay for them? did you put them into,
are these things your own? how Come you by them? what did they cost you? whence had you to pay for them? did you put them into,
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and burn incense to their drag. USE. To convince and reprove this folly in the Children of men:and burn incense to their drag. USE. To convince and reprove this folly in the Children of men:
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Thus did Herod, Act. 12. 21. Hence they ascribe all to themselves, Hab. 1. 16. They sacrifice to their net,
Thus did Herod, Act. 12. 21. Hence they ascribe all to themselves, Hab. 1. 16. They sacrifice to their net,
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Have natural men Wit, Wealth, &c. they seek their own glory and not God's:
Have natural men Wit, Wealth, etc. they seek their own glory and not God's:
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viz. That as they do not thank God for these things, so neither do they aim higher than at themselves in the improvement of them.viz. That as they do not thank God for these things, so neither do they aim higher than At themselves in the improvement of them.
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And that men do thus account of these things appears in this one invincible Demonstration:
And that men do thus account of these things appears in this one invincible Demonstration:
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and beholden to none, much less then will he yeild the merit of that miserable state which sin hath reduced him unto, in which all the subordinate Covenant-right, whatever it was which before the fatal Apostacy he had, is forfeited.
and beholden to none, much less then will he yield the merit of that miserable state which since hath reduced him unto, in which all the subordinate Covenant right, whatever it was which before the fatal Apostasy he had, is forfeited.
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and is so farr from owning of that condition which Creation placed him in, viz. of a subordinate depending Creature, that he counts himself a Lord,
and is so Far from owning of that condition which Creation placed him in, viz. of a subordinate depending Creature, that he counts himself a Lord,
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and hath been there ever since he aspired to be as God, whence he doth not willingly acknowledge any subordination or dependence;
and hath been there ever since he aspired to be as God, whence he does not willingly acknowledge any subordination or dependence;
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But the Reason of it is from the pride which is in the heart of man,
But the Reason of it is from the pride which is in the heart of man,
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and deep obligations unto God for distinguishing undeserved favours:
and deep obligations unto God for distinguishing undeserved favours:
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for if men knew themselves, or would eye the work of Creation and Providence, they would find full conviction of their low & depending estate,
for if men knew themselves, or would eye the work of Creation and Providence, they would find full conviction of their low & depending estate,
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Thus Nebuchadnazzar, boasts of his Babylon, he made it, and for his glory, Dan. 4. 30. and thus they, Psal. 12. 4. Our Lips are our own, who is Lord over us? Reason for this there is none,
Thus Nebuchadnezzar, boasts of his Babylon, he made it, and for his glory, Dan. 4. 30. and thus they, Psalm 12. 4. Our Lips Are our own, who is Lord over us? Reason for this there is none,
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& yet vain man thinks he holds all in capite, that he is a natural and rightful heir to all the Wit, Wisdom, Wealth, &c. that he hath.
& yet vain man thinks he holds all in capite, that he is a natural and rightful heir to all the Wit, Wisdom, Wealth, etc. that he hath.
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but all this is only Hypothetical, for God properly ows to the creature neither its being nor its end:
but all this is only Hypothetical, for God properly ows to the creature neither its being nor its end:
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If God will have such a Creature, serve to such an end, there must be a capacity and sutableness put in to it unto this service and end, else it can never reach it,
If God will have such a Creature, serve to such an end, there must be a capacity and suitableness put in to it unto this service and end, Else it can never reach it,
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I know there is something Connexively or Hypothetically belongs to the Creature, but still the whole depends upon God's good pleasure.
I know there is something Connexively or Hypothetically belongs to the Creature, but still the Whole depends upon God's good pleasure.
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Thus, whatsoever God is pleased to do for sinful men, they are so far from acknowledging his immerited beneficence therein, that they account it a debt.
Thus, whatsoever God is pleased to do for sinful men, they Are so Far from acknowledging his immerited beneficence therein, that they account it a debt.
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and though upon Sovereignty he may withhold it, yet he deems it injustice if he deny him:
and though upon Sovereignty he may withhold it, yet he deems it injustice if he deny him:
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the Son claims a Portion as due to him, he pretends such a right thereto as by the rule of eequity he may challenge,
the Son claims a Portion as due to him, he pretends such a right thereto as by the Rule of eequity he may challenge,
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1. He reckons upon them to be his own:
1. He reckons upon them to be his own:
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and would have them at his own dispose. There are two assertions contained in this Doctrine. and would have them At his own dispose. There Are two assertions contained in this Doctrine.
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DOCT. II. Sinful man counts all those natural and acquired favours which God bestowes upon him, to be his own,
DOCT. II Sinful man counts all those natural and acquired favours which God bestows upon him, to be his own,
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and no other reason can be given of their so acting.
and no other reason can be given of their so acting.
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The tree must first be made good before it can bring forth good fruit; The tree must First be made good before it can bring forth good fruit;
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1. All acts presume their habits. It is a principle in Logick, that no effect exceeds the vertue of the cause.
1. All acts presume their habits. It is a principle in Logic, that no Effect exceeds the virtue of the cause.
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All that the man hath before he is converted, is legal: Take the force of the reason in these particulars.
All that the man hath before he is converted, is Legal: Take the force of the reason in these particulars.
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which is such as, before grace received from God, cannot act kindly, no not at all.
which is such as, before grace received from God, cannot act kindly, no not At all.
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Reas. 1. From the nature of true Repentance, sound Humiliation, and Godly sorrow;Reas. 1. From the nature of true Repentance, found Humiliation, and Godly sorrow;
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but when he had witnessed from God that his sin was pardoned, then he breaks forth in a penitential Psalm, viz. Psal. 51. wherein he humbleth himself into the very dust.
but when he had witnessed from God that his since was pardoned, then he breaks forth in a penitential Psalm, viz. Psalm 51. wherein he Humbleth himself into the very dust.
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We have David in this for an exe … nt example; whom when the Prophet had convinced for his great sin, he confesseth it;
We have David in this for an exe … nt Exampl; whom when the Prophet had convinced for his great since, he Confesses it;
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yet this shall not extinguish those resolutions, but help them. This is the season to express and act. Godly sorrow humiliation and •epentance.
yet this shall not extinguish those resolutions, but help them. This is the season to express and act. Godly sorrow humiliation and •epentance.
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Though whiles God is kindling these resolves, he comes in with them and •rings his Salvation,
Though while God is kindling these resolves, he comes in with them and •rings his Salvation,
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God's pardoning and accepting Grace, sensibly apprehended, will make a soul more to loth his sins, accuse himself of them, and be ashamed at them.
God's pardoning and accepting Grace, sensibly apprehended, will make a soul more to loath his Sins, accuse himself of them, and be ashamed At them.
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so shalt thou be led on to more and more experiences of his wonderful loveing kindness.
so shalt thou be led on to more and more experiences of his wondered loving kindness.
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when thou feelest his kisses and embraces again, empty thy soul in confessions, and self-judging acknowledgments into his bosom;
when thou Feel his Kisses and embraces again, empty thy soul in confessions, and Self-judging acknowledgments into his bosom;
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and hidden his face for a season from thee. Doth he after this notwithstanding come again? Wonder, and be ashamed of thy self,
and hidden his face for a season from thee. Does he After this notwithstanding come again? Wonder, and be ashamed of thy self,
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3. Especially if these applications are after some fall or relapse into such Sins as have wounded thy peace,
3. Especially if these applications Are After Some fallen or relapse into such Sins as have wounded thy peace,
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Ask thy heart, who hath done this? and then, who am I that he should do thus for me?
Ask thy heart, who hath done this? and then, who am I that he should do thus for me?
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2. Hast thou at any time more than ordinary discoveries of God's love to thee? Now be improving this as an argument to abase thee:
2. Hast thou At any time more than ordinary discoveries of God's love to thee? Now be improving this as an argument to abase thee:
crd vh2 pns21 p-acp d n1 av-dc cs j n2 pp-f npg1 n1 p-acp pno21? av vbb vvg d c-acp dt n1 pc-acp vvi pno21:
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now thou art in the arms of mercy, pour out thy confessions, and bemoan thy self.
now thou art in the arms of mercy, pour out thy confessions, and bemoan thy self.
av pns21 vb2r p-acp dt n2 pp-f n1, vvb av po21 n2, cc vvb po21 n1.
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1. Art thou a young Convert, newly of a Prodigal made, and entertained as a Son? This great change now requires an humble heart,
1. Art thou a young Convert, newly of a Prodigal made, and entertained as a Son? This great change now requires an humble heart,
crd vb2r pns21 dt j vvb, av-j pp-f dt j-jn vvn, cc vvd p-acp dt n1? d j n1 av vvz dt j n1,
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and get thy soul warmed with this sense: And more especially,
and get thy soul warmed with this sense: And more especially,
cc vvb po21 n1 vvn p-acp d n1: cc av-dc av-j,
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What expressions doth this love draw out from Paul? 1 Tim. 1. 13, 14. Act therefore these thoughts upon thy heart,
What expressions does this love draw out from Paul? 1 Tim. 1. 13, 14. Act Therefore these thoughts upon thy heart,
q-crq n2 vdz d n1 vvi av p-acp np1? crd np1 crd crd, crd n1 av d n2 p-acp po21 n1,
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Let this make thee worthless in thine own eyes and account.
Let this make thee worthless in thine own eyes and account.
vvb d vvi pno21 j p-acp po21 d n2 cc n1.
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Set the love of God before thee as a glass in which to see and hate thy Sin, and love thy God:
Set the love of God before thee as a glass in which to see and hate thy since, and love thy God:
j-vvn dt n1 pp-f np1 p-acp pno21 p-acp dt n1 p-acp r-crq pc-acp vvi cc vvb po21 n1, cc vvb po21 n1:
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5. What love God hath expressed to thee in thy Conversion: Words fall short, and similitudes are too strait to demonstrate or give colour to it.
5. What love God hath expressed to thee in thy Conversion: Words fallen short, and Similitudes Are too strait to demonstrate or give colour to it.
crd q-crq n1 np1 vhz vvn p-acp pno21 p-acp po21 n1: n2 vvb j, cc n2 vbr av j pc-acp vvi cc vvi n1 p-acp pn31.
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Thou wert horribly averse to it, and didst long withstand the strivings of the holy spirit.
Thou Wertenberg horribly averse to it, and didst long withstand the strivings of the holy Spirit.
pns21 vbd2r av-j j p-acp pn31, cc vdd2 av-j vvi dt n2-vvg pp-f dt j n1.
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4. How obstinately thou didst oppose thine own Conversion:
4. How obstinately thou didst oppose thine own Conversion:
crd c-crq av-j pns21 vdd2 vvi po21 d n1:
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3. What it cost to make way for thy Conversion, the cursed death of the Son of God.
3. What it cost to make Way for thy Conversion, the cursed death of the Son of God.
crd r-crq pn31 vvd pc-acp vvi n1 p-acp po21 n1, dt j-vvn n1 pp-f dt n1 pp-f np1.
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and flagitiously provoked, and dishonoured the Name of God.
and flagitiously provoked, and dishonoured the Name of God.
cc av-j vvn, cc vvd dt n1 pp-f np1.
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2. What an one thou wert before conversion, a poor Prodigal, that had wasted all away,
2. What an one thou Wertenberg before conversion, a poor Prodigal, that had wasted all away,
crd q-crq dt pi pns21 vbd2r p-acp n1, dt j j-jn, cst vhd vvn d av,
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And to help to this duty, often ponder. 1. Who it was that converted thee; not thy self but God, he came to thee and saved thee.
And to help to this duty, often ponder. 1. Who it was that converted thee; not thy self but God, he Come to thee and saved thee.
cc pc-acp vvi p-acp d n1, av vvi. crd r-crq pn31 vbds cst vvd pno21; xx po21 n1 p-acp np1, pns31 vvd p-acp pno21 cc vvd pno21.
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You here see it is the proper work of a Convert: Faith and Repentance are graces for exercise, and should take up our whole lives.
You Here see it is the proper work of a Convert: Faith and Repentance Are graces for exercise, and should take up our Whole lives.
pn22 av vvi pn31 vbz dt j n1 pp-f dt vvb: n1 cc n1 vbr n2 p-acp n1, cc vmd vvi a-acp po12 j-jn n2.
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This may serve to excite all true Believers to live in the constant exercise of Humility and Repentance:
This may serve to excite all true Believers to live in the constant exercise of Humility and Repentance:
d vmb vvi pc-acp vvi d j n2 pc-acp vvi p-acp dt j n1 pp-f n1 cc n1:
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This must needs put you in mind of your low estate, sinful and miserable condition, and the unspeakably free grace of God thereon appearing. USE, 2. For Exhortation:
This must needs put you in mind of your low estate, sinful and miserable condition, and the unspeakably free grace of God thereon appearing. USE, 2. For Exhortation:
d vmb av vvi pn22 p-acp n1 pp-f po22 j n1, j cc j n1, cc dt av-j j n1 pp-f np1 av vvg. vvb, crd p-acp n1:
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DOCT. When God manifests his special love to the soul of a sinner in Conversion, it will draw forth the most kindly acts of true Repentance.DOCT. When God manifests his special love to the soul of a sinner in Conversion, it will draw forth the most kindly acts of true Repentance.
np1. c-crq np1 vvz po31 j n1 p-acp dt n1 pp-f dt n1 p-acp n1, pn31 vmb vvi av dt av-ds j n2 pp-f j n1.
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it will put the meanest and most abasing thoughts of your selves into you; it will draw out humble confessions, selfaccusations, and acknowledgments of your own unworthiness:
it will put the Meanest and most abasing thoughts of your selves into you; it will draw out humble confessions, selfaccusations, and acknowledgments of your own unworthiness:
pn31 vmb vvi dt js cc av-ds vvg n2 pp-f po22 n2 p-acp pn22; pn31 vmb vvi av j n2, n2, cc n2 pp-f po22 d n1:
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and have received the grace of God, you shall find this effect upon your own hearts;
and have received the grace of God, you shall find this Effect upon your own hearts;
cc vhb vvn dt n1 pp-f np1, pn22 vmb vvi d n1 p-acp po22 d n2;
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God's large expressions to David, made him reflect upon himself, and lay himself very low, 2 Sam. 7. 18, 19. If you are indeed truly converted,
God's large expressions to David, made him reflect upon himself, and lay himself very low, 2 Sam. 7. 18, 19. If you Are indeed truly converted,
npg1 j n2 p-acp np1, vvd pno31 vvi p-acp px31, cc vvd px31 av av-j, crd np1 crd crd, crd cs pn22 vbr av av-j vvn,
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The reason is, because the more a soul hath had experience of the wonderful undeserved love of God, it feels the more sensible convictions of its own unworthiness and vileness.
The reason is, Because the more a soul hath had experience of the wondered undeserved love of God, it feels the more sensible convictions of its own unworthiness and vileness.
dt n1 vbz, c-acp dt av-dc dt n1 vhz vhn n1 pp-f dt j j n1 pp-f np1, pn31 vvz dt av-dc j n2 pp-f po31 d n1 cc n1.
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and manifestations of his grace to their souls, are most low and vile in their eyes:
and manifestations of his grace to their Souls, Are most low and vile in their eyes:
cc n2 pp-f po31 n1 p-acp po32 n2, vbr av-ds j cc j p-acp po32 n2:
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3. Here we see a reason why those that have tasted most of the love of God,
3. Here we see a reason why those that have tasted most of the love of God,
crd av pns12 vvb dt n1 c-crq d cst vhb vvn ds pp-f dt n1 pp-f np1,
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Paul repents not to have been instrumental to so good a work, 2 Cor. 7. 9, 10.Paul repents not to have been instrumental to so good a work, 2 Cor. 7. 9, 10.
np1 vvz xx pc-acp vhi vbn j p-acp av j dt n1, crd np1 crd crd, crd
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Though fair weather be pleasant, yet showers may be more suitable, and make the earth more fertile:
Though fair weather be pleasant, yet showers may be more suitable, and make the earth more fertile:
cs j n1 vbi j, av n2 vmb vbi av-dc j, cc vvi dt n1 av-dc j:
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but rather help and encourage godly sorrow.
but rather help and encourage godly sorrow.
cc-acp av-c vvb cc vvi j n1.
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It is a very pleasant sight, an heart-comforting fight, to see any truly mourning for Sin. to give wise relief against despair, is prudence,
It is a very pleasant sighed, an heart-comforting fight, to see any truly mourning for Sin. to give wise relief against despair, is prudence,
pn31 vbz dt av j n1, dt j n1, pc-acp vvi d av-j vvg p-acp np1 pc-acp vvi j n1 p-acp n1, vbz n1,
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Do not take pains to dry up those tears; be not troubled at them, but rejoyce:
Do not take pains to dry up those tears; be not troubled At them, but rejoice:
vdb xx vvi n2 pc-acp vvi a-acp d n2; vbb xx vvn p-acp pno32, cc-acp vvb:
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3. Let others beware of irregular applications to such as are mourning for Sin, and full of sorrow by reason of it:
3. Let Others beware of irregular applications to such as Are mourning for since, and full of sorrow by reason of it:
crd vvb n2-jn j pp-f j n2 p-acp d c-acp vbr vvg p-acp n1, cc j pp-f n1 p-acp n1 pp-f pn31:
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let Divine love be set against Sin, and that will help both Faith and Repentance.
let Divine love be Set against since, and that will help both Faith and Repentance.
vvb j-jn n1 vbi vvn p-acp n1, cc cst vmb vvi d n1 cc n1.
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Hence make that the great incentive to Godly sorrow, viz. the consideration that is against that God that loved you;
Hence make that the great incentive to Godly sorrow, viz. the consideration that is against that God that loved you;
av vvb cst dt j j p-acp j n1, n1 dt n1 cst vbz p-acp d n1 cst vvd pn22;
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and not become impediments to the exercise of and activity of faith:
and not become impediments to the exercise of and activity of faith:
cc xx vvi n2 p-acp dt n1 pp-f cc n1 pp-f n1:
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Godly sorrow, humility, repentance, are so to be exercised, as to be helpful to the strengthening,
Godly sorrow, humility, Repentance, Are so to be exercised, as to be helpful to the strengthening,
j n1, n1, n1, vbr av pc-acp vbi vvn, c-acp pc-acp vbi j p-acp dt vvg,
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yet have a care of giving Satan advantage thereby to weaken your faith, and undermine the consolation arising from your interest in this grace.
yet have a care of giving Satan advantage thereby to weaken your faith, and undermine the consolation arising from your Interest in this grace.
av vhb dt n1 pp-f vvg np1 n1 av pc-acp vvi po22 n1, cc vvi dt n1 vvg p-acp po22 n1 p-acp d n1.
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though now they are and ought to be in bitterness for Sin, and to mourn for it before God,
though now they Are and ought to be in bitterness for since, and to mourn for it before God,
cs av pns32 vbr cc vmd pc-acp vbi p-acp n1 p-acp n1, cc pc-acp vvi p-acp pn31 p-acp np1,
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2. Let it be for caution to such as are newly converted;
2. Let it be for caution to such as Are newly converted;
crd vvb pn31 vbi p-acp n1 p-acp d c-acp vbr av-j vvn;
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and receiving him to favour after such grievous provocations? God therefore when he hath made large promises of what he will do for his People, tells us what shall be the fruit of this love of his, Ezek 36. 31. Then shall you remember your evil wayes, and loath your selves.
and receiving him to favour After such grievous provocations? God Therefore when he hath made large promises of what he will do for his People, tells us what shall be the fruit of this love of his, Ezekiel 36. 31. Then shall you Remember your evil ways, and loath your selves.
cc vvg pno31 pc-acp vvi p-acp d j n2? np1 av c-crq pns31 vhz vvn j n2 pp-f r-crq pns31 vmb vdi p-acp po31 n1, vvz pno12 r-crq vmb vbi dt n1 pp-f d n1 pp-f png31, np1 crd crd av vmb pn22 vvi po22 j-jn n2, cc vvb po22 n2.
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Whereas, what doth more break an ingenious heart, than the pardoning of so great offence,
Whereas, what does more break an ingenious heart, than the pardoning of so great offence,
cs, q-crq vdz av-dc vvi dt j n1, cs dt vvg pp-f av j n1,
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as if there were now no room ••r sorrow for Sin, and self abasement, because their Sin is pardoned:
as if there were now no room ••r sorrow for since, and self abasement, Because their since is pardoned:
c-acp cs pc-acp vbdr av dx n1 j-jn n1 p-acp n1, cc n1 n1, c-acp po32 n1 vbz vvn:
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1. They mistake themselves greatly who think that after Conversion the soul should do nothing but rejoyce;
1. They mistake themselves greatly who think that After Conversion the soul should do nothing but rejoice;
crd pns32 vvb px32 av-j r-crq vvb cst p-acp n1 dt n1 vmd vdi pix cc-acp vvi;
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For having broken up the fallow ground of the heart, and sown the seed of grace in it, he now sends seasonable showres upon it, to water the ridges thereof, that it may be made to bring forth a plentiful Harvest, Psalm. 126. 5. When should showers more seasonably fall on the ground than when the seed is cast in? Hence,
For having broken up the fallow ground of the heart, and sown the seed of grace in it, he now sends seasonable showers upon it, to water the ridges thereof, that it may be made to bring forth a plentiful Harvest, Psalm. 126. 5. When should showers more seasonably fallen on the ground than when the seed is cast in? Hence,
c-acp vhg vvn a-acp dt j n1 pp-f dt n1, cc vvn dt n1 pp-f n1 p-acp pn31, pns31 av vvz j n2 p-acp pn31, pc-acp vvi dt n2 av, cst pn31 vmb vbi vvn pc-acp vvi av dt j n1, n1. crd crd q-crq vmd n2 av-dc av-j vvi p-acp dt n1 cs c-crq dt n1 vbz vvn p-acp? av,
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God the father, the great Husband man of his Vineyard, deals in great skil with the soul:
God the father, the great Husband man of his Vineyard, deals in great skill with the soul:
np1 dt n1, dt j n1 n1 pp-f po31 n1, vvz p-acp j n1 p-acp dt n1:
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If a soul do not repent and bitterly mourn for Sin now, when shall he? before he could not, in heaven there will be no room for it.
If a soul do not Repent and bitterly mourn for since now, when shall he? before he could not, in heaven there will be no room for it.
cs dt n1 vdb xx vvi cc av-j vvi p-acp n1 av, c-crq vmb pns31? c-acp pns31 vmd xx, p-acp n1 a-acp vmb vbi dx n1 p-acp pn31.
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and the reason why a soul that is newly converted is so full of bitterness, complaints and self accusations.
and the reason why a soul that is newly converted is so full of bitterness, complaints and self accusations.
cc dt n1 c-crq dt n1 cst vbz av-j vvn vbz av j pp-f n1, n2 cc n1 n2.
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The truly broken heart, is an heart broken with love. 2. Here we see when is the genuine season of godly sorrow;The truly broken heart, is an heart broken with love. 2. Here we see when is the genuine season of godly sorrow;
dt av-j j-vvn n1, vbz dt n1 vvn p-acp n1. crd av pns12 vvb c-crq vbz dt j n1 pp-f j n1;
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and by this his heart is melted into Godly sorrow, in his fathers arms he bemoans himself.
and by this his heart is melted into Godly sorrow, in his Father's arms he bemoans himself.
cc p-acp d po31 n1 vbz vvn p-acp j n1, p-acp po31 ng1 n2 pns31 vvz px31.
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and apprehensions of the wrath to come: the other is taken into embraces of amity, confirmed with a kiss of favour;
and apprehensions of the wrath to come: the other is taken into embraces of amity, confirmed with a kiss of favour;
cc n2 pp-f dt n1 pc-acp vvi: dt n-jn vbz vvn p-acp n2 pp-f n1, vvn p-acp dt n1 pp-f n1;
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the one confesseth 〈 ◊ 〉 Sin, vomits up his morsels, takes upon him a profession of holiness, driven to it by the dismal reflexions of his own Conscience,
the one Confesses 〈 ◊ 〉 since, vomits up his morsels, Takes upon him a profession of holiness, driven to it by the dismal reflexions of his own Conscience,
dt pi vvz 〈 sy 〉 n1, vvz a-acp po31 n2, vvz p-acp pno31 dt n1 pp-f n1, vvn p-acp pn31 p-acp dt j n2 pp-f po31 d n1,
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the one is produced by te••ours, the other by love:
the one is produced by te••ours, the other by love:
dt pi vbz vvn p-acp n2, dt j-jn p-acp n1:
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The one is effected by a spirit of Bondage, the other by the spirit of Adoption;
The one is effected by a Spirit of Bondage, the other by the Spirit of Adoption;
dt pi vbz vvn p-acp dt n1 pp-f n1, dt j-jn p-acp dt n1 pp-f n1;
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and if we would know how to distinguish them, here is it to be discerned:
and if we would know how to distinguish them, Here is it to be discerned:
cc cs pns12 vmd vvi c-crq pc-acp vvi pno32, av vbz pn31 pc-acp vbi vvn:
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it tells us of Ahab 's repentance as well as of David 's: It puts one name upon things vastly different;
it tells us of Ahab is Repentance as well as of David is: It puts one name upon things vastly different;
pn31 vvz pno12 pp-f np1 vbz n1 p-acp av c-acp pp-f np1 vbz: pn31 vvz crd n1 p-acp n2 av-j j;
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1. We have here a note of distinction between a legal and a saving Repentance. The Scripture makes mention of both;
1. We have Here a note of distinction between a Legal and a Saving Repentance. The Scripture makes mention of both;
crd pns12 vhb av dt n1 pp-f n1 p-acp dt j cc dt j-vvg n1. dt n1 vvz n1 pp-f d;
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and left not till he had turned him, and now sin appears sinful, which before appeared only sorrowful. USE, 1. For information;
and left not till he had turned him, and now since appears sinful, which before appeared only sorrowful. USE, 1. For information;
cc vvd xx c-acp pns31 vhd vvn pno31, cc av n1 vvz j, r-crq a-acp vvd av-j j. n1, crd p-acp n1;
(63) doctrine (DIV3)
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2. God's love manifested in Conversion, discovers Sin under divers aggravations, which before were not seen. 1. That it was against that God who had loved him with an everlasting love, Jer. 31. 3. 2. Against Jesus Christ who had shed his blood for his redemption from hell. 3. Against the Holy Ghost that had so often striven with him, had waited so long,
2. God's love manifested in Conversion, discovers since under diverse aggravations, which before were not seen. 1. That it was against that God who had loved him with an everlasting love, Jer. 31. 3. 2. Against jesus christ who had shed his blood for his redemption from hell. 3. Against the Holy Ghost that had so often striven with him, had waited so long,
crd npg1 n1 vvn p-acp n1, vvz n1 p-acp j n2, r-crq a-acp vbdr xx vvn. crd cst pn31 vbds p-acp cst np1 r-crq vhd vvn pno31 p-acp dt j n1, np1 crd crd crd p-acp np1 np1 r-crq vhd vvn po31 n1 p-acp po31 n1 p-acp n1. crd p-acp dt j n1 cst vhd av av vvn p-acp pno31, vhd vvn av av-j,
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and that separate from the hell that follows. He now sees the beauty of grace, and that shews him the deformity of Sin.
and that separate from the hell that follows. He now sees the beauty of grace, and that shows him the deformity of Sin.
cc d vvb p-acp dt n1 cst vvz. pns31 av vvz dt n1 pp-f n1, cc d vvz pno31 dt n1 pp-f np1
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But now grace discovers Sin to him. 1. As contrary to the nature of God, opposite to his holiness, Hab. 1. 13. 2. Hence to be in it self an odious thing,
But now grace discovers since to him. 1. As contrary to the nature of God, opposite to his holiness, Hab. 1. 13. 2. Hence to be in it self an odious thing,
p-acp av n1 vvz n1 p-acp pno31. crd p-acp j-jn p-acp dt n1 pp-f np1, j-jn p-acp po31 n1, np1 crd crd crd av pc-acp vbi p-acp pn31 n1 dt j n1,
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These two he saw in the Glass of the Law.
These two he saw in the Glass of the Law.
d crd pns31 vvd p-acp dt n1 pp-f dt n1.
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viz. 1. That it was displeasing to God, his Law being against it. 2. That it was a procuring cause of misery, by reason of the curse:viz. 1. That it was displeasing to God, his Law being against it. 2. That it was a procuring cause of misery, by reason of the curse:
n1 crd cst pn31 vbds vvg p-acp np1, po31 n1 vbg p-acp pn31. crd cst pn31 vbds dt vvg n1 pp-f n1, p-acp n1 pp-f dt n1:
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Now he sees it Sin, before he did not: he had two discoveries of it before;
Now he sees it since, before he did not: he had two discoveries of it before;
av pns31 vvz pn31 n1, c-acp pns31 vdd xx: pns31 vhd crd n2 pp-f pn31 a-acp;
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Beauty and deformity are not discerned in the dark; the candle-light of common conviction made but obscure discoveries:
Beauty and deformity Are not discerned in the dark; the candlelight of Common conviction made but Obscure discoveries:
n1 cc n1 vbr xx vvn p-acp dt j; dt n1 pp-f j n1 vvn p-acp j n2:
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1. Converting grace makes sin appear in its own colours. The sun-light of saving grace makes Sin look more ugly than ever:
1. Converting grace makes since appear in its own colours. The sunlight of Saving grace makes since look more ugly than ever:
crd vvg n1 vvz n1 vvi p-acp po31 d n2. dt n1 pp-f vvg n1 vvz n1 vvi av-dc j cs av:
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for the helping forward the more kindly exercises of it. The truth is, all Evangelical motives to it, are hence derived: For,
for the helping forward the more kindly exercises of it. The truth is, all Evangelical motives to it, Are hence derived: For,
p-acp dt vvg av-j dt av-dc av-j n2 pp-f pn31. dt n1 vbz, d np1 n2 p-acp pn31, vbr av vvn: c-acp,
(63) doctrine (DIV3)
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so by this effect of God's wonderful love, there are given to the soul abundant advantages,
so by this Effect of God's wondered love, there Are given to the soul abundant advantages,
av p-acp d n1 pp-f npg1 j n1, pc-acp vbr vvn p-acp dt n1 j n2,
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Reas. 2. Because, as in Conversion the soul receives a principle and power of acting repentance,Reas. 2. Because, as in Conversion the soul receives a principle and power of acting Repentance,
np1 crd p-acp, c-acp p-acp n1 dt n1 vvz dt n1 cc n1 pp-f vvg n1,
(63) doctrine (DIV3)
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Now Sanctification is a benefit of the new Covenant, and a fruit of conversion, one of the things for which Christ is given to us, 1 Cor. 1. 30. and is wrought at conversion, as hath been cleared.
Now Sanctification is a benefit of the new Covenant, and a fruit of conversion, one of the things for which christ is given to us, 1 Cor. 1. 30. and is wrought At conversion, as hath been cleared.
av n1 vbz dt n1 pp-f dt j n1, cc dt n1 pp-f n1, crd pp-f dt n2 p-acp r-crq np1 vbz vvn p-acp pno12, crd np1 crd crd cc vbz vvn p-acp n1, c-acp vhz vbn vvn.
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725
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Sanctification hath two parts in it, Mortification, and Vivification; Repentance comprehends them both, brings them in to use, and continues them in practice.
Sanctification hath two parts in it, Mortification, and Vivification; Repentance comprehends them both, brings them in to use, and continues them in practice.
n1 vhz crd n2 p-acp pn31, n1, cc n1; n1 vvz pno32 d, vvz pno32 p-acp pc-acp vvi, cc vvz pno32 p-acp n1.
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It is practical holiness, which consists in this, to be going from Sin to God.
It is practical holiness, which consists in this, to be going from since to God.
pn31 vbz j n1, r-crq vvz p-acp d, pc-acp vbi vvg p-acp n1 p-acp np1.
(63) doctrine (DIV3)
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David therefore asserts his grace from this evidence, Psal. 73. 25. 5. Repentance is the exercise of the grace of Sanctification:David Therefore asserts his grace from this evidence, Psalm 73. 25. 5. Repentance is the exercise of the grace of Sanctification:
np1 av vvz po31 n1 p-acp d n1, np1 crd crd crd n1 vbz dt n1 pp-f dt n1 pp-f n1:
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and where the will is changed, there is conversion wrought: where the soul hath indeed chosen God, there is saving grace.
and where the will is changed, there is conversion wrought: where the soul hath indeed chosen God, there is Saving grace.
cc c-crq dt n1 vbz vvn, pc-acp vbz n1 vvn: c-crq dt n1 vhz av vvn np1, pc-acp vbz vvg n1.
(63) doctrine (DIV3)
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When therefore we see a man truly to hate Sin and love God, we know that his will is set, fixed, his choise is certainly made:
When Therefore we see a man truly to hate since and love God, we know that his will is Set, fixed, his choice is Certainly made:
c-crq av pns12 vvb dt n1 av-j pc-acp vvi n1 cc n1 np1, pns12 vvb cst po31 n1 vbz vvn, j-vvn, po31 n1 vbz av-j vvn:
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for the will exerts it self in and by the affections:
for the will exerts it self in and by the affections:
p-acp dt n1 vvz pn31 n1 p-acp cc p-acp dt n2:
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and evidenceth that that is turned: it signifies that the heart is altered from what it was;
and Evidenceth that that is turned: it signifies that the heart is altered from what it was;
cc vvz d cst vbz vvn: pn31 vvz cst dt n1 vbz vvn p-acp r-crq pn31 vbds;
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4. The affections being hand-maids of the will, hence a change in them implies a change in the will,
4. The affections being handmaids of the will, hence a change in them Implies a change in the will,
crd dt n2 vbg n2 pp-f dt n1, av dt n1 p-acp pno32 vvz dt n1 p-acp dt n1,
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724
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the thorn turned into a fig-tree, if it bear figs. There must be an habit before there can be acts correspondent:
the thorn turned into a Fig tree, if it bear figs. There must be an habit before there can be acts correspondent:
dt n1 vvd p-acp dt n1, cs pn31 vvb n1 a-acp vmb vbi dt n1 p-acp a-acp vmb vbi n2 j:
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721
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there must be an eye before there can be any sight:
there must be an eye before there can be any sighed:
pc-acp vmb vbi dt n1 p-acp a-acp vmb vbi d n1:
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721
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So there must be habitual Repentance, or a principle of it in the soul, before there can be exertion of it.
So there must be habitual Repentance, or a principle of it in the soul, before there can be exertion of it.
av pc-acp vmb vbi j n1, cc dt n1 pp-f pn31 p-acp dt n1, c-acp pc-acp vmb vbi n1 pp-f pn31.
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Now this principle or habit is not in the soul before conversion. Conversion is the turning of a Sinner from Sin to God;
Now this principle or habit is not in the soul before conversion. Conversion is the turning of a Sinner from since to God;
av d n1 cc n1 vbz xx p-acp dt n1 p-acp n1. n1 vbz dt n-vvg pp-f dt n1 p-acp n1 p-acp np1;
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this is done by changing his heart and all his faculties;
this is done by changing his heart and all his faculties;
d vbz vdn p-acp vvg po31 n1 cc d po31 n2;
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it is by making him a new creature, and he is thus made by the infusion of the body of spiritual graces into him,
it is by making him a new creature, and he is thus made by the infusion of the body of spiritual graces into him,
pn31 vbz p-acp vvg pno31 dt j n1, cc pns31 vbz av vvn p-acp dt n1 pp-f dt n1 pp-f j n2 p-acp pno31,
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or laying the foundation of Sanctification in his soul.
or laying the Foundation of Sanctification in his soul.
cc vvg dt n1 pp-f n1 p-acp po31 n1.
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Repentance is a grace, a special gift of God, and we in the former Doctrine observed, that all graces come at once,
Repentance is a grace, a special gift of God, and we in the former Doctrine observed, that all graces come At once,
n1 vbz dt n1, dt j n1 pp-f np1, cc pns12 p-acp dt j n1 vvn, cst d n2 vvb p-acp a-acp,
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and then when God taketh a Sinner into favour, then he furnisheth him with his grace;
and then when God Takes a Sinner into favour, then he furnisheth him with his grace;
cc av c-crq np1 vvz dt n1 p-acp n1, cs pns31 vvz pno31 p-acp po31 n1;
(63) doctrine (DIV3)
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hence, being in Christ, and being a new creature are convertible, 2 Cor. 5. 17. 2. The act of Repentance is an actual turning from Sin, and unto God:
hence, being in christ, and being a new creature Are convertible, 2 Cor. 5. 17. 2. The act of Repentance is an actual turning from since, and unto God:
av, vbg p-acp np1, cc vbg dt j n1 vbr j, crd np1 crd crd crd dt n1 pp-f n1 vbz dt j n-vvg p-acp n1, cc p-acp np1:
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and it hath both these parts in it, as was before hinted at verse, 18, 19. If it wants one, it wants all;
and it hath both these parts in it, as was before hinted At verse, 18, 19. If it Wants one, it Wants all;
cc pn31 vhz d d n2 p-acp pn31, c-acp vbds p-acp vvn p-acp n1, crd, crd cs pn31 vvz pi, pn31 vvz d;
(63) doctrine (DIV3)
722
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for man, being a dependent creature, must have, will have some object:
for man, being a dependent creature, must have, will have Some Object:
p-acp n1, vbg dt j-jn n1, vmb vhi, vmb vhi d n1:
(63) doctrine (DIV3)
722
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Now here the soul utterly and everlastingly relinquisheth all its Sinful objects, Hos. 14. 8. It freely and willingly parts with them,
Now Here the soul utterly and everlastingly relinquisheth all its Sinful objects, Hos. 14. 8. It freely and willingly parts with them,
av av dt n1 av-j cc av-j vvz d po31 j n2, np1 crd crd pn31 av-j cc av-j n2 p-acp pno32,
(63) doctrine (DIV3)
722
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and it turns to God, closeth with him as the only object on whom it can rest for Salvation;
and it turns to God, closeth with him as the only Object on whom it can rest for Salvation;
cc pn31 vvz p-acp np1, vvz p-acp pno31 p-acp dt j n1 p-acp ro-crq pn31 vmb vvi p-acp n1;
(63) doctrine (DIV3)
722
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this is the ultimate scope of Repentance, Jer. 4. 1. Now such an act of chusing and closing with God, which must needs accompany Repentance, necessarily supposeth faith;
this is the ultimate scope of Repentance, Jer. 4. 1. Now such an act of choosing and closing with God, which must needs accompany Repentance, necessarily Supposeth faith;
d vbz dt j n1 pp-f n1, np1 crd crd av d dt n1 pp-f vvg cc vvg p-acp np1, r-crq vmb av vvi n1, av-j vvz n1;
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for a Sinner cannot close with God but by an act of faith, and if there be an act of faith in Repentance,
for a Sinner cannot close with God but by an act of faith, and if there be an act of faith in Repentance,
p-acp dt n1 vmbx vvi p-acp np1 cc-acp p-acp dt n1 pp-f n1, cc cs pc-acp vbi dt n1 pp-f n1 p-acp n1,
(63) doctrine (DIV3)
722
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then there was an habit, whence that act flowed.
then there was an habit, whence that act flowed.
av a-acp vbds dt n1, c-crq d n1 vvd.
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3. Inasmuch as Repentance is a change of the affections, which are the feet of the soul, carrying it from and to its object;
3. Inasmuch as Repentance is a change of the affections, which Are the feet of the soul, carrying it from and to its Object;
crd av p-acp n1 vbz dt n1 pp-f dt n2, r-crq vbr dt n2 pp-f dt n1, vvg pn31 p-acp cc p-acp po31 n1;
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and hence is a fixing them upon some other object than they formerly dwelt upon; where also the prime affections mainly discover themselves viz. Love and hatred.
and hence is a fixing them upon Some other Object than they formerly dwelled upon; where also the prime affections mainly discover themselves viz. Love and hatred.
cc av vbz dt vvg pno32 p-acp d j-jn n1 cs pns32 av-j vvd p-acp; c-crq av dt j-jn n2 av-j vvi px32 n1 n1 cc n1.
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It necessarily prerequires to this act, a gracious disposition infused into these affections.
It necessarily prerequires to this act, a gracious disposition infused into these affections.
pn31 av-j vvz p-acp d n1, dt j n1 vvn p-acp d n2.
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In Repentance the soul is made to hate Sin, which before it loved as its life;
In Repentance the soul is made to hate since, which before it loved as its life;
p-acp n1 dt n1 vbz vvn pc-acp vvi n1, r-crq c-acp pn31 vvd p-acp po31 n1;
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and it loves God, whom before it hated; and the one of these strengthens the other:
and it loves God, whom before it hated; and the one of these strengthens the other:
cc pn31 vvz np1, ro-crq c-acp pn31 vvd; cc dt crd pp-f d vvz dt n-jn:
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He hates Sin, because he loves God, &c. Now the setting those affections on work, and moving them to their proper object, implies a sanctified change in them;
He hates since, Because he loves God, etc. Now the setting those affections on work, and moving them to their proper Object, Implies a sanctified change in them;
pns31 vvz n1, c-acp pns31 vvz np1, av av dt vvg d n2 p-acp n1, cc vvg pno32 p-acp po32 j n1, vvz dt j-vvn n1 p-acp pno32;
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his Resurrection day in which he riseth out of his grave, vers. 24. He was dead and is now alive.
his Resurrection day in which he Riseth out of his grave, vers. 24. He was dead and is now alive.
png31 n1 n1 p-acp r-crq pns31 vvz av pp-f po31 n1, fw-la. crd pns31 vbds j cc vbz av j.
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DOCT. The day of a sinners Conversion to God is a day of great rejoycing.
DOCT. The day of a Sinners Conversion to God is a day of great rejoicing.
np1. dt n1 pp-f dt ng1 n1 p-acp np1 vbz dt n1 pp-f j vvg.
(65) doctrine (DIV3)
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When God comes to receive a penitent Prodigal into favour again, it is a time of singing and mirth.
When God comes to receive a penitent Prodigal into favour again, it is a time of singing and mirth.
c-crq np1 vvz pc-acp vvi dt j-jn j-jn p-acp n1 av, pn31 vbz dt n1 pp-f vvg cc n1.
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It is a day of joy.
It is a day of joy.
pn31 vbz dt n1 pp-f n1.
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1. To God himself the father testified his joy for his Son's recovery, by his entertainment;
1. To God himself the father testified his joy for his Son's recovery, by his entertainment;
crd p-acp np1 px31 dt n1 vvd po31 n1 p-acp po31 ng1 n1, p-acp po31 n1;
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so doth God by his of a sinner:
so does God by his of a sinner:
av vdz np1 p-acp po31 pp-f dt n1:
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though God properly have no affections, which are passions, and tokens of imperfection, yet he assumes such things to himself for our instruction:
though God properly have no affections, which Are passion, and tokens of imperfection, yet he assumes such things to himself for our instruction:
cs np1 av-j vhb dx n2, r-crq vbr n2, cc n2 pp-f n1, av pns31 vvz d n2 p-acp px31 p-acp po12 n1:
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and not only so, but providentially in the application of himself to the soul, he doth such things,
and not only so, but providentially in the application of himself to the soul, he does such things,
cc xx av-j av, cc-acp av-j p-acp dt n1 pp-f px31 p-acp dt n1, pns31 vdz d n2,
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as are witnesses of such affections in men: Where men love much, they will do much:
as Are Witnesses of such affections in men: Where men love much, they will do much:
c-acp vbr n2 pp-f d n2 p-acp n2: c-crq n2 vvb av-d, pns32 vmb vdi d:
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Feasts are tokens of joy, great feasts of great joy. Reas. 1. From his relation; he is a son, though he hath been a Prodigal; he was chosen from Eternity;
Feasts Are tokens of joy, great feasts of great joy. Reas. 1. From his Relation; he is a son, though he hath been a Prodigal; he was chosen from Eternity;
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and this relation blots out all.
and this Relation blots out all.
cc d n1 vvz av av-d.
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Alexander told Antipater, accusing his mother of vile actions, one tear of a mother will obliterate all anger:Alexander told Antipater, accusing his mother of vile actions, one tear of a mother will obliterate all anger:
np1 vvd np1, vvg po31 n1 pp-f j n2, crd n1 pp-f dt n1 vmb j d n1:
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God useth this argument for Paul, when Ananias speak hard of him, Act. 9. 15. He is a chosen vessel.
God uses this argument for Paul, when Ananias speak hard of him, Act. 9. 15. He is a chosen vessel.
np1 vvz d n1 p-acp np1, c-crq np1 vvb j pp-f pno31, n1 crd crd pns31 vbz dt j-vvn n1.
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Reas. 2. From the great change wrought:Reas. 2. From the great change wrought:
np1 crd p-acp dt j n1 vvn:
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His son was dead and is alive, was lost and is found. With what joy did those women whose sons Elisha and Christ raised, entertain them:His son was dead and is alive, was lost and is found. With what joy did those women whose Sons Elisha and christ raised, entertain them:
po31 n1 vbds j cc vbz j, vbds vvn cc vbz vvn. p-acp r-crq n1 vdd d n2 rg-crq n2 np1 cc np1 vvd, vvb pno32:
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How glad is a tender Parent to find a Child that hath been lost? here is matter of much joy:
How glad is a tender Parent to find a Child that hath been lost? Here is matter of much joy:
c-crq j vbz dt j n1 pc-acp vvi dt n1 cst vhz vbn vvn? av vbz n1 pp-f d n1:
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Thus it is with a sinner:
Thus it is with a sinner:
av pn31 vbz p-acp dt n1:
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he is raised from a grave of sin, and found in the wilderness of his wandring.
he is raised from a grave of since, and found in the Wilderness of his wandering.
pns31 vbz vvn p-acp dt n1 pp-f n1, cc vvd p-acp dt n1 pp-f po31 n-vvg.
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Reas. 3. Because now God's great design of glorifying his grace in this sinners recovery is brought about, the foundation of that work is laid in his heart;Reas. 3. Because now God's great Design of glorifying his grace in this Sinners recovery is brought about, the Foundation of that work is laid in his heart;
np1 crd p-acp av npg1 j n1 pp-f vvg po31 n1 p-acp d ng1 n1 vbz vvn a-acp, dt n1 pp-f d n1 vbz vvn p-acp po31 n1;
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now all men are glad when their main designs are accomplished. 2. To the blessed Angels:
now all men Are glad when their main designs Are accomplished. 2. To the blessed Angels:
av d n2 vbr j c-crq po32 j n2 vbr vvn. crd p-acp dt j-vvn n2:
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These may in part be looked upon as the servants here employed, who attended cheerfully in this fervice;
These may in part be looked upon as the Servants Here employed, who attended cheerfully in this fervice;
d vmb p-acp n1 vbi vvn p-acp p-acp dt n2 av vvn, r-crq vvd av-j p-acp d n1;
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for they are ministring spirits for the heirs of Salvation, Heb. 1. 14. And that Angels are glad at a sinners Conversion is asserted, context, vers. 10.
for they Are ministering spirits for the Heirs of Salvation, Hebrew 1. 14. And that Angels Are glad At a Sinners Conversion is asserted, context, vers. 10.
c-acp pns32 vbr j-vvg n2 p-acp dt n2 pp-f n1, np1 crd crd cc d n2 vbr j p-acp dt ng1 n1 vbz vvn, n1, fw-la. crd
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Reas. 1. From their relation to Believers, they are their brethren, fellow Servants, fellow Citizens, and such for whose salvation they do minister.Reas. 1. From their Relation to Believers, they Are their brothers, fellow Servants, fellow Citizens, and such for whose salvation they do minister.
np1 crd p-acp po32 n1 p-acp n2, pns32 vbr po32 n2, n1 n2, n1 n2, cc d p-acp rg-crq n1 pns32 vdb vvi.
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Reas. 2. From the great delight they take in the glory of God, for which as they were made,Reas. 2. From the great delight they take in the glory of God, for which as they were made,
np1 crd p-acp dt j n1 pns32 vvb p-acp dt n1 pp-f np1, p-acp r-crq c-acp pns32 vbdr vvn,
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so they lay out their utmost labour and endeavour.
so they lay out their utmost labour and endeavour.
av pns32 vvd av po32 j n1 cc n1.
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3. If the spirits of just men made perfect could have any acquaintance with the affairs of this lower World, they would certainly shout and sing for joy;
3. If the spirits of just men made perfect could have any acquaintance with the affairs of this lower World, they would Certainly shout and sing for joy;
crd cs dt n2 pp-f j n2 vvd j vmd vhi d n1 p-acp dt n2 pp-f d jc n1, pns32 vmd av-j n1 cc vvi p-acp n1;
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such is their love to their brethren now it is perfected, but,
such is their love to their brothers now it is perfected, but,
d vbz po32 n1 p-acp po32 n2 av pn31 vbz vvn, cc-acp,
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4. It is certainly a joy to the Saints on earth, to them that love God, to such as are true Believers:
4. It is Certainly a joy to the Saints on earth, to them that love God, to such as Are true Believers:
crd pn31 vbz av-j dt n1 p-acp dt n2 p-acp n1, p-acp pno32 cst vvb np1, p-acp d c-acp vbr j n2:
(65) doctrine (DIV3)
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and thus our goodness in one respect extends to them, Psal. 16. 2. It cannot but affect their hearts with great joy when they see or hear of any that are brought home to God, the family of Saints are much refreshed with it.
and thus our Goodness in one respect extends to them, Psalm 16. 2. It cannot but affect their hearts with great joy when they see or hear of any that Are brought home to God, the family of Saints Are much refreshed with it.
cc av po12 n1 p-acp crd n1 vvz p-acp pno32, np1 crd crd pn31 vmbx cc-acp vvi po32 n2 p-acp j n1 c-crq pns32 vvb cc vvi pp-f d cst vbr vvn av-an p-acp np1, dt n1 pp-f n2 vbr av-d vvn p-acp pn31.
(65) doctrine (DIV3)
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3725
Reas. 1. Because God is glorified by it, and Satan defeated: God hath one more subject, and Satan loseth a vassal by it:Reas. 1. Because God is glorified by it, and Satan defeated: God hath one more Subject, and Satan loses a vassal by it:
np1 crd p-acp np1 vbz vvn p-acp pn31, cc np1 vvn: np1 vhz pi dc j-jn, cc np1 vvz dt n1 p-acp pn31:
(65) doctrine (DIV3)
756
Page 335
3726
It adds to the enlargement of the Kingdom of Christ, and his Name is so much the less dishonoured in the world.
It adds to the enlargement of the Kingdom of christ, and his Name is so much the less dishonoured in the world.
pn31 vvz p-acp dt n1 pp-f dt n1 pp-f np1, cc po31 n1 vbz av av-d dt av-dc vvn p-acp dt n1.
(65) doctrine (DIV3)
756
Page 335
3727
Reas. 2. Because they have now one more fellow citizen of the new Jerusalem: the Church militant is augmented,Reas. 2. Because they have now one more fellow citizen of the new Jerusalem: the Church militant is augmented,
np1 crd p-acp pns32 vhb av crd dc n1 n1 pp-f dt j np1: dt n1 j vbz vvn,
(65) doctrine (DIV3)
757
Page 335
3728
and the Church triumphant shall be encreased by it: Believers are called Citizens, Eph. 2. 19. Reas. 3. Because it is that they have prayed for, and in their places endeavoured:
and the Church triumphant shall be increased by it: Believers Are called Citizens, Ephesians 2. 19. Reas. 3. Because it is that they have prayed for, and in their places endeavoured:
cc dt n1 j vmb vbi vvn p-acp pn31: n2 vbr vvn n2, np1 crd crd np1 crd p-acp pn31 vbz d pns32 vhb vvn p-acp, cc p-acp po32 n2 vvn:
(65) doctrine (DIV3)
757
Page 335
3729
All Christians pray for it when they say, Thy Kingdom come: and some have prayed for it in particular:
All Christians pray for it when they say, Thy Kingdom come: and Some have prayed for it in particular:
d np1 vvb p-acp pn31 c-crq pns32 vvb, po21 n1 vvb: cc d vhb vvn p-acp pn31 p-acp j:
(65) doctrine (DIV3)
758
Page 335
3730
Their Godly Ministers have laboured earnestly about it, with God, and with them: And these are the Servants that ministerially apply these things to them, even all consolation,
Their Godly Ministers have laboured earnestly about it, with God, and with them: And these Are the Servants that ministerially apply these things to them, even all consolation,
po32 j n2 vhb vvn av-j p-acp pn31, p-acp np1, cc p-acp pno32: cc d vbr dt n2 cst av-jn vvi d n2 p-acp pno32, av d n1,
(65) doctrine (DIV3)
758
Page 335
3731
and it is a joy to them to do it.
and it is a joy to them to do it.
cc pn31 vbz dt n1 p-acp pno32 pc-acp vdi pn31.
(65) doctrine (DIV3)
758
Page 336
3732
Their Godly Parents and Neighbours have long waited for this day, and therefore it brings to them the glad tydings of great joy.
Their Godly Parents and Neighbours have long waited for this day, and Therefore it brings to them the glad tidings of great joy.
po32 j n2 cc n2 vhb av-j vvn p-acp d n1, cc av pn31 vvz p-acp pno32 dt j n2 pp-f j n1.
(65) doctrine (DIV3)
758
Page 336
3733
5. And that I chiefly aim at, It is a day of great joy to the Convert himself.
5. And that I chiefly aim At, It is a day of great joy to the Convert himself.
crd cc cst pns11 av-jn vvb p-acp, pn31 vbz dt n1 pp-f j n1 p-acp dt vvb px31.
(65) doctrine (DIV3)
759
Page 336
3734
I do not say that he is alwayes immediatly under the clear apprehension of it, though often great measures of comfort are for the present given him;
I do not say that he is always immediately under the clear apprehension of it, though often great measures of Comfort Are for the present given him;
pns11 vdb xx vvi cst pns31 vbz av av-j p-acp dt j n1 pp-f pn31, cs av j n2 pp-f n1 vbr p-acp dt j vvn pno31;
(65) doctrine (DIV3)
759
Page 336
3735
but now the foundation of all his joy is laid: God now applys his great love to him; for,
but now the Foundation of all his joy is laid: God now Applies his great love to him; for,
cc-acp av dt n1 pp-f d po31 n1 vbz vvn: np1 av vvz po31 j n1 p-acp pno31; c-acp,
(65) doctrine (DIV3)
759
Page 336
3736
1. The best robe is put upon him. [ Gr. the first robe.
1. The best robe is put upon him. [ Great the First robe.
crd dt js n1 vbz vvn p-acp pno31. [ np1 dt ord n1.
(65) doctrine (DIV3)
760
Page 336
3737
] There is no other like it, and that is the robe of Christ's Righteousness, whereby his rages are removed,] There is no other like it, and that is the robe of Christ's Righteousness, whereby his rages Are removed,
] pc-acp vbz dx j-jn av-j pn31, cc d vbz dt n1 pp-f npg1 n1, c-crq po31 n2 vbr vvn,
(65) doctrine (DIV3)
760
Page 336
3738
and the shame of his nakedness covered: The poor Prodigal had worn himself out, was all in tatters;
and the shame of his nakedness covered: The poor Prodigal had worn himself out, was all in tatters;
cc dt n1 pp-f po31 n1 vvn: dt j j-jn vhd vvn px31 av, vbds d p-acp n2;
(65) doctrine (DIV3)
760
Page 336
3739
he is not only clothed, but royally apparelled, Psal. 45. 13, 14. The word [ NONLATINALPHABET ] signifies a long garment that comes to the ankles covering the whole body:
he is not only clothed, but royally appareled, Psalm 45. 13, 14. The word [ ] signifies a long garment that comes to the ankles covering the Whole body:
pns31 vbz xx av-j vvn, cc-acp av-j vvn, np1 crd crd, crd dt n1 [ ] vvz dt j n1 cst vvz p-acp dt n2 vvg dt j-jn n1:
(65) doctrine (DIV3)
760
Page 336
3740
This hides all his spiritual deformity, covers all his imperfections. 2. A ring is put on his hand: Some understand it of Adoption:
This hides all his spiritual deformity, covers all his imperfections. 2. A ring is put on his hand: some understand it of Adoption:
d vvz d po31 j n1, vvz d po31 n2. crd dt n1 vbz vvn p-acp po31 n1: d vvb pn31 pp-f n1:
(65) doctrine (DIV3)
760
Page 336
3741
A ring with his fathers seal, acknowledging him to be of his family: others, to the same purpose, take it to be a token of his enfranchisment.
A ring with his Father's seal, acknowledging him to be of his family: Others, to the same purpose, take it to be a token of his enfranchisement.
dt n1 p-acp po31 ng1 n1, vvg pno31 pc-acp vbi pp-f po31 n1: n2-jn, p-acp dt d n1, vvb pn31 pc-acp vbi dt n1 pp-f po31 n1.
(65) doctrine (DIV3)
761
Page 336
3742
Among the Romans, none but free Citizens were to wear rings: others, for his ennoblement, among the Oriental nations, none but the Nobility had this priviledge:
Among the Roman, none but free Citizens were to wear rings: Others, for his ennoblement, among the Oriental Nations, none but the Nobilt had this privilege:
p-acp dt njp2, pix cc-acp j n2 vbdr pc-acp vvi n2: ng2-jn, c-acp po31 n1, p-acp dt jp n2, pix cc-acp dt n1 vhd d n1:
(65) doctrine (DIV3)
761
Page 337
3743
others for the seal of the spirit: The Wedding Ring was given as a ratification of Marriage;
Others for the seal of the Spirit: The Wedding Ring was given as a ratification of Marriage;
n2-jn p-acp dt n1 pp-f dt n1: dt n1 n1 vbds vvn p-acp dt n1 pp-f n1;
(65) doctrine (DIV3)
761
Page 337
3744
so now the union between Christ and the soul is sealed and confirmed. 3. Shoes are put upon his feet:
so now the Union between christ and the soul is sealed and confirmed. 3. Shoes Are put upon his feet:
av av dt n1 p-acp np1 cc dt n1 vbz vvn cc vvn. crd n2 vbr vvn p-acp po31 n2:
(65) doctrine (DIV3)
761
Page 337
3745
The feet are the affections, shoes are both for Ornament, and for saving the feet from harm:
The feet Are the affections, shoes Are both for Ornament, and for Saving the feet from harm:
dt n2 vbr dt n2, n2 vbr d p-acp n1, cc p-acp vvg dt n2 p-acp n1:
(65) doctrine (DIV3)
762
Page 337
3746
These shoes are the preparation of the Gospel of peace, Eph. 6. 15. The soul is adorned with sanctifying grace,
These shoes Are the preparation of the Gospel of peace, Ephesians 6. 15. The soul is adorned with sanctifying grace,
d n2 vbr dt n1 pp-f dt n1 pp-f n1, np1 crd crd dt n1 vbz vvn p-acp j-vvg n1,
(65) doctrine (DIV3)
762
Page 337
3747
and the affections preserved from being gravelled, and galled with the pebbles of carnal desires.
and the affections preserved from being graveled, and galled with the pebbles of carnal Desires.
cc dt n2 vvn p-acp vbg vvn, cc vvn p-acp dt n2 pp-f j n2.
(65) doctrine (DIV3)
762
Page 337
3748
4. The fatted Calf is killed [ Gr. the fatted Calf, sacrifice it ] This intends Christ,
4. The fatted Calf is killed [ Great the fatted Calf, sacrifice it ] This intends christ,
crd dt vvn n1 vbz vvn [ np1 dt vvn n1, vvb pn31 ] d vvz np1,
(65) doctrine (DIV3)
763
Page 337
3749
and may bear some respect to the Sacrament of the Supper: the soul is now spiritually fit for it, and to be invited to it.
and may bear Some respect to the Sacrament of the Supper: the soul is now spiritually fit for it, and to be invited to it.
cc vmb vvi d n1 p-acp dt n1 pp-f dt n1: dt n1 vbz av av-j j p-acp pn31, cc pc-acp vbi vvn p-acp pn31.
(65) doctrine (DIV3)
763
Page 337
3750
In summe, the best preparation is made, the soul is feasted:
In sum, the best preparation is made, the soul is feasted:
p-acp n1, dt js n1 vbz vvn, dt n1 vbz vvn:
(65) doctrine (DIV3)
763
Page 337
3751
i. e. Divine love is shed abroad, Rom. 5. 5. God gives him all his favours in titles and communicates of them to him, according to that measure which is best for him;i. e. Divine love is shed abroad, Rom. 5. 5. God gives him all his favours in titles and communicates of them to him, according to that measure which is best for him;
uh. sy. j-jn n1 vbz vvn av, np1 crd crd np1 vvz pno31 d po31 n2 p-acp n2 cc n2 pp-f pno32 p-acp pno31, vvg p-acp d n1 r-crq vbz js p-acp pno31;
(65) doctrine (DIV3)
763
Page 337
3752
and so much (at least) of Divine light is irradiated upon him, as enables him to rely upon Christ alone for life, and hope in his Grace.
and so much (At least) of Divine Light is irradiated upon him, as enables him to rely upon christ alone for life, and hope in his Grace.
cc av av-d (p-acp ds) pp-f j-jn n1 vbz vvn p-acp pno31, c-acp vvz pno31 pc-acp vvi p-acp np1 av-j p-acp n1, cc vvb p-acp po31 n1.
(65) doctrine (DIV3)
763
Page 337
3753
This must needs be a joyful day; for, 1. It is the day of Jubile, which was alwayes joyful:
This must needs be a joyful day; for, 1. It is the day of Jubilee, which was always joyful:
d vmb av vbi dt j n1; p-acp, crd pn31 vbz dt n1 pp-f n1, r-crq vbds av j:
(65) doctrine (DIV3)
763
Page 337
3754
Now the servant of sin goes out free;
Now the servant of since Goes out free;
av dt n1 pp-f n1 vvz av j;
(65) doctrine (DIV3)
764
Page 338
3755
he that had before bound himself to a stranger, to Satan and his lusts, is set at liberty.
he that had before bound himself to a stranger, to Satan and his Lustiest, is Set At liberty.
pns31 cst vhd a-acp vvn px31 p-acp dt n1, p-acp np1 cc po31 n2, vbz vvn p-acp n1.
(65) doctrine (DIV3)
764
Page 338
3756
2. It is his Wedding day: which is alwayes celebrated with symptomes of joy; more especially, when a Beggar is married to a Prince;
2. It is his Wedding day: which is always celebrated with symptoms of joy; more especially, when a Beggar is married to a Prince;
crd pn31 vbz po31 n1 n1: r-crq vbz av vvn p-acp n2 pp-f n1; av-dc av-j, c-crq dt n1 vbz vvn p-acp dt n1;
(65) doctrine (DIV3)
765
Page 338
3757
when a condemned prisoner of Justice is honourably espoused, to the eternal Son of God. 3. It is his Birth day;
when a condemned prisoner of justice is honourably espoused, to the Eternal Son of God. 3. It is his Birth day;
c-crq dt j-vvn n1 pp-f n1 vbz av-j vvn, p-acp dt j n1 pp-f np1. crd pn31 vbz po31 n1 n1;
(65) doctrine (DIV3)
765
Page 338
3758
the day wherein he was new born:
the day wherein he was new born:
dt n1 c-crq pns31 vbds av-j vvn:
(65) doctrine (DIV3)
766
Page 338
3760
And that is a blessed day, Rev. 20. 6. Blessed is he that hath part in the first Resurrection.
And that is a blessed day, Rev. 20. 6. Blessed is he that hath part in the First Resurrection.
cc d vbz dt j-vvn n1, n1 crd crd j-vvn vbz pns31 cst vhz n1 p-acp dt ord n1.
(65) doctrine (DIV3)
766
Page 338
3761
4. It is the day of his Adoption;
4. It is the day of his Adoption;
crd pn31 vbz dt n1 pp-f po31 n1;
(65) doctrine (DIV3)
767
Page 338
3762
the day wherein the King of Glory entitles him his son, gives him a new Name,
the day wherein the King of Glory entitles him his son, gives him a new Name,
dt n1 c-crq dt n1 pp-f n1 vvz pno31 po31 n1, vvz pno31 dt j n1,
(65) doctrine (DIV3)
767
Page 338
3763
and seals up to him an irreversible deed of conveyance, wherein he confirms him in title to an inheritance worth many Worlds. USE, 1: For Information.
and Seals up to him an irreversible deed of conveyance, wherein he confirms him in title to an inheritance worth many World's. USE, 1: For Information.
cc vvz a-acp p-acp pno31 dt j n1 pp-f n1, c-crq pns31 vvz pno31 p-acp n1 p-acp dt n1 n1 d n2. n1, vvn: c-acp np1.
(65) doctrine (DIV3)
767
Page 338
3764
1. Here we see how sincerely God speaketh, when he saith, As I live I delight not in the death of a sinner,
1. Here we see how sincerely God speaks, when he Says, As I live I delight not in the death of a sinner,
crd av pns12 vvb c-crq av-j np1 vvz, c-crq pns31 vvz, c-acp pns11 vvb pns11 vvb xx p-acp dt n1 pp-f dt n1,
(65) doctrine (DIV3)
769
Page 338
3765
but had rather he should repent and live. but had rather he should Repent and live.
cc-acp vhd av-c pns31 vmd vvi cc vvi.
(65) doctrine (DIV3)
769
Page 338
3766
The satisfaction which he expresseth himself to take in a sinners conversion, is an abundant confirmation of it.
The satisfaction which he Expresses himself to take in a Sinners conversion, is an abundant confirmation of it.
dt n1 r-crq pns31 vvz px31 pc-acp vvi p-acp dt ng1 n1, vbz dt j n1 pp-f pn31.
(65) doctrine (DIV3)
769
Page 338
3767
If after God hath said and sworn it in his Word, there should any make a doubt of it, let him go to the converted sinner,
If After God hath said and sworn it in his Word, there should any make a doubt of it, let him go to the converted sinner,
cs p-acp np1 vhz vvn cc vvn pn31 p-acp po31 n1, a-acp vmd d vvi dt n1 pp-f pn31, vvb pno31 vvi p-acp dt vvn n1,
(65) doctrine (DIV3)
769
Page 339
3768
and he shall tell him such a story of God's abundant love, and that precious entertainment that he gave him,
and he shall tell him such a story of God's abundant love, and that precious entertainment that he gave him,
cc pns31 vmb vvi pno31 d dt n1 pp-f npg1 j n1, cc cst j n1 cst pns31 vvd pno31,
(65) doctrine (DIV3)
769
Page 339
3769
as shall make it evidently appear.
as shall make it evidently appear.
c-acp vmb vvi pn31 av-j vvi.
(65) doctrine (DIV3)
769
Page 339
3770
If God did not take great delight in our Conversion, can we think that he would make such a royal feast to entertain us,
If God did not take great delight in our Conversion, can we think that he would make such a royal feast to entertain us,
cs np1 vdd xx vvi j n1 p-acp po12 n1, vmb pns12 vvi cst pns31 vmd vvi d dt j n1 pc-acp vvi pno12,
(65) doctrine (DIV3)
769
Page 339
3771
& confer so many & such unspeakable benefits and blessings upon us? Do men use to kill and slay, to make noble feasts for the entertainment of those whom they have no delight to see?
& confer so many & such unspeakable benefits and blessings upon us? Do men use to kill and slay, to make noble feasts for the entertainment of those whom they have no delight to see?
cc vvi av d cc d j n2 cc n2 p-acp pno12? vdb n2 vvi pc-acp vvi cc vvi, pc-acp vvi j n2 p-acp dt n1 pp-f d ro-crq pns32 vhb dx n1 pc-acp vvi?
(65) doctrine (DIV3)
769
Page 339
3772
2. Here we see a reason why the affections of the soul do often appear more ardent and overflowing towards God, about,
2. Here we see a reason why the affections of the soul do often appear more Ardent and overflowing towards God, about,
crd av pns12 vvb dt n1 q-crq dt n2 pp-f dt n1 vdb av vvi av-dc j cc j-vvg p-acp np1, a-acp,
(65) doctrine (DIV3)
770
Page 339
3773
or quickly after Conversion, than afterwards, and discover themselves, both, 1. In an extraordinary delight in spiritual duties:
or quickly After Conversion, than afterwards, and discover themselves, both, 1. In an extraordinary delight in spiritual duties:
cc av-j p-acp n1, cs av, cc vvi px32, av-d, crd p-acp dt j n1 p-acp j n2:
(65) doctrine (DIV3)
770
Page 339
3774
The soul now can scarce find opportunity to do any thing else, but read, hear pray, meditate, confer with Christians, &c. Why is it their Wedding day, it is a feast day with them,
The soul now can scarce find opportunity to do any thing Else, but read, hear pray, meditate, confer with Christians, etc. Why is it their Wedding day, it is a feast day with them,
dt n1 av vmb av-j vvi n1 pc-acp vdi d n1 av, cc-acp vvb, vvb vvb, vvi, vvb p-acp np1, av q-crq vbz pn31 po32 n1 n1, pn31 vbz dt n1 n1 p-acp pno32,
(65) doctrine (DIV3)
771
Page 339
3775
and they cannot but be ravished with it:
and they cannot but be ravished with it:
cc pns32 vmbx p-acp vbi vvn p-acp pn31:
(65) doctrine (DIV3)
771
Page 339
3776
It is a new world with a Prodigal, when come from a famine to such plenty and delicacy.
It is a new world with a Prodigal, when come from a famine to such plenty and delicacy.
pn31 vbz dt j n1 p-acp dt j-jn, c-crq vvn p-acp dt n1 p-acp d n1 cc n1.
(65) doctrine (DIV3)
771
Page 339
3777
2. In a cotempt of the world and things of it in comparison of these things;
2. In a contempt of the world and things of it in comparison of these things;
crd p-acp dt n1 pp-f dt n1 cc n2 pp-f pn31 p-acp n1 pp-f d n2;
(65) doctrine (DIV3)
772
Page 339
3778
slighting and scarce regarding of any thing here below; only taken with heavenly things, and desirous, to depart and be with Christ;
slighting and scarce regarding of any thing Here below; only taken with heavenly things, and desirous, to depart and be with christ;
vvg cc av-j vvg pp-f d n1 av a-acp; av-j vvn p-acp j n2, cc j, pc-acp vvi cc vbi p-acp np1;
(65) doctrine (DIV3)
772
Page 339
3779
willing to have no more to do here if might be:
willing to have no more to do Here if might be:
vvg pc-acp vhi dx dc pc-acp vdi av cs n1 vbb:
(65) doctrine (DIV3)
772
Page 340
3780
How can it almost be otherwise? Who can but think it good seeing, tasting, enjoying the love of God? and relishing the sweetness of the streams, to long to be at the Well head of all this? but when these treats are something over,
How can it almost be otherwise? Who can but think it good seeing, tasting, enjoying the love of God? and relishing the sweetness of the streams, to long to be At the Well head of all this? but when these treats Are something over,
c-crq vmb pn31 av vbi av? q-crq vmb cc-acp vvi pn31 j n-vvg, j-vvg, vvg dt n1 pp-f np1? cc vvg dt n1 pp-f dt n2, p-acp j pc-acp vbi p-acp dt av n1 pp-f d d? cc-acp c-crq d n2 vbr pi p-acp,
(65) doctrine (DIV3)
772
Page 340
3781
and he goe from his feast to his work, and there meets with difficulties, and many temptations;
and he go from his feast to his work, and there meets with difficulties, and many temptations;
cc pns31 vvi p-acp po31 n1 p-acp po31 n1, cc a-acp vvz p-acp n2, cc d n2;
(65) doctrine (DIV3)
772
Page 340
3782
now he is sometimes at a stand, his affections cooled with carnal things, and his heart distracted with worldly cares:
now he is sometime At a stand, his affections cooled with carnal things, and his heart distracted with worldly Cares:
av pns31 vbz av p-acp dt n1, po31 n2 vvn p-acp j n2, cc po31 n1 vvn p-acp j n2:
(65) doctrine (DIV3)
772
Page 340
3783
Hence it is that we sometimes hear God calling his people back to their first love, Rev. 2. 5.
Hence it is that we sometime hear God calling his people back to their First love, Rev. 2. 5.
av pn31 vbz cst pns12 av vvb np1 vvg po31 n1 av p-acp po32 ord n1, n1 crd crd
(65) doctrine (DIV3)
772
Page 340
3784
3. Here also see a Reason why Believers have usually more ravishments and extasies, and abounding comforts at first Conversion, than afterwards:
3. Here also see a Reason why Believers have usually more ravishments and ecstasies, and abounding comforts At First Conversion, than afterwards:
crd av av vvi dt n1 q-crq n2 vhb av-j n1 n2 cc n2, cc vvg n2 p-acp ord n1, cs av:
(65) doctrine (DIV3)
773
Page 340
3785
It is because the robe is now brought out to them and put on, &c. It is the most glorious entertainment they were ever at,
It is Because the robe is now brought out to them and put on, etc. It is the most glorious entertainment they were ever At,
pn31 vbz p-acp dt n1 vbz av vvn av p-acp pno32 cc vvi a-acp, av pn31 vbz dt av-ds j n1 pns32 vbdr av p-acp,
(65) doctrine (DIV3)
773
Page 340
3786
and they themselves the occasion of it; as long as this feast lasts it must needs be so: therefore,
and they themselves the occasion of it; as long as this feast lasts it must needs be so: Therefore,
cc pns32 px32 dt n1 pp-f pn31; c-acp av-j c-acp d n1 vvz pn31 vmb av vbi av: av,
(65) doctrine (DIV3)
773
Page 340
3787
1. Be sure if it be thus at this time, lay in against a time of want:
1. Be sure if it be thus At this time, lay in against a time of want:
crd vbb j cs pn31 vbb av p-acp d n1, vvb p-acp p-acp dt n1 pp-f n1:
(65) doctrine (DIV3)
774
Page 340
3788
that may come before you think of it.
that may come before you think of it.
cst vmb vvi p-acp pn22 vvb pp-f pn31.
(65) doctrine (DIV3)
774
Page 340
3789
Store your selves now with the experiences of the love expressions which God reveals himself to you in:
Store your selves now with the experiences of the love expressions which God reveals himself to you in:
n1 po22 n2 av p-acp dt n2 pp-f dt n1 n2 r-crq np1 vvz px31 p-acp pn22 p-acp:
(65) doctrine (DIV3)
774
Page 340
3790
It is not impossible but it may be such a time with you, as you shall never have the like opportunity while you live again.
It is not impossible but it may be such a time with you, as you shall never have the like opportunity while you live again.
pn31 vbz xx j p-acp pn31 vmb vbi d dt n1 p-acp pn22, c-acp pn22 vmb av-x vhi dt j n1 cs pn22 vvb av.
(65) doctrine (DIV3)
774
Page 340
3791
2. And if at any time afterwards in your Christian race, you meet with doubts and darkness,
2. And if At any time afterwards in your Christian raze, you meet with doubts and darkness,
crd cc cs p-acp d n1 av p-acp po22 njp n1, pn22 vvb p-acp n2 cc n1,
(65) doctrine (DIV3)
775
Page 341
3792
and are put to a stand in regard of your spiritual state, be sure to have recourse to the day of espousals:
and Are put to a stand in regard of your spiritual state, be sure to have recourse to the day of espousals:
cc vbr vvn p-acp dt n1 p-acp n1 pp-f po22 j n1, vbb j pc-acp vhi n1 p-acp dt n1 pp-f n2:
(65) doctrine (DIV3)
775
Page 341
3793
Call to mind the Garment, the Ring, the fatted Calf, &c. Psal. 77. 10. I will remember the years of the right hand of the most High.
Call to mind the Garment, the Ring, the fatted Calf, etc. Psalm 77. 10. I will Remember the Years of the right hand of the most High.
vvb pc-acp vvi dt n1, dt n1, dt vvn n1, av np1 crd crd pns11 vmb vvi dt n2 pp-f dt j-jn n1 pp-f dt av-ds j.
(65) doctrine (DIV3)
775
Page 341
3794
USE, 2. For Exhortation and encouragement unto awakened Sinners in special, to repent, and return to God;USE, 2. For Exhortation and encouragement unto awakened Sinners in special, to Repent, and return to God;
vvb, crd p-acp n1 cc n1 p-acp vvn n2 p-acp j, pc-acp vvi, cc vvi p-acp np1;
(65) doctrine (DIV3)
776
Page 341
3795
to fall down at his feet and beg his grace and favour, to confess your unworthiness:
to fallen down At his feet and beg his grace and favour, to confess your unworthiness:
pc-acp vvi a-acp p-acp po31 n2 cc vvi po31 n1 cc n1, pc-acp vvi po22 n1:
(65) doctrine (DIV3)
776
Page 341
3796
Oh, long for the day of Conversion, it will be a joyful day. God himself will rejoyce in thee;
O, long for the day of Conversion, it will be a joyful day. God himself will rejoice in thee;
uh, av-j p-acp dt n1 pp-f n1, pn31 vmb vbi dt j n1. np1 px31 vmb vvi p-acp pno21;
(65) doctrine (DIV3)
776
Page 341
3797
it is well pleasing to God, it is his delight, he takes pleasure in the Sinners return;
it is well pleasing to God, it is his delight, he Takes pleasure in the Sinners return;
pn31 vbz av vvg p-acp np1, pn31 vbz po31 n1, pns31 vvz n1 p-acp dt n2 vvb;
(65) doctrine (DIV3)
776
Page 341
3798
thou canst not give him greater content by any thing.
thou Canst not give him greater content by any thing.
pns21 vm2 xx vvi pno31 jc n1 p-acp d n1.
(65) doctrine (DIV3)
776
Page 341
3799
Thou wilt afford matter of joy to the blessed Angels, who are exceedingly satisfied in the glory of God, and Salvation of Sinners.
Thou wilt afford matter of joy to the blessed Angels, who Are exceedingly satisfied in the glory of God, and Salvation of Sinners.
pns21 vm2 vvi n1 pp-f n1 p-acp dt j-vvn n2, r-crq vbr av-vvg vvn p-acp dt n1 pp-f np1, cc n1 pp-f n2.
(65) doctrine (DIV3)
776
Page 341
3800
Thou wilt glad the souls of glorified Saints, if not now because they know it not,
Thou wilt glad the Souls of glorified Saints, if not now Because they know it not,
pns21 vm2 vvi dt n2 pp-f vvn n2, cs xx av c-acp pns32 vvb pn31 xx,
(65) doctrine (DIV3)
776
Page 341
3801
yet when thou shalt go to them, and thy presence in that General Assembly of the first born shall be a witness to it,
yet when thou shalt go to them, and thy presence in that General Assembly of the First born shall be a witness to it,
av c-crq pns21 vm2 vvi p-acp pno32, cc po21 n1 p-acp d j n1 pp-f dt ord vvn vmb vbi dt n1 p-acp pn31,
(65) doctrine (DIV3)
776
Page 341
3802
then will they magnifie God for it, and take pleasure in thee. Thou shalt wondrously refresh the souls of militant saints;
then will they magnify God for it, and take pleasure in thee. Thou shalt wondrously refresh the Souls of militant Saints;
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(65) doctrine (DIV3)
776
Page 341
3803
thy Godly Parents, faithful Ministers, pious neighbours, these shall have smiles instead of tears; and shall take delight in reaping the fruit of their many prayers, and counsels.
thy Godly Parents, faithful Ministers, pious neighbours, these shall have smiles instead of tears; and shall take delight in reaping the fruit of their many Prayers, and Counsels.
po21 j n2, j n2, j n2, d vmb vhi n2 av pp-f n2; cc vmb vvi n1 p-acp vvg dt n1 pp-f po32 d n2, cc n2.
(65) doctrine (DIV3)
776
Page 341
3804
Thou wilt grieve none but Devils and devilish men. Nay, it is thy own concern;
Thou wilt grieve none but Devils and devilish men. Nay, it is thy own concern;
pns21 vm2 vvi pix cc-acp n2 cc j n2. uh-x, pn31 vbz po21 d vvi;
(65) doctrine (DIV3)
776
Page 342
3805
thou art now mourning, thou shalt then rejoyce and be filled with unspeakable gladness of heart:
thou art now mourning, thou shalt then rejoice and be filled with unspeakable gladness of heart:
pns21 vb2r av vvg, pns21 vm2 av vvi cc vbi vvn p-acp j n1 pp-f n1:
(65) doctrine (DIV3)
776
Page 342
3806
Nay, God himself will make a feast for thee, a Wedding day shall be kept with greatest solemnity,
Nay, God himself will make a feast for thee, a Wedding day shall be kept with greatest solemnity,
uh-x, np1 px31 vmb vvi dt n1 p-acp pno21, dt n1 n1 vmb vbi vvn p-acp js n1,
(65) doctrine (DIV3)
776
Page 342
3807
and thou thy self shall be the subject of all those triumphs and songs of joy: Oh then all!
and thou thy self shall be the Subject of all those Triumphos and songs of joy: O then all!
cc pns21 po21 n1 vmb vbi dt n-jn pp-f d d n2 cc n2 pp-f n1: uh av av-d!
(65) doctrine (DIV3)
776
Page 342
3808
forsake satan's camp, come over unto the Lord Jesus Christ;
forsake satan's camp, come over unto the Lord jesus christ;
vvb ng1 n1, vvb a-acp p-acp dt n1 np1 np1;
(65) doctrine (DIV3)
776
Page 342
3809
then shall those that have been grieved for your sin and obstinancy, have their hearts refreshed by you;
then shall those that have been grieved for your since and obstinacy, have their hearts refreshed by you;
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(65) doctrine (DIV3)
776
Page 342
3810
and all rejoyce together with you in your Conversion.
and all rejoice together with you in your Conversion.
cc d vvb av p-acp pn22 p-acp po22 n1.
(65) doctrine (DIV3)
776
Page 342
3830
Though God works a miracle upon Philip to bring him to him, yet the Eunuch must receive the Gospel by ordinary means: and the ground is, 1: Negatively;
Though God works a miracle upon Philip to bring him to him, yet the Eunuch must receive the Gospel by ordinary means: and the ground is, 1: Negatively;
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(67) doctrine (DIV3)
782
Page 345
3831
not for want of power in God; he needs not the assistance of Angels or men; he sometimes doth without them;
not for want of power in God; he needs not the assistance of Angels or men; he sometime does without them;
xx p-acp n1 pp-f n1 p-acp np1; pns31 vvz xx dt n1 pp-f n2 cc n2; pns31 av vdz p-acp pno32;
(67) doctrine (DIV3)
783
Page 345
3832
though to keep up and credit his appointed order, it is but seldom. 2: Positively; God doth it: 1: To suit our nature:
though to keep up and credit his appointed order, it is but seldom. 2: Positively; God does it: 1: To suit our nature:
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(67) doctrine (DIV3)
783
Page 345
3833
the People begged that Moses might speak to them: God speaks to us familiarly when he speaks by men like our selves. 2: To honour his servants:
the People begged that Moses might speak to them: God speaks to us familiarly when he speaks by men like our selves. 2: To honour his Servants:
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(67) doctrine (DIV3)
785
Page 345
3834
it is an honour to any creature to be used by God in any service of his;
it is an honour to any creature to be used by God in any service of his;
pn31 vbz dt n1 p-acp d n1 pc-acp vbi vvn p-acp np1 p-acp d n1 pp-f png31;
(67) doctrine (DIV3)
786
Page 345
3835
but to be used in the greatest work, that is so much more; this is it which so elevates Paul, Eph: 3: 8:
but to be used in the greatest work, that is so much more; this is it which so elevates Paul, Ephesians: 3: 8:
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(67) doctrine (DIV3)
786
Page 345
3836
To me, who am less than the least of all Saints, is this grace given, &c. USE, 1: For Information, 1: See their folly who, contemning the servants of Christ, expect all their comforts and benefits to come from himself immediatly:To me, who am less than the least of all Saints, is this grace given, etc. USE, 1: For Information, 1: See their folly who, contemning the Servants of christ, expect all their comforts and benefits to come from himself immediately:
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(67) doctrine (DIV3)
786
Page 345
3837
They scorn to receive the best robe, &c. at the hands of Christ's Servants, but must have it from him without means,
They scorn to receive the best robe, etc. At the hands of Christ's Servants, but must have it from him without means,
pns32 vvb pc-acp vvi dt js n1, av p-acp dt n2 pp-f npg1 n2, cc-acp vmb vhi pn31 p-acp pno31 p-acp n2,
(67) doctrine (DIV3)
788
Page 345
3850
Though it be true that God only can give it, and all means avail not without his blessing,
Though it be true that God only can give it, and all means avail not without his blessing,
cs pn31 vbb j cst np1 av-j vmb vvi pn31, cc d n2 vvb xx p-acp po31 n1,
(67) doctrine (DIV3)
790
Page 346
3838
though (should God grant us our desire) it is most suitable that his Servants should be helpful in it;
though (should God grant us our desire) it is most suitable that his Servants should be helpful in it;
cs (vmd np1 vvi pno12 po12 n1) pn31 vbz av-ds j cst po31 n2 vmd vbi j p-acp pn31;
(67) doctrine (DIV3)
788
Page 345
3839
yet it is a strange frame in a Prodigal, that he will be limiting his Father,
yet it is a strange frame in a Prodigal, that he will be limiting his Father,
av pn31 vbz dt j n1 p-acp dt j-jn, cst pns31 vmb vbi vvg po31 n1,
(67) doctrine (DIV3)
788
Page 346
3840
and telling him how he shall relieve him, or not at all? What? Can we not see the father's love in the gift,
and telling him how he shall relieve him, or not At all? What? Can we not see the Father's love in the gift,
cc vvg pno31 c-crq pns31 vmb vvi pno31, cc xx p-acp d? q-crq? vmb pns12 xx vvi dt ng1 n1 p-acp dt n1,
(67) doctrine (DIV3)
788
Page 346
3841
because it is sent by the hand of a Messenger? Well; if God's own way cannot content men, they are like to go without his blessing.
Because it is sent by the hand of a Messenger? Well; if God's own Way cannot content men, they Are like to go without his blessing.
c-acp pn31 vbz vvn p-acp dt n1 pp-f dt n1? uh-av; cs npg1 d n1 vmbx vvi n2, pns32 vbr j pc-acp vvi p-acp po31 n1.
(67) doctrine (DIV3)
788
Page 346
3842
2. That those are likely to receive the greatest manifestations of Gods love to their soul, that are most careful and diligent in giving attendance to the Ordinances.
2. That those Are likely to receive the greatest manifestations of God's love to their soul, that Are most careful and diligent in giving attendance to the Ordinances.
crd cst d vbr j pc-acp vvi dt js n2 pp-f npg1 n1 p-acp po32 n1, cst vbr av-ds j cc j p-acp vvg n1 p-acp dt n2.
(67) doctrine (DIV3)
789
Page 346
3843
In heaven indeed, we shall derive all immediatly from Christ, but upon earth it is otherwise:
In heaven indeed, we shall derive all immediately from christ, but upon earth it is otherwise:
p-acp n1 av, pns12 vmb vvi d av-j p-acp np1, cc-acp p-acp n1 pn31 vbz av:
(67) doctrine (DIV3)
789
Page 346
3844
Hence that promise, Prov. 8. 35, 36. Blessed is the man that heareth me, watching daily at my Gates, &c. It is vain for men to depend upon immediate revelations;
Hence that promise, Curae 8. 35, 36. Blessed is the man that hears me, watching daily At my Gates, etc. It is vain for men to depend upon immediate revelations;
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(67) doctrine (DIV3)
789
Page 346
3845
Moses and the Prophets they have, let them use them. Gods way is in his Temple. Moses and the prophets they have, let them use them. God's Way is in his Temple.
np1 cc dt n2 pns32 vhb, vvb pno32 vvi pno32. npg1 n1 vbz p-acp po31 n1.
(67) doctrine (DIV3)
789
Page 346
3846
David desires to dwell in Gods house, there to behold his beauty, Psal. 27. 4. and declares such as do so, to be blessed,David Desires to dwell in God's house, there to behold his beauty, Psalm 27. 4. and declares such as do so, to be blessed,
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(67) doctrine (DIV3)
789
Page 346
3847
because they will still be praising him, Psal. 84. 4. i. e. they will be alwayes finding matter of praise. USE, For Exhortation:
Because they will still be praising him, Psalm 84. 4. i. e. they will be always finding matter of praise. USE, For Exhortation:
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(67) doctrine (DIV3)
789
Page 346
3848
It may advise all such as would receive the spiritual blessings of the Gospel, to make use of the help of Christ's Servants, his Ministers.
It may Advice all such as would receive the spiritual blessings of the Gospel, to make use of the help of Christ's Servants, his Ministers.
pn31 vmb vvi d d c-acp vmd vvi dt j n2 pp-f dt n1, pc-acp vvi n1 pp-f dt n1 pp-f npg1 n2, po31 n2.
(67) doctrine (DIV3)
790
Page 346
3849
Do you want help, relief, comfort? repair to them.
Do you want help, relief, Comfort? repair to them.
vdb pn22 vvi n1, n1, n1? vvb p-acp pno32.
(67) doctrine (DIV3)
790
Page 346
3851
yet is also true, that by them he dispenseth it ordinarily:
yet is also true, that by them he dispenseth it ordinarily:
av vbz av j, cst p-acp pno32 pns31 vvz pn31 av-j:
(67) doctrine (DIV3)
790
Page 347
3812
DOCT. 1. God useth his Servants as instruments •n bestowing his spiritual blessing upon his Children.
DOCT. 1. God uses his Servants as Instruments •n bestowing his spiritual blessing upon his Children.
np1. crd np1 vvz po31 n2 c-acp n2 av vvg po31 j n1 p-acp po31 n2.
(67) doctrine (DIV3)
777
Page 343
3813
He doth not usually dispense these things immediatly, but in and with the means. We may here consider. 1. Who are these Servants. 2. The confirmation of the Doctrine.
He does not usually dispense these things immediately, but in and with the means. We may Here Consider. 1. Who Are these Servants. 2. The confirmation of the Doctrine.
pns31 vdz xx av-j vvi d n2 av-j, cc-acp p-acp cc p-acp dt n2. pns12 vmb av vvi. crd q-crq vbr d n2. crd dt n1 pp-f dt n1.
(67) doctrine (DIV3)
778
Page 343
3814
1. Who are these Servants?
1. Who Are these Servants?
crd q-crq vbr d n2?
(67) doctrine (DIV3)
779
Page 343
3815
Answ. Touching the Ministry of the Holy Angels, though the thing be a truth, Heb. 1. 14. Yet the way is more secret:Answer Touching the Ministry of the Holy Angels, though the thing be a truth, Hebrew 1. 14. Yet the Way is more secret:
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(67) doctrine (DIV3)
780
Page 343
3858
Let then the messages of peace be welcome to you; if God sends you comfort by his Servants, do not refuse, but receive it.
Let then the messages of peace be welcome to you; if God sends you Comfort by his Servants, do not refuse, but receive it.
vvb av dt n2 pp-f n1 vbb j-jn p-acp pn22; cs np1 vvz pn22 vvb p-acp po31 n2, vdb xx vvi, cc-acp vvb pn31.
(67) doctrine (DIV3)
790
Page 347
3857
but God comes where he will, and may justly leave you without the blessing, if you dispise his way:
but God comes where he will, and may justly leave you without the blessing, if you despise his Way:
cc-acp np1 vvz c-crq pns31 vmb, cc vmb av-j vvi pn22 p-acp dt n1, cs pn22 vvb po31 n1:
(67) doctrine (DIV3)
790
Page 347
3856
What can such an one stead me? I answer, not at all of himself,
What can such an one stead me? I answer, not At all of himself,
q-crq vmb d dt pi vvb pno11? pns11 vvb, xx p-acp d pp-f px31,
(67) doctrine (DIV3)
790
Page 347
3855
Are you in trouble and want help? May you not blame your selves? You say, Alas!
are you in trouble and want help? May you not blame your selves? You say, Alas!
vbr pn22 p-acp n1 cc vvi n1? vmb pn22 xx vvi po22 n2? pn22 vvb, uh!
(67) doctrine (DIV3)
790
Page 347
3854
not from any vertue in him, but from the grace of God, who will thus own his own appointments.
not from any virtue in him, but from the grace of God, who will thus own his own appointments.
xx p-acp d n1 p-acp pno31, cc-acp p-acp dt n1 pp-f np1, r-crq vmb av d po31 d n2.
(67) doctrine (DIV3)
790
Page 347
3853
Truth may be the same, spoken by a Minister and another, and yet it may come with more efficacy from such an one, than from another;
Truth may be the same, spoken by a Minister and Another, and yet it may come with more efficacy from such an one, than from Another;
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(67) doctrine (DIV3)
790
Page 347
3852
Now, as the means are appointed by God, so he honours them with the presence and efficacy of his spirit, which else is not to be expected, where there are such advantages.
Now, as the means Are appointed by God, so he honours them with the presence and efficacy of his Spirit, which Else is not to be expected, where there Are such advantages.
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(67) doctrine (DIV3)
790
Page 347
3816
and I verily believe they do more for the Saints than they are aware of,
and I verily believe they do more for the Saints than they Are aware of,
cc pns11 av-j vvb pns32 vdb av-dc p-acp dt n2 cs pns32 vbr j pp-f,
(67) doctrine (DIV3)
780
Page 343
3817
and may be as active in suggestion of that which is good, as satan that which is evil:
and may be as active in suggestion of that which is good, as satan that which is evil:
cc vmb vbi a-acp j p-acp n1 pp-f d r-crq vbz j, c-acp n1 cst r-crq vbz j-jn:
(67) doctrine (DIV3)
780
Page 343
3818
But I shall not adventure here to particularize, therefore,
But I shall not adventure Here to particularise, Therefore,
cc-acp pns11 vmb xx vvi av pc-acp vvi, av,
(67) doctrine (DIV3)
780
Page 343
3819
2. By these servants we may understand the Ministers of the Gospel, who are appointed to this end, to be labourers under Christ for the help of the Elect,
2. By these Servants we may understand the Ministers of the Gospel, who Are appointed to this end, to be labourers under christ for the help of the Elect,
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(67) doctrine (DIV3)
781
Page 344
3820
and bringing of them to Glory, Eph. 4. 10, 11, 12. these are therefore called Ambassadours for Christ, 2 Cor. 5. 20. Now Ambassadours are the representatives of their Princes,
and bringing of them to Glory, Ephesians 4. 10, 11, 12. these Are Therefore called ambassadors for christ, 2 Cor. 5. 20. Now ambassadors Are the representatives of their Princes,
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(67) doctrine (DIV3)
781
Page 344
3821
and manage forreign affairs in their name; and these do dispence for Christ the Gospel of Reconciliation. vers.
and manage foreign affairs in their name; and these do dispense for christ the Gospel of Reconciliation. vers.
cc vvi j n2 p-acp po32 n1; cc d vdb vvi p-acp np1 dt n1 pp-f n1. fw-la.
(67) doctrine (DIV3)
781
Page 344
3822
19. Hence they are called Ministers, and Stewards, 1 Cor. 4. 1. Whose work is to distribute their Masters Estate according to order.
19. Hence they Are called Ministers, and Stewards, 1 Cor. 4. 1. Whose work is to distribute their Masters Estate according to order.
crd av pns32 vbr vvn n2, cc n2, crd np1 crd crd rg-crq n1 vbz pc-acp vvi po32 ng1 n1 vvg p-acp n1.
(67) doctrine (DIV3)
781
Page 344
3823
They are also called Deacons, 1 Cor. 3. 5. Because as they do by office distribute the outward,
They Are also called Deacons, 1 Cor. 3. 5. Because as they do by office distribute the outward,
pns32 vbr av vvn n2, crd np1 crd crd p-acp c-acp pns32 vdb p-acp n1 vvi dt j,
(67) doctrine (DIV3)
781
Page 344
3824
so do these the spiritual treasures. 2. For Confirmation of the Doctrine: The Scripture gives us clear light for this truth;
so do these the spiritual treasures. 2. For Confirmation of the Doctrine: The Scripture gives us clear Light for this truth;
av vdb d dt j n2. crd p-acp n1 pp-f dt n1: dt n1 vvz pno12 j n1 p-acp d n1;
(67) doctrine (DIV3)
781
Page 344
3825
besides that Allegorical direction, Cant. 1. 7, 8. See, Mal. 2. 7: The Priests lips should keep knowledge,
beside that Allegorical direction, Cant 1. 7, 8. See, Malachi 2. 7: The Priests lips should keep knowledge,
p-acp cst j n1, np1 crd crd, crd n1, np1 crd crd: dt n2 n2 vmd vvi n1,
(67) doctrine (DIV3)
782
Page 344
3826
and they should ask the Law at his mouth. Which is spoken of Gospel times: besides illustrious examples add confirmation to it;and they should ask the Law At his Mouth. Which is spoken of Gospel times: beside illustrious Examples add confirmation to it;
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(67) doctrine (DIV3)
782
Page 344
3827
that of Paul, Act. 9: 14: of Cornelius, Act: 10: of the Eunuch, Act: 8: shew what care God takes to ratifie this way.
that of Paul, Act. 9: 14: of Cornelius, Act: 10: of the Eunuch, Act: 8: show what care God Takes to ratify this Way.
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(67) doctrine (DIV3)
782
Page 344
3828
Though Paul be enlightened and awakened extraordinarily, he must be confirmed and comforted by a Minister:
Though Paul be enlightened and awakened extraordinarily, he must be confirmed and comforted by a Minister:
cs np1 vbi vvn cc vvn av-j, pns31 vmb vbi vvn cc vvn p-acp dt n1:
(67) doctrine (DIV3)
782
Page 344
3829
Though an Angel appear to comfort Cornelius and counsel him, yet his instruction and receiving the spirit, must be under Peter 's ministry:
Though an Angel appear to Comfort Cornelius and counsel him, yet his instruction and receiving the Spirit, must be under Peter is Ministry:
cs dt n1 vvb pc-acp vvi np1 cc vvi pno31, av po31 n1 cc vvg dt n1, vmb vbi p-acp np1 vbz n1:
(67) doctrine (DIV3)
782
Page 344
3861
but he calls for his servants, and commands them presently to do for him, that which shall be a real testimony of his entire love:
but he calls for his Servants, and commands them presently to do for him, that which shall be a real testimony of his entire love:
cc-acp pns31 vvz p-acp po31 n2, cc vvz pno32 av-j pc-acp vdi p-acp pno31, cst r-crq vmb vbi dt j n1 pp-f po31 j n1:
(68) doctrine (DIV3)
791
Page 348
3860
We do not here observe that the Father is mentioned to say any thing, to his humble son, weeping out his confessions to him in his arms;
We do not Here observe that the Father is mentioned to say any thing, to his humble son, weeping out his confessions to him in his arms;
pns12 vdb xx av vvi cst dt n1 vbz vvn pc-acp vvi d n1, p-acp po31 j n1, vvg av po31 n2 p-acp pno31 p-acp po31 n2;
(68) doctrine (DIV3)
791
Page 347
3859
DOCT. 2. God testifieth his love to a penitent sinner, not so much in words as in deeds.
DOCT. 2. God Testifieth his love to a penitent sinner, not so much in words as in Deeds.
np1. crd np1 vvz po31 n1 p-acp dt j-jn n1, xx av av-d p-acp n2 c-acp p-acp n2.
(68) doctrine (DIV3)
790
Page 347
3870
and shall I any longer doubt of my sonship.
and shall I any longer doubt of my sonship.
cc vmb pns11 d jc n1 pp-f po11 n1.
(68) doctrine (DIV3)
792
Page 348
3869
Nay, you may safely thus argue the case, could he do this for me if he loved me not? Am I not dealt with as a son,
Nay, you may safely thus argue the case, could he do this for me if he loved me not? Am I not dealt with as a son,
uh-x, pn22 vmb av-j av vvi dt n1, vmd pns31 vdi d p-acp pno11 cs pns31 vvd pno11 xx? vbm pns11 xx vvn p-acp p-acp dt n1,
(68) doctrine (DIV3)
792
Page 348
3868
and your interest in the Promise:
and your Interest in the Promise:
cc po22 n1 p-acp dt n1:
(68) doctrine (DIV3)
792
Page 348
3867
but I reply, is there not a convincing language in deeds? and do you find that to be wrought in you which the promise speaks of? is there suitable spiritual supply brought into your souls? Do you find that there which answers your wants? and shall not this satisfie and certifie you of your fathers love,
but I reply, is there not a convincing language in Deeds? and do you find that to be wrought in you which the promise speaks of? is there suitable spiritual supply brought into your Souls? Do you find that there which answers your Wants? and shall not this satisfy and certify you of your Father's love,
cc-acp pns11 vvb, vbz pc-acp xx dt j-vvg n1 p-acp n2? cc vdb pn22 vvi cst pc-acp vbi vvn p-acp pn22 r-crq dt n1 vvz pp-f? vbz a-acp j j n1 vvn p-acp po22 n2? vdb pn22 vvi cst a-acp r-crq vvz po22 n2? cc vmb xx d vvi cc vvi pn22 pp-f po22 ng1 n1,
(68) doctrine (DIV3)
792
Page 348
3866
you are ready to say, could I but hear or understand him to speak to me in this or that promise, it would greatly satisfie my doubts;
you Are ready to say, could I but hear or understand him to speak to me in this or that promise, it would greatly satisfy my doubts;
pn22 vbr j pc-acp vvi, vmd pns11 cc-acp vvi cc vvi pno31 pc-acp vvi p-acp pno11 p-acp d cc d n1, pn31 vmd av-j vvi po11 n2;
(68) doctrine (DIV3)
792
Page 348
3865
It may also direct us in clearing up our evidences;
It may also Direct us in clearing up our evidences;
pn31 vmb av vvi pno12 p-acp vvg a-acp po12 n2;
(68) doctrine (DIV3)
792
Page 348
3864
But now God seeing a miserable soul in distress, he takes it up into his arms, gives him what he wants, cloths his nakedness, feeds his hunger, takes away his disgrace.
But now God seeing a miserable soul in distress, he Takes it up into his arms, gives him what he Wants, clothes his nakedness, feeds his hunger, Takes away his disgrace.
cc-acp av np1 vvg dt j n1 p-acp n1, pns31 vvz pn31 a-acp p-acp po31 n2, vvz pno31 r-crq pns31 vvz, n2 po31 n1, vvz po31 n1, vvz av po31 n1.
(68) doctrine (DIV3)
792
Page 348
3863
These make many proffers and protestations: say be fed, be clothed; but mean while the needy creature may perish for all them:
These make many proffers and protestations: say be fed, be clothed; but mean while the needy creature may perish for all them:
d vvb d n2 cc n2: vvb vbb vvn, vbb vvn; p-acp j cs dt j n1 vmb vvi p-acp d pno32:
(68) doctrine (DIV3)
792
Page 348
3862
What is done for him shall speak his affection better than ten thousand complemental professions. USE, This may shew us the difference between God and men:
What is done for him shall speak his affection better than ten thousand complemental professions. USE, This may show us the difference between God and men:
q-crq vbz vdn p-acp pno31 vmb vvi po31 n1 av-jc cs crd crd j n2. n1, d vmb vvi pno12 dt n1 p-acp np1 cc n2:
(68) doctrine (DIV3)
791
Page 348
3876
They are every way like one that is dead, have no principle of spiritual life, being wholly without Sanctification, which was the informing principle of their Theological life:
They Are every Way like one that is dead, have no principle of spiritual life, being wholly without Sanctification, which was the informing principle of their Theological life:
pns32 vbr d n1 av-j pi cst vbz j, vhb dx n1 pp-f j n1, vbg av-jn p-acp n1, r-crq vbds dt vvg n1 pp-f po32 j n1:
(69) doctrine (DIV3)
794
Page 349
3875
and falls on his posterity as soon as they are born, or have a being.
and falls on his posterity as soon as they Are born, or have a being.
cc vvz p-acp po31 n1 c-acp av c-acp pns32 vbr vvn, cc vhb dt vbg.
(69) doctrine (DIV3)
794
Page 349
3874
the natural man is spiritually dead, Eph. 2. 1. This part of the curse actually fell upon Adam, as soon as he fell,
the natural man is spiritually dead, Ephesians 2. 1. This part of the curse actually fell upon Adam, as soon as he fell,
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(69) doctrine (DIV3)
794
Page 349
3873
1. Of one that was dead, and is now alive:
1. Of one that was dead, and is now alive:
crd pp-f crd cst vbds j, cc vbz av j:
(69) doctrine (DIV3)
794
Page 349
3872
This is expressed, vers. 24. under two resemblances, wherein the state of man before and after conversion is opposed;
This is expressed, vers. 24. under two resemblances, wherein the state of man before and After conversion is opposed;
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(69) doctrine (DIV3)
793
Page 349
3871
DOCT. 3. There is a very eminent and glorious change wrought in Conversion.
DOCT. 3. There is a very eminent and glorious change wrought in Conversion.
np1. crd pc-acp vbz dt av j cc j n1 vvn p-acp n1.
(69) doctrine (DIV3)
792
Page 349
3896
and may rejoyce in the midst of all other sorrows and troubles.
and may rejoice in the midst of all other sorrows and Troubles.
cc vmb vvi p-acp dt n1 pp-f d j-jn n2 cc n2.
(69) doctrine (DIV3)
797
Page 350
3897
He that lives spiritually, shall live eternally, and him whom Christ hath found, he will save,
He that lives spiritually, shall live eternally, and him whom christ hath found, he will save,
pns31 cst vvz av-j, vmb vvi av-j, cc pno31 ro-crq np1 vhz vvn, pns31 vmb vvi,
(69) doctrine (DIV3)
797
Page 351
3898
and he shall be lost no more: He may have his wandrings, but he shall never wholly swerve.
and he shall be lost no more: He may have his wanderings, but he shall never wholly swerve.
cc pns31 vmb vbi vvn av-dx av-dc: pns31 vmb vhi po31 n2-vvg, cc-acp pns31 vmb av-x av-jn vvi.
(69) doctrine (DIV3)
797
Page 351
3894
these are the beginnings of eternal life: This the father gives as the reason of the joyful feast;
these Are the beginnings of Eternal life: This the father gives as the reason of the joyful feast;
d vbr dt n2 pp-f j n1: d dt n1 vvz p-acp dt n1 pp-f dt j n1;
(69) doctrine (DIV3)
797
Page 350
3893
and such as are so indeed. USE, 2. For comfort to those that find this change wrought in them:
and such as Are so indeed. USE, 2. For Comfort to those that find this change wrought in them:
cc d c-acp vbr av av. n1, crd p-acp n1 p-acp d cst vvb d n1 vvn p-acp pno32:
(69) doctrine (DIV3)
796
Page 350
3895
can you say you were dead and are alive? you have the ground of all consolation in you,
can you say you were dead and Are alive? you have the ground of all consolation in you,
vmb pn22 vvi pn22 vbdr j cc vbr j? pn22 vhb dt n1 pp-f d n1 p-acp pn22,
(69) doctrine (DIV3)
797
Page 350
3892
if they are found, they will seek and endeavour to keep in the way of peace, in Tit. 1. 16. See a vast difference between some that say they are converted,
if they Are found, they will seek and endeavour to keep in the Way of peace, in Tit. 1. 16. See a vast difference between Some that say they Are converted,
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(69) doctrine (DIV3)
796
Page 350
3891
if men have received spiritual life, they will live;
if men have received spiritual life, they will live;
cs n2 vhb vvn j n1, pns32 vmb vvi;
(69) doctrine (DIV3)
796
Page 350
3890
Let us assure our selves, that where grace hath been at work it will not be so,
Let us assure our selves, that where grace hath been At work it will not be so,
vvb pno12 vvi po12 n2, cst c-crq n1 vhz vbn p-acp n1 pn31 vmb xx vbi av,
(69) doctrine (DIV3)
796
Page 350
3888
USE, 1. To teach us how unjustly they boast of their conversion, who are still the same that they were; no changlings;USE, 1. To teach us how unjustly they boast of their conversion, who Are still the same that they were; no changelings;
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(69) doctrine (DIV3)
796
Page 350
3889
whose lives and conversations are as dead and sapless and unfavoury as ever; who are wandring from God and from his wayes:
whose lives and conversations Are as dead and sapless and unfavour as ever; who Are wandering from God and from his ways:
rg-crq n2 cc n2 vbr a-acp j cc j cc j c-acp av; r-crq vbr vvg p-acp np1 cc p-acp po31 n2:
(69) doctrine (DIV3)
796
Page 350
3887
and now he is going to eternal happiness, and shall arrive at glory.
and now he is going to Eternal happiness, and shall arrive At glory.
cc av pns31 vbz vvg p-acp j n1, cc vmb vvi p-acp n1.
(69) doctrine (DIV3)
795
Page 350
3886
grace hath sought and found him in the mountains, set him in his right way, and becomes his conducter;
grace hath sought and found him in the Mountains, Set him in his right Way, and becomes his Conductor;
n1 vhz vvn cc vvd pno31 p-acp dt n2, vvb pno31 p-acp po31 j-jn n1, cc vvz po31 n1;
(69) doctrine (DIV3)
795
Page 350
3885
and will certainly be lost for ever, if grace follow him not into the Wilderness: seek him out, take him up into arms of mercy and bring him home: But the Convert is found;
and will Certainly be lost for ever, if grace follow him not into the Wilderness: seek him out, take him up into arms of mercy and bring him home: But the Convert is found;
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(69) doctrine (DIV3)
795
Page 350
3884
is in a wilderness and cannot find the way out of it; cannot tell where he is, nor what he is doing, nor whither he is going,
is in a Wilderness and cannot find the Way out of it; cannot tell where he is, nor what he is doing, nor whither he is going,
vbz p-acp dt n1 cc vmbx vvi dt n1 av pp-f pn31; vmbx vvi c-crq pns31 vbz, ccx r-crq pns31 vbz vdg, ccx c-crq pns31 vbz vvg,
(69) doctrine (DIV3)
795
Page 349
3883
Every Son and Daughter of Adam is lost, gone astray, knows not the way of peace;
Every Son and Daughter of Adam is lost, gone astray, knows not the Way of peace;
d n1 cc n1 pp-f np1 vbz vvn, vvn av, vvz xx dt n1 pp-f n1;
(69) doctrine (DIV3)
795
Page 349
3882
2. Of one that was lost, and is found:
2. Of one that was lost, and is found:
crd pp-f crd cst vbds vvn, cc vbz vvn:
(69) doctrine (DIV3)
795
Page 349
3881
and glorifying of him in his life; he can now savour the things of God, and walk in his wayes.
and glorifying of him in his life; he can now savour the things of God, and walk in his ways.
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(69) doctrine (DIV3)
794
Page 349
3880
the Image of God is restored, his eyes are opened, ears bored, and he is made capable of doing God service,
the Image of God is restored, his eyes Are opened, ears bored, and he is made capable of doing God service,
dt n1 pp-f np1 vbz vvn, po31 n2 vbr vvn, n2 vvn, cc pns31 vbz vvn j pp-f vdg n1 n1,
(69) doctrine (DIV3)
794
Page 349
3879
But the convert is alive, Gal. 2. 20. I live;
But the convert is alive, Gal. 2. 20. I live;
p-acp dt vvb vbz j, np1 crd crd pns11 vvb;
(69) doctrine (DIV3)
794
Page 349
3878
he stinks in the nostrils of God, all that comes from him is rotten and noisom, he sees, hears, understands nothing spiritually.
he stinks in the nostrils of God, all that comes from him is rotten and noisome, he sees, hears, understands nothing spiritually.
pns31 vvz p-acp dt n2 pp-f np1, d cst vvz p-acp pno31 vbz vvn cc j, pns31 vvz, vvz, vvz pix av-j.
(69) doctrine (DIV3)
794
Page 349
3877
he can do nothing that is good, can neither stir hand or foot to the service of God;
he can do nothing that is good, can neither stir hand or foot to the service of God;
pns31 vmb vdi pix cst vbz j, vmb av-dx vvi n1 cc n1 p-acp dt n1 pp-f np1;
(69) doctrine (DIV3)
794
Page 349
3915
Though Faith be never lost, yet sense is many times taken away; they have broken bones to pain them:
Though Faith be never lost, yet sense is many times taken away; they have broken bones to pain them:
cs n1 vbb av-x vvn, av n1 vbz d n2 vvn av; pns32 vhb vvn n2 p-acp n1 pno32:
(70) doctrine (DIV3)
801
Page 352
3899
DOCT. 4. The Believers joy is but begun in this life. They began to be merry.
DOCT. 4. The Believers joy is but begun in this life. They began to be merry.
np1. crd dt n2 n1 vbz p-acp vvn p-acp d n1. pns32 vvd pc-acp vbi j.
(70) doctrine (DIV3)
797
Page 351
3900
They are but the sips and foretastes, inchoations of joy which they partake in in this world:
They Are but the sips and foretastes, inchoations of joy which they partake in in this world:
pns32 vbr p-acp dt n2 cc n2, n2 pp-f n1 r-crq pns32 vvb p-acp p-acp d n1:
(70) doctrine (DIV3)
798
Page 351
3901
The Saints have joy here transcending all the worlds pleasures and delights, such as indeed they cannot so much as apprehend, 1 Cor. 2. 9. but compared with those that are to come, they are but drops, essayes, inchoations.
The Saints have joy Here transcending all the world's pleasures and delights, such as indeed they cannot so much as apprehend, 1 Cor. 2. 9. but compared with those that Are to come, they Are but drops, essays, inchoations.
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(70) doctrine (DIV3)
798
Page 351
3902
Reas. 1. From the different manner of their fruition of the object of their joy:Reas. 1. From the different manner of their fruition of the Object of their joy:
np1 crd p-acp dt j n1 pp-f po32 n1 pp-f dt n1 pp-f po32 n1:
(70) doctrine (DIV3)
799
Page 351
3903
Their joy here, is for the most part a joy of hope, but afterwards it shall be a joy of possession, Rom. 8. 24. 2 Cor. 5. 7. For we walk by faith, not by fight.
Their joy Here, is for the most part a joy of hope, but afterwards it shall be a joy of possession, Rom. 8. 24. 2 Cor. 5. 7. For we walk by faith, not by fight.
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(70) doctrine (DIV3)
799
Page 351
3904
They are now heirs, and their inheritance is glorious, and the fore-thought of it affords them great joy,
They Are now Heirs, and their inheritance is glorious, and the forethought of it affords them great joy,
pns32 vbr av n2, cc po32 n1 vbz j, cc dt j pp-f pn31 vvz pno32 j n1,
(70) doctrine (DIV3)
799
Page 351
3905
but they are under Tutors, and Guardians the while;
but they Are under Tutors, and Guardians the while;
cc-acp pns32 vbr p-acp n2, cc n2 dt n1;
(70) doctrine (DIV3)
799
Page 351
3906
but then they shall take possession of all the Glories of Heaven, and fulness of Christ:
but then they shall take possession of all the Glories of Heaven, and fullness of christ:
cc-acp cs pns32 vmb vvi n1 pp-f d dt n2 pp-f n1, cc n1 pp-f np1:
(70) doctrine (DIV3)
799
Page 351
3907
they now rejoyce that their names are written in Heaven; then they shall themselves be there placed upon thrones, and wear Crowns.
they now rejoice that their names Are written in Heaven; then they shall themselves be there placed upon thrones, and wear Crowns.
pns32 av vvb d po32 n2 vbr vvn p-acp n1; av pns32 vmb px32 vbi a-acp vvn p-acp n2, cc vvi n2.
(70) doctrine (DIV3)
799
Page 351
3908
Reas. 2. From the different degrees of their fruition:Reas. 2. From the different Degrees of their fruition:
np1 crd p-acp dt j n2 pp-f po32 n1:
(70) doctrine (DIV3)
800
Page 352
3909
They have something now to live upon by Faith, there is something of heaven that doth come down into the souls of Believers here upon earth,
They have something now to live upon by Faith, there is something of heaven that does come down into the Souls of Believers Here upon earth,
pns32 vhb pi av pc-acp vvi p-acp p-acp n1, pc-acp vbz pi pp-f n1 cst vdz vvi a-acp p-acp dt n2 pp-f n2 av p-acp n1,
(70) doctrine (DIV3)
800
Page 352
3910
but they are but earnests, like a bunch of grapes to refresh them in a wilderness;
but they Are but earnests, like a bunch of grapes to refresh them in a Wilderness;
cc-acp pns32 vbr p-acp n2, av-j dt n1 pp-f n2 pc-acp vvi pno32 p-acp dt n1;
(70) doctrine (DIV3)
800
Page 352
3911
which, though it be sweeter than all that is in the world, yet it is but little to that Canaan where these grow in abundance:
which, though it be Sweeten than all that is in the world, yet it is but little to that Canaan where these grow in abundance:
r-crq, cs pn31 vbi jc cs d cst vbz p-acp dt n1, av pn31 vbz p-acp j p-acp d np1 c-crq d vvb p-acp n1:
(70) doctrine (DIV3)
800
Page 352
3912
they have spiced draughts here, but then the mountain of spices, Psal. 16. ult. fulness of joy is in thy presence.
they have spiced draughts Here, but then the mountain of spices, Psalm 16. ult. fullness of joy is in thy presence.
pns32 vhb vvn n2 av, cc-acp av dt n1 pp-f n2, np1 crd n1. n1 pp-f n1 vbz p-acp po21 n1.
(70) doctrine (DIV3)
800
Page 352
3913
Reas. 3. From the mixture and allays of their joyes here, which shall not be in another world.Reas. 3. From the mixture and allays of their Joys Here, which shall not be in Another world.
np1 crd p-acp dt n1 cc vvz pp-f po32 n2 av, r-crq vmb xx vbi p-acp j-jn n1.
(70) doctrine (DIV3)
801
Page 352
3914
The joyes of Believers are here sometimes interrupted, a cloud intercepts the Sun, a curtain is drawn before their window, they are in the dark and see no light:
The Joys of Believers Are Here sometime interrupted, a cloud intercepts the Sun, a curtain is drawn before their window, they Are in the dark and see no Light:
dt n2 pp-f n2 vbr av av vvn, dt n1 vvz dt n1, dt n1 vbz vvn p-acp po32 n1, pns32 vbr p-acp dt j cc vvb dx n1:
(70) doctrine (DIV3)
801
Page 352
3916
Yea, all along the presence of sin, that captivating power of the body of death, put them into mourning;
Yea, all along the presence of since, that captivating power of the body of death, put them into mourning;
uh, d p-acp dt n1 pp-f n1, cst j-vvg n1 pp-f dt n1 pp-f n1, vvd pno32 p-acp n1;
(70) doctrine (DIV3)
801
Page 352
3917
their clearest sunshine is attended with showers, so that their present joyes cannot be full: but there no cloud doth arise, that upper world enjoyes a perpetual serenity;
their Clearest sunshine is attended with showers, so that their present Joys cannot be full: but there no cloud does arise, that upper world enjoys a perpetual serenity;
po32 js n1 vbz vvn p-acp n2, av cst po32 j n2 vmbx vbi j: cc-acp a-acp dx n1 vdz vvi, cst jc n1 vvz dt j n1;
(70) doctrine (DIV3)
801
Page 352
3918
There is no sin to molest them, no frown of a father to deject them, nothing to cut off their full and endless communion with Jesus Christ the fountain of life and glory.
There is no since to molest them, no frown of a father to deject them, nothing to Cut off their full and endless communion with jesus christ the fountain of life and glory.
pc-acp vbz dx n1 pc-acp vvi pno32, dx n1 pp-f dt n1 pc-acp vvi pno32, pix p-acp vvi a-acp po32 j cc j n1 p-acp np1 np1 dt n1 pp-f n1 cc n1.
(70) doctrine (DIV3)
801
Page 353
3919
USE, 1. This may help to strengthen and augment a Believers present joy: There is a vast difference between a meer penny, and an earnest penny:USE, 1. This may help to strengthen and augment a Believers present joy: There is a vast difference between a mere penny, and an earnest penny:
n1, crd d vmb vvi pc-acp vvi cc vvi dt n2 j n1: pc-acp vbz dt j n1 p-acp dt j n1, cc dt j n1:
(70) doctrine (DIV3)
802
Page 353
3920
Though we see but a little light just at day breaking, yet this is the comfort of it, that it is an harbinger to,
Though we see but a little Light just At day breaking, yet this is the Comfort of it, that it is an harbinger to,
cs pns12 vvb p-acp dt j n1 j p-acp n1 vvg, av d vbz dt n1 pp-f pn31, cst pn31 vbz dt n1 p-acp,
(70) doctrine (DIV3)
802
Page 353
3921
and witness of the Suns rising shortly;
and witness of the Suns rising shortly;
cc n1 pp-f dt n2 vvg av-j;
(70) doctrine (DIV3)
802
Page 353
3922
so, though they be but weak and faint beams of comfort that are glimmering upon our hearts,
so, though they be but weak and faint beams of Comfort that Are glimmering upon our hearts,
av, cs pns32 vbb p-acp j cc j n2 pp-f n1 cst vbr vvg p-acp po12 n2,
(70) doctrine (DIV3)
802
Page 353
3923
yet this is our happiness that they dart in to tell us that we shall ere long be put into possession of all that felicity which Christ hath bought and paid for.
yet this is our happiness that they dart in to tell us that we shall ere long be put into possession of all that felicity which christ hath bought and paid for.
av d vbz po12 n1 cst pns32 vvb p-acp pc-acp vvi pno12 d pns12 vmb p-acp av-j vbi vvn p-acp n1 pp-f d cst n1 r-crq np1 vhz vvn cc vvn p-acp.
(70) doctrine (DIV3)
802
Page 353
3924
USE, 2. Let this also serve to sweeten to our thoughts, the apprehension of our change:USE, 2. Let this also serve to sweeten to our thoughts, the apprehension of our change:
n1, crd vvb d av vvi pc-acp vvi p-acp po12 n2, dt n1 pp-f po12 n1:
(70) doctrine (DIV3)
803
Page 353
3925
If a drop doth so refresh thy soul, as to fetch it again to life,
If a drop does so refresh thy soul, as to fetch it again to life,
cs dt n1 vdz av vvi po21 n1, c-acp pc-acp vvi pn31 av p-acp n1,
(70) doctrine (DIV3)
803
Page 353
3926
when just dying, think how blessed then are they who dwel by the fountain, and drink their fill of it every day? Ah what will it be to be in his armes everlastingly? Didst thou hear his voice in an Ordinance, it was so full of charms, that thy ravished soul could hardly keep in from quitting its mortal tabernacle? What will it then be to feel his everlasting embraces? How welcome should this make the messenger of Death;
when just dying, think how blessed then Are they who dwell by the fountain, and drink their fill of it every day? Ah what will it be to be in his arms everlastingly? Didst thou hear his voice in an Ordinance, it was so full of charms, that thy ravished soul could hardly keep in from quitting its Mortal tabernacle? What will it then be to feel his everlasting embraces? How welcome should this make the Messenger of Death;
c-crq j j-vvg, vvb c-crq vvn av vbr pns32 r-crq vvi p-acp dt n1, cc vvi po32 n1 pp-f pn31 d n1? uh q-crq vmb pn31 vbi pc-acp vbi p-acp po31 n2 av-j? vdd2 pns21 vvi po31 n1 p-acp dt n1, pn31 vbds av j pp-f n2, cst po21 j-vvn n1 vmd av vvi p-acp p-acp vvg po31 j-jn n1? q-crq vmb pn31 av vbi pc-acp vvi po31 j n2? q-crq n-jn vmd d vvi dt n1 pp-f n1;
(70) doctrine (DIV3)
803
Page 353
3927
yea, how pleasantly may it make thee to meditate upon and put into thee a desire to be dissolved,
yea, how pleasantly may it make thee to meditate upon and put into thee a desire to be dissolved,
uh, c-crq av-j vmb pn31 vvi pno21 pc-acp vvi p-acp cc vvi p-acp pno21 dt n1 pc-acp vbi vvn,
(70) doctrine (DIV3)
803
Page 354
3928
and to be with Christ which is best of all. and to be with christ which is best of all.
cc pc-acp vbi p-acp np1 r-crq vbz js pp-f d.
(70) doctrine (DIV3)
803
Page 354
3964
and so you may weary him with your vain oblations, Isa. 1. 13. Remember there is no Justification legal, by the work we do.
and so you may weary him with your vain Oblations, Isaiah 1. 13. remember there is no Justification Legal, by the work we do.
cc av pn22 vmb vvi pno31 p-acp po22 j n2, np1 crd crd np1 a-acp vbz dx n1 j, p-acp dt n1 pns12 vdb.
(72) doctrine (DIV3)
814
Page 358
3963
think not our selves better, or surer meerly for this: Though God will not reprove you for your sacrifices, yet he may for your hypocrisie,
think not our selves better, or Surer merely for this: Though God will not reprove you for your Sacrifices, yet he may for your hypocrisy,
vvb xx po12 n2 av-jc, cc jc av-j p-acp d: cs np1 vmb xx vvi pn22 p-acp po22 n2, av pns31 vmb p-acp po22 n1,
(72) doctrine (DIV3)
814
Page 358
3962
USE, 2. Let it counsel us, to have a care that we do not ground our confidence in this, that we do more than others:USE, 2. Let it counsel us, to have a care that we do not ground our confidence in this, that we do more than Others:
n1, crd vvb pn31 n1 pno12, pc-acp vhi dt n1 cst pns12 vdb xx vvi po12 n1 p-acp d, cst pns12 vdb av-dc cs n2-jn:
(72) doctrine (DIV3)
814
Page 358
3961
nor ought this any way to discourage those that are sinners.
nor ought this any Way to discourage those that Are Sinners.
ccx vmd d d n1 pc-acp vvi d cst vbr n2.
(72) doctrine (DIV3)
813
Page 358
3960
If the seed that hath no rooting, though it grow a while, and out-grow many, do at last dy, wither, decay, we are not to wonder,
If the seed that hath no rooting, though it grow a while, and outgrow many, do At last die, wither, decay, we Are not to wonder,
cs dt n1 cst vhz dx n-vvg, cs pn31 vvb dt n1, cc j d, vdb p-acp ord vvi, vvb, n1, pns12 vbr xx pc-acp vvi,
(72) doctrine (DIV3)
813
Page 358
3959
for if all that so profess are not sincere, do not act from a sound principle, no wonder if they decline:
for if all that so profess Are not sincere, do not act from a found principle, no wonder if they decline:
c-acp cs d cst av vvb vbr xx j, vdb xx vvi p-acp dt j n1, dx n1 cs pns32 vvb:
(72) doctrine (DIV3)
813
Page 357
3958
and careful, do afterwards degenerate, and grow licentious:
and careful, do afterwards degenerate, and grow licentious:
cc j, vdb av j, cc vvb j:
(72) doctrine (DIV3)
813
Page 357
3957
USE, 1. Here see the Reason why some that have in their time been great Professors,USE, 1. Here see the Reason why Some that have in their time been great Professors,
n1, crd av vvb dt n1 c-crq d cst vhb p-acp po32 n1 vbn j n2,
(72) doctrine (DIV3)
813
Page 357
3956
this also was another ground of, and defect in the doings of these Pharisees, Mat. 6. 7. Rom. 9. 31, 32.
this also was Another ground of, and defect in the doings of these Pharisees, Mathew 6. 7. Rom. 9. 31, 32.
d av vbds j-jn n1 pp-f, cc n1 p-acp dt n2-vdg pp-f d np2, np1 crd crd np1 crd crd, crd
(72) doctrine (DIV3)
812
Page 357
3955
and when they apprehend life to be had by doing, they will do much:
and when they apprehend life to be had by doing, they will do much:
cc c-crq pns32 vvb n1 pc-acp vbi vhn p-acp vdg, pns32 vmb vdi d:
(72) doctrine (DIV3)
812
Page 357
3954
As there is in all men a reaching desire after happiness, so there is also a natural pride, they are willing to be their own saviours, in quest of which men will take much pains;
As there is in all men a reaching desire After happiness, so there is also a natural pride, they Are willing to be their own Saviors, in quest of which men will take much pains;
c-acp pc-acp vbz p-acp d n2 dt j-vvg n1 p-acp n1, av pc-acp vbz av dt j n1, pns32 vbr j pc-acp vbi po32 d n2, p-acp n1 pp-f r-crq n2 vmb vvi d n2;
(72) doctrine (DIV3)
812
Page 357
3953
and chargeth hypocrisie on them for it, Mat. 6. 1, and 5. 3. Men may do a great deal because they hope to be saved for their doing:
and charges hypocrisy on them for it, Mathew 6. 1, and 5. 3. Men may do a great deal Because they hope to be saved for their doing:
cc vvz n1 p-acp pno32 p-acp pn31, np1 crd crd, cc crd crd np1 vmb vdi dt j n1 c-acp pns32 vvb pc-acp vbi vvn p-acp po32 vdg:
(72) doctrine (DIV3)
811
Page 357
3952
Many are very Religious only in complement, to be talked of, commended, &c. This fault also our Saviour found in the Pharisees,
Many Are very Religious only in compliment, to be talked of, commended, etc. This fault also our Saviour found in the Pharisees,
d vbr av j av-j p-acp n1, pc-acp vbi vvn pp-f, vvn, av d n1 av po12 n1 vvn p-acp dt np2,
(72) doctrine (DIV3)
811
Page 357
3951
When Religion is in fashion, there are many that court it meerly for fashion sake, many love to be as the times are;
When Religion is in fashion, there Are many that court it merely for fashion sake, many love to be as the times Are;
c-crq n1 vbz p-acp n1, pc-acp vbr d cst vvb pn31 av-j p-acp n1 n1, d n1 pc-acp vbi p-acp dt n2 vbr;
(72) doctrine (DIV3)
811
Page 357
3950
2. Men may do all this for outward credit and applause:
2. Men may do all this for outward credit and applause:
crd np1 vmb vdi d d p-acp j n1 cc n1:
(72) doctrine (DIV3)
811
Page 357
3949
1. There may be bodily service where there is not the heart, Ezek. 33. 31. It is the censure which our Saviour passed upon the Pharisees of his time, applying the saying of the Prophet to them, Mat. 15. 7, 8. and declared it to be vain service, vers. 9. Hence that, 1 Tim. 4. 8. Bodily exercise profiteth little.
1. There may be bodily service where there is not the heart, Ezekiel 33. 31. It is the censure which our Saviour passed upon the Pharisees of his time, applying the saying of the Prophet to them, Mathew 15. 7, 8. and declared it to be vain service, vers. 9. Hence that, 1 Tim. 4. 8. Bodily exercise profiteth little.
crd pc-acp vmb vbi j n1 c-crq pc-acp vbz xx dt n1, np1 crd crd pn31 vbz dt n1 r-crq po12 n1 vvn p-acp dt np1 pp-f po31 n1, vvg dt n-vvg pp-f dt n1 p-acp pno32, np1 crd crd, crd cc vvd pn31 pc-acp vbi j n1, fw-la. crd av cst, crd np1 crd crd j n1 vvz j.
(72) doctrine (DIV3)
810
Page 357
3948
Reas. 1. Because a man may do all this upon false and unsound principles, for,Reas. 1. Because a man may do all this upon false and unsound principles, for,
np1 crd p-acp dt n1 vmb vdi d d p-acp j cc j n2, c-acp,
(72) doctrine (DIV3)
809
Page 356
3947
see, Mat. 5. 20. A man may do abundance and be a stranger to saving grace.
see, Mathew 5. 20. A man may do abundance and be a stranger to Saving grace.
vvb, np1 crd crd dt n1 vmb vdi n1 cc vbb dt n1 p-acp vvg n1.
(72) doctrine (DIV3)
808
Page 356
3946
hear how he boasts of himself, Luk. 18. 11. and yet all this may be where there is no sincerity;
hear how he boasts of himself, Luk. 18. 11. and yet all this may be where there is no sincerity;
vvb c-crq pns31 vvz pp-f px31, np1 crd crd cc av d d vmb vbi c-crq pc-acp vbz dx n1;
(72) doctrine (DIV3)
808
Page 356
3945
while the other was spending it. The Scribes & Pharisees were great sticklers in the law and outward worship of God:
while the other was spending it. The Scribes & Pharisees were great sticklers in the law and outward worship of God:
cs dt n-jn vbds vvg pn31. dt n2 cc np1 vbdr j n2 p-acp dt n1 cc j n1 pp-f np1:
(72) doctrine (DIV3)
808
Page 356
3944
The eldest son was in the field, and where could he have been better? He was getting mony,
The eldest son was in the field, and where could he have been better? He was getting money,
dt js-jn n1 vbds p-acp dt n1, cc q-crq vmd pns31 vhi vbn jc? pns31 vbds vvg n1,
(72) doctrine (DIV3)
808
Page 356
3943
DOCT. 1. Outward careful attendance upon the visible service of God, is no sure sign of a sincere Christian.
DOCT. 1. Outward careful attendance upon the visible service of God, is no sure Signen of a sincere Christian.
np1. crd j j n1 p-acp dt j n1 pp-f np1, vbz dx j n1 pp-f dt j njp.
(72) doctrine (DIV3)
807
Page 356
3993
Doeg, for all that we read, spake true of Ahimelech, but in such manner as was pernicious,Doeg, for all that we read, spoke true of Ahimelech, but in such manner as was pernicious,
np1, p-acp d cst pns12 vvb, vvd j pp-f np1, p-acp p-acp d n1 a-acp vbds j,
(73) doctrine (DIV3)
822
Page 361
3965
DOCT. 2. The Hypocrite is not acquainted with, nor invited to the solemnization of the great joy which is at the conversion of a sinner.
DOCT. 2. The Hypocrite is not acquainted with, nor invited to the solemnization of the great joy which is At the conversion of a sinner.
np1. crd dt n1 vbz xx vvn p-acp, ccx vvn p-acp dt n1 pp-f dt j n1 r-crq vbz p-acp dt n1 pp-f dt n1.
(73) doctrine (DIV3)
814
Page 358
3966
Whiles this joyful entertainments is provided for and afforded to this younger son, his elder brother is in the field, the father doth not send and call him in unto it:
While this joyful entertainments is provided for and afforded to this younger son, his elder brother is in the field, the father does not send and call him in unto it:
cs d j n2 vbz vvn p-acp cc vvd p-acp d jc n1, po31 jc-jn n1 vbz p-acp dt n1, dt n1 vdz xx vvi cc vvi pno31 p-acp p-acp pn31:
(73) doctrine (DIV3)
815
Page 358
3967
This is not without its spiritual meaning;
This is not without its spiritual meaning;
d vbz xx p-acp po31 j n1;
(73) doctrine (DIV3)
815
Page 358
3968
hypocrites may seemingly do a great deal, but still they are strangers to, and have no share in the joy of true Believers, Prov. 14. 10. Reas. Because he is a meer stranger to that which is the cause of his joy, viz. converting grace;
Hypocrites may seemingly do a great deal, but still they Are Strangers to, and have no share in the joy of true Believers, Curae 14. 10. Reas. Because he is a mere stranger to that which is the cause of his joy, viz. converting grace;
n2 vmb av-vvg vdi dt j n1, cc-acp av pns32 vbr n2 p-acp, cc vhb dx n1 p-acp dt n1 pp-f j n2, np1 crd crd np1 c-acp pns31 vbz dt j n1 p-acp d r-crq vbz dt n1 pp-f po31 n1, n1 vvg n1;
(73) doctrine (DIV3)
815
Page 358
3969
he doth not know what it is, what is the worth and excellency of it, nor what are those grounds of spiritual joy which proceed from it:
he does not know what it is, what is the worth and excellency of it, nor what Are those grounds of spiritual joy which proceed from it:
pns31 vdz xx vvi r-crq pn31 vbz, q-crq vbz dt n1 cc n1 pp-f pn31, ccx r-crq vbr d n2 pp-f j n1 r-crq vvb p-acp pn31:
(73) doctrine (DIV3)
816
Page 359
3970
these are spiritual things, and therefore a natural man cannot receive them, 1 Cor. 2. 14. The hypocrite is truely unregenerate,
these Are spiritual things, and Therefore a natural man cannot receive them, 1 Cor. 2. 14. The hypocrite is truly unregenerate,
d vbr j n2, cc av dt j n1 vmbx vvi pno32, crd np1 crd crd dt n1 vbz av-j j,
(73) doctrine (DIV3)
816
Page 359
3971
and hence he moves in an inferiour orb, and can no more know what the joyes of a Believer are,
and hence he moves in an inferior orb, and can no more know what the Joys of a Believer Are,
cc av pns31 vvz p-acp dt j-jn n1, cc vmb dx av-dc vvi r-crq dt n2 pp-f dt n1 vbr,
(73) doctrine (DIV3)
816
Page 359
3972
than a beast can understand the nature and advantages of a life of reason: he is in the flesh, but these are not fleshly joyes.
than a beast can understand the nature and advantages of a life of reason: he is in the Flesh, but these Are not fleshly Joys.
cs dt n1 vmb vvi dt n1 cc n2 pp-f dt n1 pp-f n1: pns31 vbz p-acp dt n1, cc-acp d vbr xx j n2.
(73) doctrine (DIV3)
816
Page 359
3973
USE, 1. This may shew us the true reason why hypocritical men are so little affected with the conversion of a sinner to God:USE, 1. This may show us the true reason why hypocritical men Are so little affected with the conversion of a sinner to God:
n1, crd d vmb vvi pno12 dt j n1 c-crq j n2 vbr av av-j vvn p-acp dt n1 pp-f dt n1 p-acp np1:
(73) doctrine (DIV3)
817
Page 359
3974
when the report of it comes to them, it may be they are angry and envious, however they are not stirred up by it to praise God for them, to congratulate with them their happiness, and partake in their joyes:
when the report of it comes to them, it may be they Are angry and envious, however they Are not stirred up by it to praise God for them, to congratulate with them their happiness, and partake in their Joys:
c-crq dt n1 pp-f pn31 vvz p-acp pno32, pn31 vmb vbi pns32 vbr j cc j, c-acp pns32 vbr xx vvn a-acp p-acp pn31 p-acp n1 np1 p-acp pno32, pc-acp vvi p-acp pno32 po32 n1, cc vvi p-acp po32 n2:
(73) doctrine (DIV3)
817
Page 359
3975
Alas, they were not invited, they do not see nor know what it is to have been dead,
Alas, they were not invited, they do not see nor know what it is to have been dead,
uh, pns32 vbdr xx vvn, pns32 vdb xx vvi ccx vvi r-crq pn31 vbz pc-acp vhi vbn j,
(73) doctrine (DIV3)
817
Page 359
3976
and be alive, to be restored from spiritual death, to be brought home to God, of a Prodigal to be made a son.
and be alive, to be restored from spiritual death, to be brought home to God, of a Prodigal to be made a son.
cc vbi j, pc-acp vbi vvn p-acp j n1, pc-acp vbi vvn av-an p-acp np1, pp-f dt j-jn pc-acp vbi vvn dt n1.
(73) doctrine (DIV3)
817
Page 359
3977
USE, 2. Here we also see a reason why unconverted men wonder when they hear the People of God speak of their joyes and comforts;USE, 2. Here we also see a reason why unconverted men wonder when they hear the People of God speak of their Joys and comforts;
n1, crd av pns12 av vvb dt n1 c-crq vvn n2 vvb c-crq pns32 vvb dt n1 pp-f np1 vvi pp-f po32 n2 cc n2;
(73) doctrine (DIV3)
818
Page 359
3978
whereas they look upon them as sorrowful and miserable men, and think them mad to please themselves with phantasms and dreams;
whereas they look upon them as sorrowful and miserable men, and think them mad to please themselves with phantasms and dreams;
cs pns32 vvb p-acp pno32 p-acp j cc j n2, cc vvb pno32 j pc-acp vvi px32 p-acp n2 cc n2;
(73) doctrine (DIV3)
818
Page 359
3979
whereas their own blindness and ignorance is the cause of their admiration. Foelix thinks Paul is distracted, whereas he himself is distempered;
whereas their own blindness and ignorance is the cause of their admiration. Felix thinks Paul is distracted, whereas he himself is distempered;
cs po32 d n1 cc n1 vbz dt n1 pp-f po32 n1. fw-la vvz np1 vbz vvn, cs pns31 px31 vbz vvn;
(73) doctrine (DIV3)
818
Page 359
3980
Hence let not the People of God judge themselves by, or think worse of themselves for worldly mens opinion concerning them.
Hence let not the People of God judge themselves by, or think Worse of themselves for worldly men's opinion Concerning them.
av vvb xx dt n1 pp-f np1 vvb px32 p-acp, cc vvb av-jc pp-f px32 p-acp j ng2 n1 vvg pno32.
(73) doctrine (DIV3)
818
Page 360
3981
USE, 3. If Hypocrites may not feast it with the People of God here, much less shal they do it in the Kingdom of Glory:USE, 3. If Hypocrites may not feast it with the People of God Here, much less shall they do it in the Kingdom of Glory:
n1, crd cs n2 vmb xx vvi pn31 p-acp dt n1 pp-f np1 av, av-d av-dc vmb pns32 vdb pn31 p-acp dt n1 pp-f n1:
(73) doctrine (DIV3)
819
Page 360
3982
If they may not partake with them in the feast of Tabernacles, much less in their consummation:
If they may not partake with them in the feast of Tabernacles, much less in their consummation:
cs pns32 vmb xx vvi p-acp pno32 p-acp dt n1 pp-f n2, av-d av-dc p-acp po32 n1:
(73) doctrine (DIV3)
819
Page 360
3983
How miserable a thing then is it to be a professor and no more? to hew wood and draw water with the Gibeonites? to do the drudgery of the Law,
How miserable a thing then is it to be a professor and no more? to hew wood and draw water with the Gibeonites? to do the drudgery of the Law,
c-crq j dt n1 av vbz pn31 pc-acp vbi dt n1 cc dx dc? pc-acp vvi n1 cc vvi n1 p-acp dt np1? pc-acp vdi dt n1 pp-f dt n1,
(73) doctrine (DIV3)
819
Page 360
3984
but not to partake of the joyes of the Gospel? a legal life is a life of much business, but of no comfort;
but not to partake of the Joys of the Gospel? a Legal life is a life of much business, but of no Comfort;
cc-acp xx pc-acp vvi pp-f dt n2 pp-f dt n1? dt j n1 vbz dt n1 pp-f d n1, cc-acp pp-f dx n1;
(73) doctrine (DIV3)
819
Page 360
3985
there are many terrours which may oppress the conscience for defaults, and much labour in striving to attain an unattainable legal perfection;
there Are many terrors which may oppress the conscience for defaults, and much labour in striving to attain an unattainable Legal perfection;
pc-acp vbr d n2 r-crq vmb vvi dt n1 p-acp n2, cc d n1 p-acp vvg pc-acp vvi dt j j n1;
(73) doctrine (DIV3)
819
Page 360
3986
but no true joyes, which can only flow from the sense of God's love and pardon in Jesus Christ; beware than of Hypocrisie.
but no true Joys, which can only flow from the sense of God's love and pardon in jesus christ; beware than of Hypocrisy.
cc-acp dx j n2, r-crq vmb av-j vvi p-acp dt n1 pp-f npg1 n1 cc vvi p-acp np1 np1; vvb cs pp-f n1.
(73) doctrine (DIV3)
819
Page 360
3987
2. We may observe the ground of the offense, viz. The information he had of his brothers kind entertainment:
2. We may observe the ground of the offence, viz. The information he had of his Brother's kind entertainment:
crd pns12 vmb vvi dt n1 pp-f dt n1, n1 dt n1 pns31 vhd pp-f po31 ng1 j n1:
(73) doctrine (DIV3)
820
Page 360
3988
this he guesseth at by the noise he heard of joy, but waits for further information, which he receives by one of the servants, who readily informs him of it,
this he guesseth At by the noise he herd of joy, but waits for further information, which he receives by one of the Servants, who readily informs him of it,
d pns31 vvz p-acp p-acp dt n1 pns31 vvd pp-f n1, cc-acp vvz p-acp jc n1, r-crq pns31 vvz p-acp crd pp-f dt n2, r-crq av-j vvz pno31 pp-f pn31,
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and fully acquaints him with the occasion. The action of this servant, is exemplary; it tells us thus much;
and Fully acquaints him with the occasion. The actium of this servant, is exemplary; it tells us thus much;
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Observ. That in our relation of matters of fact, we should do it with all fidelity and candor, to make the best of things and not the worst;Observation That in our Relation of matters of fact, we should do it with all Fidis and candor, to make the best of things and not the worst;
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The servant both tells what his master had done, and gives a good reason for it, that one would think might have been convincing, however it is otherwise taken.
The servant both tells what his master had done, and gives a good reason for it, that one would think might have been convincing, however it is otherwise taken.
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It is very certain that a story may be true, and yet so told as may be advantageous or prejudicial to him whom it concerns.
It is very certain that a story may be true, and yet so told as may be advantageous or prejudicial to him whom it concerns.
pn31 vbz av j cst dt n1 vmb vbi j, cc av av vvn c-acp vmb vbi j cc j p-acp pno31 ro-crq pn31 vvz.
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and carried a ly in it, and is therefore called a lying tongue, Psal. 52. begin.
and carried a lie in it, and is Therefore called a lying tongue, Psalm 52. begin.
cc vvd dt vvb p-acp pn31, cc vbz av vvn dt j-vvg n1, np1 crd vvi.
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Which may give us warning to beware how we represent matters in our relation of them:
Which may give us warning to beware how we represent matters in our Relation of them:
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have a care therefore of a spirit of detraction, else its certain the most spotless actions of the most innocent persons, may be laid open to the malice and spite of men:
have a care Therefore of a Spirit of detraction, Else its certain the most spotless actions of the most innocent Persons, may be laid open to the malice and spite of men:
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and the rather avoid it, because it is a disease the times labour of. There is something also commendable and imitable in the action of the eldest son;
and the rather avoid it, Because it is a disease the times labour of. There is something also commendable and imitable in the actium of the eldest son;
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he enquires before he determines, he doth not presently conclude, from what he hears, but seeks to be certified in the truth;
he enquires before he determines, he does not presently conclude, from what he hears, but seeks to be certified in the truth;
pns31 vvz c-acp pns31 vvz, pns31 vdz xx av-j vvi, p-acp r-crq pns31 vvz, cc-acp vvz pc-acp vbi vvn p-acp dt n1;
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which if it were more practised amongst Christians, would prevent many unjust censures which are, by over credulity, past upon the innocent.
which if it were more practised among Christians, would prevent many unjust censures which Are, by over credulity, passed upon the innocent.
r-crq cs pn31 vbdr av-dc vvn p-acp np1, vmd vvi d j n2 r-crq vbr, p-acp p-acp n1, vvn p-acp dt j-jn.
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But I especially intend to take notice of the ground it self of his offense, whence observe this,
But I especially intend to take notice of the ground it self of his offence, whence observe this,
p-acp pns11 av-j vvb pc-acp vvi n1 pp-f dt n1 pn31 n1 pp-f po31 n1, q-crq vvb d,
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USE, 1. Here we see a Reason why the faithful People of God meet with so much opposition, in the world, not only from the professed enemies of Godliness,USE, 1. Here we see a Reason why the faithful People of God meet with so much opposition, in the world, not only from the professed enemies of Godliness,
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There is a spirit of envy in the nature of fallen man, Jam 4. 5. It hath for its objects persons and things:
There is a Spirit of envy in the nature of fallen man, Jam 4. 5. It hath for its objects Persons and things:
pc-acp vbz dt n1 pp-f n1 p-acp dt n1 pp-f j-vvn n1, fw-la crd crd pn31 vhz p-acp po31 n2 n2 cc n2:
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The persons whom it most expresseth it self against are the People of God, because they are not of them, Joh. 15. 19. And the things are, all their prosperity so far as they apprehend it:
The Persons whom it most Expresses it self against Are the People of God, Because they Are not of them, John 15. 19. And the things Are, all their Prosperity so Far as they apprehend it:
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Sorrow and misery is not envied, at that they can rejoyce, and say, Aha! so would we have it:
Sorrow and misery is not envied, At that they can rejoice, and say, Aha! so would we have it:
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But their prosperity, the singular favours of God, their comfort, their hopes, their professed assurance;
But their Prosperity, the singular favours of God, their Comfort, their hope's, their professed assurance;
p-acp po32 n1, dt j n2 pp-f np1, po32 n1, po32 n2, po32 j-vvn n1;
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these they cannot bear, and hence they are spitefully enraged, and gnash their teeth, Psal. 112. 8. 9, 10. 2. Where this spirit is found ruling in a professor, it is a certain note of an Hypocrite.
these they cannot bear, and hence they Are spitefully enraged, and gnash their teeth, Psalm 112. 8. 9, 10. 2. Where this Spirit is found ruling in a professor, it is a certain note of an Hypocrite.
d pns32 vmbx vvi, cc av pns32 vbr av-j vvn, cc vvi po32 n2, np1 crd crd crd, crd crd c-crq d n1 vbz vvn vvg p-acp dt n1, pn31 vbz dt j n1 pp-f dt n1.
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I know there is no sin but hath its motions in a Believer, but it doth not there reign;
I know there is no since but hath its motions in a Believer, but it does not there Reign;
pns11 vvb pc-acp vbz dx n1 cc-acp vhz po31 n2 p-acp dt n1, cc-acp pn31 vdz xx pc-acp vvi;
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but where it so doth, let a mans profession be what it will, it proves it vain and dissembling:
but where it so does, let a men profession be what it will, it Proves it vain and dissembling:
cc-acp c-crq pn31 av vdz, vvb dt ng1 n1 vbi r-crq pn31 vmb, pn31 vvz pn31 j cc j-vvg:
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Wicked men are of the evil one; who, next to God himself, hates his Children;
Wicked men Are of the evil one; who, next to God himself, hates his Children;
j n2 vbr pp-f dt j-jn crd; r-crq, ord p-acp np1 px31, vvz po31 n2;
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1. The natural enmity of the wicked against the Godly, makes them to grieve at all their prosperity which they partake in;
1. The natural enmity of the wicked against the Godly, makes them to grieve At all their Prosperity which they partake in;
crd dt j n1 pp-f dt j p-acp dt j, vvz pno32 pc-acp vvi p-acp d po32 n1 r-crq pns32 vvb p-acp;
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they are the joyes of the People of God that these men cannot bear. I shall give the evidence of the Doctrine in two things.
they Are the Joys of the People of God that these men cannot bear. I shall give the evidence of the Doctrine in two things.
pns32 vbr dt n2 pp-f dt n1 pp-f np1 cst d n2 vmbx vvi. pns11 vmb vvi dt n1 pp-f dt n1 p-acp crd n2.
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this is the ground of persecution, and their prosecuting them with all malice, and studying by all means to do them injury:
this is the ground of persecution, and their prosecuting them with all malice, and studying by all means to do them injury:
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This was Cain 's sin, and for this very cause he murdered his innocent brother, because God had more respect to his sacrifice, than to Cain 's:
This was Cain is since, and for this very cause he murdered his innocent brother, Because God had more respect to his sacrifice, than to Cain is:
d vbds np1 vbz n1, cc p-acp d j n1 pns31 vvd po31 j-jn n1, c-acp np1 vhd dc n1 p-acp po31 n1, cs p-acp np1 vbz:
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Hence the more they observe of God's love to any, the more they hate and abhorr them.
Hence the more they observe of God's love to any, the more they hate and abhor them.
av dt av-dc pns32 vvb pp-f npg1 n1 p-acp d, dt av-dc pns32 vvb cc vvi pno32.
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The comforts and consolations of a Penitent are his great eyesores: The Scribs and Pharisees could not bear that Christ should converse with Publicans and sinners,:
The comforts and consolations of a Penitent Are his great eyesores: The Scribs and Pharisees could not bear that christ should converse with Publicans and Sinners,:
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They cannot bear that God should shew any love to repenting Prodigals: The elder brother is angry that his father should make a feast for his returning son:
They cannot bear that God should show any love to repenting Prodigals: The elder brother is angry that his father should make a feast for his returning son:
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DOCT. 3. It is the guise and Character of an hypocrite, that he is offended and angry at the grace of God, manifested to those whom he converts and takes into favour.
DOCT. 3. It is the guise and Character of an hypocrite, that he is offended and angry At the grace of God, manifested to those whom he converts and Takes into favour.
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but you shall also share in their joy, and it shall be a complement of your happiness to be fellow commoners with them, in the blessed things which God prepared for those that love him.
but you shall also share in their joy, and it shall be a compliment of your happiness to be fellow commoners with them, in the blessed things which God prepared for those that love him.
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so shall you approve your selves to be the People of God, and not only so,
so shall you approve your selves to be the People of God, and not only so,
av vmb pn22 vvi po22 n2 pc-acp vbi dt n1 pp-f np1, cc xx av-j av,
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and when you see it, rejoyce in it, and glorifie God for it;
and when you see it, rejoice in it, and Glorify God for it;
cc c-crq pn22 vvb pn31, vvb p-acp pn31, cc vvi np1 p-acp pn31;
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do you therefore pray for, and by all means in your compass, endeavour the Conversion of Prodigals, long and travel for the regeneration of sinners;
do you Therefore pray for, and by all means in your compass, endeavour the Conversion of Prodigals, long and travel for the regeneration of Sinners;
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USE, 3. To Exhort Believers to shew a spirit contrary to the envious spirit of wicked men:USE, 3. To Exhort Believers to show a Spirit contrary to the envious Spirit of wicked men:
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and you may fare as they do.
and you may fare as they do.
cc pn22 vmb vvi c-acp pns32 vdb.
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The fault is your own, not theirs, do as they have done, return and humble your selves before God,
The fault is your own, not theirs, do as they have done, return and humble your selves before God,
dt n1 vbz po22 d, xx png32, vdb c-acp pns32 vhb vdn, vvb cc vvi po22 n2 p-acp np1,
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if you are not converted, you have more need to mourn than envy:
if you Are not converted, you have more need to mourn than envy:
cs pn22 vbr xx vvn, pn22 vhb dc n1 pc-acp vvi cs n1:
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if you also are converted, there is enough for you, God can fill all souls with joy, there can be nothing wanting;
if you also Are converted, there is enough for you, God can fill all Souls with joy, there can be nothing wanting;
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But let me expostulate with such spirits, as God did with Cain: If you do well,
But let me expostulate with such spirits, as God did with Cain: If you do well,
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Men pretend other reasons, but this is the true reason:
Men pretend other Reasons, but this is the true reason:
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Gods people are hated for their liberties, priviledges, their communion with God, and acquaintance with him:
God's people Are hated for their Liberties, privileges, their communion with God, and acquaintance with him:
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and truly if men would search their own hearts, they might find too much of this spirit:
and truly if men would search their own hearts, they might find too much of this Spirit:
cc av-j cs n2 vmd vvi po32 d n2, pns32 vmd vvi av d pp-f d n1:
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and the more because we think God loves them? this is a dangerous note of hypocrisie:
and the more Because we think God loves them? this is a dangerous note of hypocrisy:
cc dt dc c-acp pns12 vvb np1 vvz pno32? d vbz dt j n1 pp-f n1:
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and grow angry that any thing should be done for them? do we hate them,
and grow angry that any thing should be done for them? do we hate them,
cc vvb j cst d n1 vmd vbi vdn p-acp pno32? vdb pns12 vvb pno32,
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and rich benefits? Do we truely rejoyce with them, and bless God for them? or do we envy them,
and rich benefits? Do we truly rejoice with them, and bless God for them? or do we envy them,
cc j n2? vdb pns12 av-j vvb p-acp pno32, cc vvb np1 p-acp pno32? cc vdb pns12 vvb pno32,
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and had dishonoured God, is converted and brought home, and made partake in his grace,
and had dishonoured God, is converted and brought home, and made partake in his grace,
cc vhd vvn np1, vbz vvn cc vvn av-an, cc vvd vvi p-acp po31 n1,
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here we have one Rule for the tryal of our sincerity, i. e. How are we affected when we see and hear, that this or that poor Prodigal that was lying in sin,
Here we have one Rule for the trial of our sincerity, i. e. How Are we affected when we see and hear, that this or that poor Prodigal that was lying in since,
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yea, let that alwayes be our prayer, Psal. 109. 28. Though they curse, do thou bless. USE, 2. For Examination;
yea, let that always be our prayer, Psalm 109. 28. Though they curse, do thou bless. USE, 2. For Examination;
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nor let us seek mens favour but God's;
nor let us seek men's favour but God's;
ccx vvi pno12 vvi ng2 n1 p-acp npg1;
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and as there is war betwixt Christ and the Devil, so also there is opposition betwixt their seed:
and as there is war betwixt christ and the devil, so also there is opposition betwixt their seed:
cc c-acp pc-acp vbz n1 p-acp np1 cc dt n1, av av pc-acp vbz n1 p-acp po32 n1:
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and the reason is plain, because it contradicts this property of a Believers grace, which is to rejoyce both in the glory of God, and in our neighbours good;
and the reason is plain, Because it contradicts this property of a Believers grace, which is to rejoice both in the glory of God, and in our neighbours good;
cc dt n1 vbz j, c-acp pn31 vvz d n1 pp-f dt n2 vvb, r-crq vbz pc-acp vvi d p-acp dt n1 pp-f np1, cc p-acp po12 n2 j;
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both of which are herein so eminently manifested, that if there be any grace stirring, it will be raised by it:
both of which Are herein so eminently manifested, that if there be any grace stirring, it will be raised by it:
d pp-f r-crq vbr av av av-j vvn, cst cs pc-acp vbb d n1 vvg, pn31 vmb vbi vvn p-acp pn31:
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God most prizeth the glory of his grace, which that more appears, the more vile and unworthy the subject hath been:
God most prizeth the glory of his grace, which that more appears, the more vile and unworthy the Subject hath been:
np1 av-ds vvz dt n1 pp-f po31 n1, r-crq d av-dc vvz, dt av-dc j cc j dt n-jn vhz vbn:
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And the joy of Conversion is the realest and best joy that a soul can have, that of glory differs from it but in degree;
And the joy of Conversion is the realest and best joy that a soul can have, that of glory differs from it but in degree;
cc dt n1 pp-f n1 vbz dt vv2 cc js n1 cst dt n1 vmb vhi, cst pp-f n1 vvz p-acp pn31 p-acp p-acp n1;
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and he that envyes God's Glory, and his neighbours good, he breakes the whole Law at once.
and he that Envies God's Glory, and his neighbours good, he breaks the Whole Law At once.
cc pns31 cst vvz npg1 n1, cc po31 n2 j, pns31 vvz dt j-jn n1 p-acp a-acp.
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if God give us joy in himself, peace in our consciences, though others seek to trouble us, be not discontent,
if God give us joy in himself, peace in our Consciences, though Others seek to trouble us, be not discontent,
cs np1 vvb pno12 vvi p-acp px31, n1 p-acp po12 n2, cs n2-jn vvb pc-acp vvi pno12, vbb xx j,
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Let not these things amuse us, bet let it satisfie us if God love us, though men hate us:
Let not these things amuse us, bet let it satisfy us if God love us, though men hate us:
vvb xx d n2 vvb pno12, vvb vvb pn31 vvi pno12 cs np1 vvb pno12, cs n2 vvb pno12:
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they therefore persecute them, and do all they can to disturb them in their quiet and tranquility:
they Therefore persecute them, and do all they can to disturb them in their quiet and tranquillity:
pns32 av vvi pno32, cc vdb d pns32 vmb pc-acp vvi pno32 p-acp po32 j-jn cc n1:
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and then no wonder if they cannot endure that God should bless the Godly:
and then no wonder if they cannot endure that God should bless the Godly:
cc av dx n1 cs pns32 vmbx vvi cst np1 vmd vvi dt j:
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alas, all are not Israel that are of Israel: There are many that profess God, and yet hate godliness;
alas, all Are not Israel that Are of Israel: There Are many that profess God, and yet hate godliness;
uh, d vbr xx np1 cst vbr pp-f np1: pc-acp vbr d cst vvb np1, cc av vvb n1;
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they cannot bear the prosperity of the righteous, the more God favours them, the more they envy them;
they cannot bear the Prosperity of the righteous, the more God favours them, the more they envy them;
pns32 vmbx vvi dt n1 pp-f dt j, dt av-dc n1 vvz pno32, dt av-dc pns32 vvb pno32;
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but also from many pretenders to it;
but also from many pretenders to it;
cc-acp av p-acp d n2 p-acp pn31;
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USE, Hence how inexcusable will wicked men be, and without any Apology, when they shall be condemned to everlasting separation from the Saints and their joy? Time was when they might if they would, but they would not;USE, Hence how inexcusable will wicked men be, and without any Apology, when they shall be condemned to everlasting separation from the Saints and their joy? Time was when they might if they would, but they would not;
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it will be bitterness in the latter end.
it will be bitterness in the latter end.
pn31 vmb vbi n1 p-acp dt d n1.
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or find fault with the dispensations of the Gospel unto a wilful exclusion of your selves;
or find fault with the dispensations of the Gospel unto a wilful exclusion of your selves;
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or undue severity upon the master of the feast, if he swear against them that they shall never tast of his Supper? Is not the law of retaliation just? Prov. 1. 2. &c. Beware then how you despise, or envy,
or undue severity upon the master of the feast, if he swear against them that they shall never taste of his Supper? Is not the law of retaliation just? Curae 1. 2. etc. Beware then how you despise, or envy,
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And if men thus despise the feast of the Gospel, and will not part with their lusts, vanities, carnal confidences, that they may feast it with Christ and his People, can they charge unjust dealing,
And if men thus despise the feast of the Gospel, and will not part with their Lustiest, vanities, carnal confidences, that they may feast it with christ and his People, can they charge unjust dealing,
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but they scornfully refused, or pleaded impotency, and because they could not come of themselves, they would not let Christ help them, but kept off by unbelief:
but they scornfully refused, or pleaded impotency, and Because they could not come of themselves, they would not let christ help them, but kept off by unbelief:
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Then shall they remember the time when they were striven with, pleaded withal, earnestly entreated to be reconciled to God,
Then shall they Remember the time when they were striven with, pleaded withal, earnestly entreated to be reconciled to God,
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they scorned the communion of the Saints here, and shall be justly denied it for ever:
they scorned the communion of the Saints Here, and shall be justly denied it for ever:
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Men, instead of embracing the Gospel, pick quarrels with it, they will not come at all unless they may come in their own strength, bring their righteousness with them, &c. Rom. 10. 3.
Men, instead of embracing the Gospel, pick quarrels with it, they will not come At all unless they may come in their own strength, bring their righteousness with them, etc. Rom. 10. 3.
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The eldest son its like would have come in, if his father would have turned his brother out of the doors:
The eldest son its like would have come in, if his father would have turned his brother out of the doors:
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the company doth not please them, the Saints ere the People they hate:
the company does not please them, the Saints ere the People they hate:
dt n1 vdz xx vvb pno32, dt n2 p-acp dt n1 pns32 vvb:
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but these terms are hard, and they cannot bear them: Men will not leave their farms and merchandize, they will not part with their darling lusts, they will not suffer loss of their own righteousness;
but these terms Are hard, and they cannot bear them: Men will not leave their farms and merchandise, they will not part with their darling Lustiest, they will not suffer loss of their own righteousness;
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Reas. Because they refuse to come up to the terms upon which they are invited. God bids all come, but he tells them how he expects they should come;Reas. Because they refuse to come up to the terms upon which they Are invited. God bids all come, but he tells them how he expects they should come;
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Rom. 10. 2. All day long have I stretched forth my hand, unto a disobedient and gainsaying People.
Rom. 10. 2. All day long have I stretched forth my hand, unto a disobedient and gainsaying People.
np1 crd crd d n1 av-j vhb pns11 vvn av po11 n1, p-acp dt j cc vvg n1.
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Chap. 5. 20. Ye will not come unto me.
Chap. 5. 20. You will not come unto me.
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and of such it is that our Saviour useth those expressions, Joh. 3. 29. Men chuse darkness.
and of such it is that our Saviour uses those expressions, John 3. 29. Men choose darkness.
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as one that is willing and desirous that they should come in; this is the invitation which they reject:
as one that is willing and desirous that they should come in; this is the invitation which they reject:
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But to give a closer decision of the case; unregenerate men are not, and yet they are invited:
But to give a closer decision of the case; unregenerate men Are not, and yet they Are invited:
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But there is a general, doctrinal, conditional invitation presented to all where the Gospel comes, in which God by his Servants speaks seriously, pleads earnestly, expostulates industriously, waits patiently,
But there is a general, doctrinal, conditional invitation presented to all where the Gospel comes, in which God by his Servants speaks seriously, pleads earnestly, expostulates industriously, waits patiently,
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There is not the inward, spiritual, powerful invitation which compels them, and by particular application of grace draws them:
There is not the inward, spiritual, powerful invitation which compels them, and by particular application of grace draws them:
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DOCT. 1. It is the Hypocrites own fault that he doth not partake with the People of God in their joyes.
DOCT. 1. It is the Hypocrites own fault that he does not partake with the People of God in their Joys.
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The father did not shut the elder son out, but he would not come in; yea, though his father entreated him he still refused.
The father did not shut the elder son out, but he would not come in; yea, though his father entreated him he still refused.
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Object. But he was not invited, how then should he come?Object. But he was not invited, how then should he come?
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Ans. But if he had had an ingenious and brotherly spirit, he might have come when he heard of it:Ans. But if he had had an ingenious and brotherly Spirit, he might have come when he herd of it:
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The word tacitly insinuate that the servant did entreat him, but he would not hear him.
The word tacitly insinuate that the servant did entreat him, but he would not hear him.
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Through self conceit they argue thus, that because they cannot see the reason, therefore there is none;
Through self conceit they argue thus, that Because they cannot see the reason, Therefore there is none;
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as if we were bound to confess that the sun shineth not, because a blind man sees it not:
as if we were bound to confess that the sun shines not, Because a blind man sees it not:
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Wisdom is too high for a fool, therefore he condemneth it of folly.
Wisdom is too high for a fool, Therefore he Condemneth it of folly.
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USE, 2. It may teach us that if we would escape the just censure of being hypocrites, we labour to have reverend thoughts of all God's wayes:USE, 2. It may teach us that if we would escape the just censure of being Hypocrites, we labour to have reverend thoughts of all God's ways:
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Though you cannot alwayes discern the depth of them, yet be not rash in censuring then:
Though you cannot always discern the depth of them, yet be not rash in censuring then:
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Ignorance and a good opinion of themselves, meeting together, is the reason of all the mis-judging of carnal men:
Ignorance and a good opinion of themselves, meeting together, is the reason of all the Misjudging of carnal men:
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they are above them, and they cannot see into them:they Are above them, and they cannot see into them:
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and wait till the time when all things shall be made clear. 2. Because of their ignorance of the ways of God:
and wait till the time when all things shall be made clear. 2. Because of their ignorance of the ways of God:
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He that looks upon the outward face of things may be amazed, but he that beholds that an al wise hand of God doth all, will suspend, his Judgement,
He that looks upon the outward face of things may be amazed, but he that beholds that an all wise hand of God does all, will suspend, his Judgement,
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the causes of Gods providence are many times obscure, but never irregular:
the Causes of God's providence Are many times Obscure, but never irregular:
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Reas. 2. Because Hypocrites judge of things only by outward appearance, and that cannot be righteous Judgement:Reas. 2. Because Hypocrites judge of things only by outward appearance, and that cannot be righteous Judgement:
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he will plead his cause and vindicate it one day, to the silencing of all those who now seek to impute injustice to him. Positively: The ground of it is,
he will plead his cause and vindicate it one day, to the silencing of all those who now seek to impute injustice to him. Positively: The ground of it is,
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though he often acts soveraignly, yet he never acts injuriously:
though he often acts sovereignly, yet he never acts injuriously:
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not because God doth any wrong, for he who is the judge of the whole earth cannot but do that which is right,
not Because God does any wrong, for he who is the judge of the Whole earth cannot but do that which is right,
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yea, it was too common a thing among the Jews to say, God's wayes are not equal, Ezek. 18. 25. — 29: &c. Reas. 1. Negatively;
yea, it was too Common a thing among the jews to say, God's ways Are not equal, Ezekiel 18. 25. — 29: etc. Reas. 1. Negatively;
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thus it was with Cain, he counted himself injured, because his brother was accepted before him;
thus it was with Cain, he counted himself injured, Because his brother was accepted before him;
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This was the frame of that self-cheating people, Isa. 58. 2. They think God doth them wrong:
This was the frame of that self-cheating people, Isaiah 58. 2. They think God does them wrong:
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The fathers dealings seem very irregular and unrighteous to his eldest son:
The Father's dealings seem very irregular and unrighteous to his eldest son:
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DOCT. 2. It is the disposition of false and hypocritical Professors to be finding fault with God's dispensations of providence.
DOCT. 2. It is the disposition of false and hypocritical Professors to be finding fault with God's dispensations of providence.
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then satisfie your selves in this, that it is God that sits at helm, and he is good,
then satisfy your selves in this, that it is God that sits At helm, and he is good,
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and cannot do ought but good.
and cannot do ought but good.
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condemn not the things you know not, but rather admire them;
condemn not the things you know not, but rather admire them;
vvb xx dt n2 pn22 vvb xx, cc-acp av-c vvb pno32;
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and when you cannot give a reason of this or that providence, remember you are men,
and when you cannot give a reason of this or that providence, Remember you Are men,
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and then you need not to wonder at it:
and then you need not to wonder At it:
cc cs pn22 vvb xx pc-acp vvi p-acp pn31:
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When many parts of Divine wisdom are too high for you, and with the Psalmist, Psal. 72. you are pained within you, with searching into them,
When many parts of Divine Wisdom Are too high for you, and with the Psalmist, Psalm 72. you Are pained within you, with searching into them,
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USE, 2. It may teach us, that if we would justifie God in all his dealings to our selves and to others, we must learn to despise,USE, 2. It may teach us, that if we would justify God in all his dealings to our selves and to Others, we must Learn to despise,
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but to envy others theirs, and to find fault with God that they themselves enjoy it not,
but to envy Others theirs, and to find fault with God that they themselves enjoy it not,
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and though they have waited long for it, yet it comes not, hath too much of a legal spirit in it.
and though they have waited long for it, yet it comes not, hath too much of a Legal Spirit in it.
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DOCT. 3. Legalists look upon their own works to be meritorious, and think God unjust if he do not reward them eminently.
DOCT. 3. Legalists look upon their own works to be meritorious, and think God unjust if he do not reward them eminently.
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The Son is angry that his faithful service is not rewarded so much as with a kid:
The Son is angry that his faithful service is not rewarded so much as with a kid:
dt n1 vbz j cst po31 j n1 vbz xx vvn av av-d c-acp p-acp dt n1:
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The Jews thought their fastings ill laid out, Isa. 58. begin.
The jews Thought their Fastings ill laid out, Isaiah 58. begin.
dt np2 vvd po32 n2-vvg av-jn vvn av, np1 crd vvi.
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If they do not prosper, and all things go as their hearts can wish, legal spirited men think themselves abused.
If they do not prosper, and all things go as their hearts can wish, Legal spirited men think themselves abused.
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Reas. Because such as rely upon their own works and doings, though they may have taken up an Evangelical profession,Reas. Because such as rely upon their own works and doings, though they may have taken up an Evangelical profession,
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and have gotten the name of Christ in their mouths as a word of course; yet they were never truly broken off from themselves;
and have got the name of christ in their mouths as a word of course; yet they were never truly broken off from themselves;
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they never saw the emptiness of their own righteousness, nor understood what unprofitable servants they are, when they have done all:
they never saw the emptiness of their own righteousness, nor understood what unprofitable Servants they Are, when they have done all:
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There is a root of pride remaining in all unconverted men, they are not humbled as they ought to be:
There is a root of pride remaining in all unconverted men, they Are not humbled as they ought to be:
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As long as a man thinks his doings to be of so much worth, he will consequently count himself injured,
As long as a man thinks his doings to be of so much worth, he will consequently count himself injured,
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if they be not rewarded according to his expectation. USE, 1. Here we see the very root and and ground of all our repinings,
if they be not rewarded according to his expectation. USE, 1. Here we see the very root and and ground of all our repinings,
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and murmurings at the providences of God which do befall us; it proceeds from a legal spirit:
and murmurings At the providences of God which do befall us; it proceeds from a Legal Spirit:
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It is because we set up our counters for gold, and rate our poor sorry doings beyond their desert:
It is Because we Set up our counters for gold, and rate our poor sorry doings beyond their desert:
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and particularly many grumble and complain that they have no fatted calf;
and particularly many grumble and complain that they have not fatted calf;
cc av-j d vvi cc vvi cst pns32 vhb xx vvn n1;
(78) doctrine (DIV3)
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i. e. feasting and joy, though they labour hard, and live conscientiously, yet they spend all their time in the dark, have not the provision and entertainment which others have.i. e. feasting and joy, though they labour hard, and live conscientiously, yet they spend all their time in the dark, have not the provision and entertainment which Others have.
sy. sy. vvg cc n1, cs pns32 vvb av-j, cc vvi av-j, av pns32 vvb d po32 n1 p-acp dt j, vhb xx dt n1 cc n1 r-crq n2-jn vhb.
(78) doctrine (DIV3)
844
Page 373
4125
It is true, a Believer may walk in darkness, and want light;
It is true, a Believer may walk in darkness, and want Light;
pn31 vbz j, dt n1 vmb vvi p-acp n1, cc vvb j;
(78) doctrine (DIV3)
844
Page 373
4134
but counting and confessing it an high favour if ever it comes.
but counting and confessing it an high favour if ever it comes.
cc-acp vvg cc vvg pn31 dt j n1 cs av pn31 vvz.
(78) doctrine (DIV3)
845
Page 374
4129
and see the emptiness, and nothingness of all our own performances:
and see the emptiness, and nothingness of all our own performances:
cc vvi dt n1, cc n1 pp-f d po12 d n2:
(78) doctrine (DIV3)
845
Page 373
4130
They that had laboured all day, are angry that loyterers, and idle persons, that came in but at the eleventh hour, had their penny too as well as they;
They that had laboured all day, Are angry that loiterers, and idle Persons, that Come in but At the eleventh hour, had their penny too as well as they;
pns32 cst vhd vvn d n1, vbr j cst n2, cc j n2, cst vvd p-acp cc-acp p-acp dt ord n1, vhd po32 n1 av c-acp av c-acp pns32;
(78) doctrine (DIV3)
845
Page 373
4131
they judged their work worth something:
they judged their work worth something:
pns32 vvd po32 n1 j pi:
(78) doctrine (DIV3)
845
Page 373
4132
Whereas an humble soul that counts his own righteousness rags, and polluted, that acknowledgeth free grace to preside •n all the dispensations of Divine favours;
Whereas an humble soul that counts his own righteousness rags, and polluted, that acknowledgeth free grace to preside •n all the dispensations of Divine favours;
cs dt j n1 cst vvz po31 d n1 n2, cc vvn, cst vvz j n1 p-acp n1 av d dt n2 pp-f j-jn n2;
(78) doctrine (DIV3)
845
Page 373
4133
he will adore that grace which appears to others, and patiently wait on God for the like favour, not repining that it comes not yet,
he will adore that grace which appears to Others, and patiently wait on God for the like favour, not repining that it comes not yet,
pns31 vmb vvi d n1 r-crq vvz pc-acp n2-jn, cc av-j vvi p-acp np1 p-acp dt j n1, xx vvg cst pn31 vvz xx av,
(78) doctrine (DIV3)
845
Page 374
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but only of his free grace as long therefore as men boast of their doings they may do all their lives long,
but only of his free grace as long Therefore as men boast of their doings they may do all their lives long,
cc-acp av-j pp-f po31 j n1 c-acp av-j av c-acp n2 vvb pp-f po32 n2-vdg pns32 vmb vdi d po32 n2 av-j,
(79) doctrine (DIV3)
848
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Reas. 2. Because the dispensation of God's special love and favour are not Legal, but Evangelical dispensations.Reas. 2. Because the Dispensation of God's special love and favour Are not Legal, but Evangelical dispensations.
np1 crd p-acp dt n1 pp-f npg1 j n1 cc n1 vbr xx j, cc-acp np1 n2.
(79) doctrine (DIV3)
848
Page 374
4140
they are painted sepulchres, but full of dead mens bones, they are really dead, though seemingly alive.
they Are painted sepulchres, but full of dead men's bones, they Are really dead, though seemingly alive.
pns32 vbr vvn n2, p-acp j pp-f j ng2 n2, pns32 vbr av-j j, c-acp av-vvg j.
(79) doctrine (DIV3)
847
Page 374
4139
joys and feasts are for the living, and not for the dead; whereas these men are not alive:
Joys and feasts Are for the living, and not for the dead; whereas these men Are not alive:
n2 cc n2 vbr p-acp dt j-vvg, cc xx p-acp dt j; cs d n2 vbr xx j:
(79) doctrine (DIV3)
847
Page 374
4138
The hypocrite never tasts one crumb of the Childrens bread, Reas. 1. From their incapacity; they are not in a state and condition to be feasted:
The hypocrite never tastes one crumb of the Children's bred, Reas. 1. From their incapacity; they Are not in a state and condition to be feasted:
dt n1 av-x vvz crd n1 pp-f dt ng2 n1, np1 crd p-acp po32 n1; pns32 vbr xx p-acp dt n1 cc n1 pc-acp vbi vvn:
(79) doctrine (DIV3)
846
Page 374
4137
Never be feasted with his special spiritual grace, never have a kid killed for him to feast it with his friends:
Never be feasted with his special spiritual grace, never have a kid killed for him to feast it with his Friends:
av-x vbb vvn p-acp po31 j j n1, av-x vhb dt n1 vvn p-acp pno31 pc-acp vvi pn31 p-acp po31 n2:
(79) doctrine (DIV3)
846
Page 374
4136
and yet never be made to partake in his special love and favour. and yet never be made to partake in his special love and favour.
cc av av-x vbi vvn pc-acp vvi p-acp po31 j n1 cc n1.
(79) doctrine (DIV3)
845
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4135
DOCT. 4. A man may live a long while in Christs visible family, and also in a careful outward attendance to duty,
DOCT. 4. A man may live a long while in Christ visible family, and also in a careful outward attendance to duty,
np1. crd dt n1 vmb vvi dt j n1 p-acp npg1 j n1, cc av p-acp dt j j n1 p-acp n1,
(79) doctrine (DIV3)
845
Page 374
4153
and be partakers in special and soul refreshing grace.
and be partakers in special and soul refreshing grace.
cc vbb n2 p-acp j cc n1 vvg n1.
(79) doctrine (DIV3)
851
Page 375
4152
but to renounce all, and fly to the Grace of God in Christ, that is the only way to come by,
but to renounce all, and fly to the Grace of God in christ, that is the only Way to come by,
cc-acp pc-acp vvi d, cc vvi p-acp dt n1 pp-f np1 p-acp np1, cst vbz dt j n1 pc-acp vvi p-acp,
(79) doctrine (DIV3)
851
Page 375
4151
USE, 3. It may also teach us to beware that we rely not upon our selves and our duties,USE, 3. It may also teach us to beware that we rely not upon our selves and our duties,
n1, crd pn31 vmb av vvi pno12 pc-acp vvi cst pns12 vvb xx p-acp po12 n2 cc po12 n2,
(79) doctrine (DIV3)
851
Page 375
4150
and a son received into special grace, and favour with his father.
and a son received into special grace, and favour with his father.
cc dt n1 vvn p-acp j n1, cc n1 p-acp po31 n1.
(79) doctrine (DIV3)
850
Page 375
4149
It is not to be wondred at, if we consider how great difference and distance there is between being a son in the visible family,
It is not to be wondered At, if we Consider how great difference and distance there is between being a son in the visible family,
pn31 vbz xx pc-acp vbi vvn p-acp, cs pns12 vvb c-crq j n1 cc n1 pc-acp vbz p-acp vbg dt n1 p-acp dt j n1,
(79) doctrine (DIV3)
850
Page 375
4148
USE, 2. Hence wonder not if many Professors in the visible Church are lifeless, and sapless, hold no spiritual communion with Jesus Christ:USE, 2. Hence wonder not if many Professors in the visible Church Are Lifeless, and sapless, hold no spiritual communion with jesus christ:
n1, crd av vvb xx cs d n2 p-acp dt j n1 vbr j, cc j, vvb dx j n1 p-acp np1 np1:
(79) doctrine (DIV3)
850
Page 375
4147
and he killed no kid for him: God ows not conversion, nor the benefits that come by it to our endeavours.
and he killed no kid for him: God ows not conversion, nor the benefits that come by it to our endeavours.
cc pns31 vvd dx n1 p-acp pno31: np1 vvz xx n1, ccx dt n2 cst vvb p-acp pn31 p-acp po12 n2.
(79) doctrine (DIV3)
849
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4146
The father had not been unkind, much less injurious to his son, though he served him,
The father had not been unkind, much less injurious to his son, though he served him,
dt n1 vhd xx vbn j, av-d av-dc j p-acp po31 n1, cs pns31 vvd pno31,
(79) doctrine (DIV3)
849
Page 375
4145
USE, 1. To teach us that when man hath done his utmost, still grace is free, and not owing to him:USE, 1. To teach us that when man hath done his utmost, still grace is free, and not owing to him:
vvb, crd p-acp vvb pno12 d c-crq n1 vhz vdn po31 j, av n1 vbz j, cc xx vvg p-acp pno31:
(79) doctrine (DIV3)
849
Page 375
4144
and God n• whit regard so as to accept of them: the proud Pharisee is not justified.
and God n• whit regard so as to accept of them: the proud Pharisee is not justified.
cc np1 n1 n1 vvb av c-acp pc-acp vvi pp-f pno32: dt j np1 vbz xx vvn.
(79) doctrine (DIV3)
848
Page 374
4142
God doth nothing for any of Adam 's sinful progeny for the sake of their righteousness,
God does nothing for any of Adam is sinful progeny for the sake of their righteousness,
np1 vdz pix p-acp d pp-f np1 vbz j n1 p-acp dt n1 pp-f po32 n1,
(79) doctrine (DIV3)
848
Page 374
4158
they are like Scaribees that live upon dung hils, and suck nothing but corruption, like flyes that live upon sores: And this they do,
they Are like Scaribees that live upon dung hills, and suck nothing but corruption, like flies that live upon sores: And this they do,
pns32 vbr j npg1 cst vvb p-acp n1 n2, cc vvb pix cc-acp n1, av-j vvz cst vvb p-acp n2: cc d pns32 vdb,
(80) doctrine (DIV3)
852
Page 376
4159
1. In enmity against the grace of God:
1. In enmity against the grace of God:
crd p-acp n1 p-acp dt n1 pp-f np1:
(80) doctrine (DIV3)
853
Page 376
4160
The eldest son doth it to cast a blemish upon his fathers kindness, as if he therefore favoured such wickedness:
The eldest son does it to cast a blemish upon his Father's kindness, as if he Therefore favoured such wickedness:
dt js-jn n1 vdz pn31 pc-acp vvi dt n1 p-acp po31 ng1 n1, c-acp cs pns31 av vvd d n1:
(80) doctrine (DIV3)
853
Page 376
4156
They love to remember what the Saints were, not what they are; if in their youth they have been vain, profuse, prodigal, this shall never be forgotten;
They love to Remember what the Saints were, not what they Are; if in their youth they have been vain, profuse, prodigal, this shall never be forgotten;
pns32 vvb pc-acp vvi r-crq dt n2 vbdr, xx r-crq pns32 vbr; cs p-acp po32 n1 pns32 vhb vbn j, j, j-jn, d vmb av-x vbi vvn;
(80) doctrine (DIV3)
852
Page 376
4155
How eloquent is the elder son in rehearsing the wickedness of his brother? but not a word of his repentance.
How eloquent is the elder son in rehearsing the wickedness of his brother? but not a word of his Repentance.
q-crq j vbz dt jc-jn n1 p-acp vvg dt n1 pp-f po31 n1? cc-acp xx dt n1 pp-f po31 n1.
(80) doctrine (DIV3)
852
Page 375
4154
DOCT. 5. Wicked men delight in aspersing the People of God with their former, follies.
DOCT. 5. Wicked men delight in aspersing the People of God with their former, follies.
np1. crd j n2 vvb p-acp vvg dt n1 pp-f np1 p-acp po32 j, n2.
(80) doctrine (DIV3)
851
Page 375
4161
When one objected against Beza, some wanton youthful Poems, he said, Hic homo invidet mihi gratiam Dei.
When one objected against Beza, Some wanton youthful Poems, he said, Hic homo Invidet mihi gratiam Dei.
c-crq pi vvn p-acp np1, d j-jn j n2, pns31 vvd, fw-la fw-la fw-la fw-la fw-la fw-la.
(80) doctrine (DIV3)
853
Page 376
4162
2. To justifie themselves, they hope by this means to gain the better reputation, they that have no real goodness of their own, think to shine by comparison:
2. To justify themselves, they hope by this means to gain the better reputation, they that have no real Goodness of their own, think to shine by comparison:
crd p-acp vvi px32, pns32 vvb p-acp d n2 pc-acp vvi dt jc n1, pns32 cst vhb dx j n1 pp-f po32 d, vvb pc-acp vvi p-acp n1:
(80) doctrine (DIV3)
854
Page 376
4163
I am not as this Publican. I am not as this Publican.
pns11 vbm xx p-acp d n1.
(80) doctrine (DIV3)
854
Page 376
4164
USE, To teach those that are the People of God to avoid this frame of spirit:USE, To teach those that Are the People of God to avoid this frame of Spirit:
vvb, pc-acp vvi d cst vbr dt n1 pp-f np1 pc-acp vvi d n1 pp-f n1:
(80) doctrine (DIV3)
855
Page 376
4165
Consider not what the People of God were, but what they are;
Consider not what the People of God were, but what they Are;
vvb xx r-crq dt n1 pp-f np1 vbdr, p-acp r-crq pns32 vbr;
(80) doctrine (DIV3)
855
Page 376
4166
if they have been Prodigals, yet if now they are Converts, acknowledge the grace of God, and magnifie it:
if they have been Prodigals, yet if now they Are Converts, acknowledge the grace of God, and magnify it:
cs pns32 vhb vbn n2-jn, av cs av pns32 vbr vvz, vvb dt n1 pp-f np1, cc vvi pn31:
(80) doctrine (DIV3)
855
Page 376
4167
If God hath blotted his sins out of his book of remembrance, do not you record them:
If God hath blotted his Sins out of his book of remembrance, do not you record them:
cs np1 vhz vvn po31 n2 av pp-f po31 n1 pp-f n1, vdb xx pn22 vvi pno32:
(80) doctrine (DIV3)
855
Page 376
4168
Remember, if you your selves have not been such in your outward conversation, you had as bad hearts,
remember, if you your selves have not been such in your outward Conversation, you had as bad hearts,
vvb, cs pn22 po22 n2 vhb xx vbn d p-acp po22 j n1, pn22 vhd p-acp j n2,
(80) doctrine (DIV3)
855
Page 376
4169
and it was only restraining grace that did prevert you, else your like natures had appeared in as bad actions:
and it was only restraining grace that did prevert you, Else your like nature's had appeared in as bad actions:
cc pn31 vbds av-j vvg n1 cst vdd vvi pn22, av po22 j n2 vhd vvn p-acp p-acp j n2:
(80) doctrine (DIV3)
855
Page 376
4170
Be sure consider alwayes that it is the grace of God by which you are what you are;
Be sure Consider always that it is the grace of God by which you Are what you Are;
vbb j vvb av cst pn31 vbz dt n1 pp-f np1 p-acp r-crq pn22 vbr q-crq pn22 vbr;
(80) doctrine (DIV3)
855
Page 377
4171
be not envious at them, but labour to strengthen your faith by their example:
be not envious At them, but labour to strengthen your faith by their Exampl:
vbb xx j p-acp pno32, cc-acp vvb pc-acp vvi po22 n1 p-acp po32 n1:
(80) doctrine (DIV3)
855
Page 377
4172
Think how glorious a God you serve, that is able to pass by and pardon such sins;
Think how glorious a God you serve, that is able to pass by and pardon such Sins;
vvb c-crq j dt n1 pn22 vvb, cst vbz j pc-acp vvi p-acp cc vvi d n2;
(80) doctrine (DIV3)
855
Page 377
4173
trust him the more, love him the better, rely on him with the greater confidence.
trust him the more, love him the better, rely on him with the greater confidence.
vvb pno31 dt av-dc, vvb pno31 dt jc, vvb p-acp pno31 p-acp dt jc n1.
(80) doctrine (DIV3)
855
Page 377
4157
but their reformation, deep sorrow, and sincere repentance shall never be taken notice of;
but their Reformation, deep sorrow, and sincere Repentance shall never be taken notice of;
cc-acp po32 n1, j-jn n1, cc j n1 vmb av-x vbi vvn n1 pp-f;
(80) doctrine (DIV3)
852
Page 376
4187
God both knows how to magnifie his mercy upon them, and not only so, but is often pleased to single out these to make illustrious monuments of his saving grace, despair not then of them,
God both knows how to magnify his mercy upon them, and not only so, but is often pleased to single out these to make illustrious monuments of his Saving grace, despair not then of them,
np1 av-d vvz c-crq pc-acp vvi po31 n1 p-acp pno32, cc xx av-j av, cc-acp vbz av vvn p-acp j av d pc-acp vvi j n2 pp-f po31 j-vvg n1, vvb xx av pp-f pno32,
(81) doctrine (DIV3)
860
Page 378
4189
despair not, such are often chosen to be the subjects of grace, and if God hath awakened and humbled you, hope in his mercy;
despair not, such Are often chosen to be the subject's of grace, and if God hath awakened and humbled you, hope in his mercy;
vvb xx, d vbr av vvn pc-acp vbi dt n2-jn pp-f n1, cc cs np1 vhz vvn cc vvn pn22, vvb p-acp po31 n1;
(81) doctrine (DIV3)
861
Page 379
4174
DOCT. 6. God's converting grace many times meets the profane Prodigal in his Career and turns him,
DOCT. 6. God's converting grace many times meets the profane Prodigal in his Career and turns him,
np1. crd npg1 vvg n1 d n2 vvz dt j j-jn p-acp po31 n1 cc vvz pno31,
(81) doctrine (DIV3)
855
Page 377
4175
when it passeth by the moral and legal Professor. God finds the Prodigal in his far Country;when it passes by the moral and Legal Professor. God finds the Prodigal in his Far Country;
c-crq pn31 vvz p-acp dt j cc j n1. np1 vvz dt j-jn p-acp po31 j n1;
(81) doctrine (DIV3)
855
Page 377
4176
his eldest brother is at home, and yet past by. In our Saviours time there were more Publicans converted than Scribes and Pharisees;
his eldest brother is At home, and yet passed by. In our Saviors time there were more Publicans converted than Scribes and Pharisees;
po31 js-jn n1 vbz p-acp n1-an, cc av vvn p-acp. p-acp po12 ng1 n1 a-acp vbdr dc ng1 vvn cs n2 cc np2;
(81) doctrine (DIV3)
856
Page 377
4177
afterwards the Heathen Gentiles came flocking in upon the preaching of the Gospel by the Apostles,
afterwards the Heathen Gentiles Come flocking in upon the preaching of the Gospel by the Apostles,
av dt j-jn np1 vvd vvg p-acp p-acp dt vvg pp-f dt n1 p-acp dt n2,
(81) doctrine (DIV3)
856
Page 377
4178
whiles the Jews obstinately refused it:
while the jews obstinately refused it:
cs dt np2 av-j vvd pn31:
(81) doctrine (DIV3)
856
Page 377
4179
So true is that of our Saviour, Luk. 13. 28, 29, 30. Mat. 21. 31, 32. The Publicans and the Harlots go into the Kingdome of God before you, &c. Reas. 1. From the deep interest of self in a legal Professor:
So true is that of our Saviour, Luk. 13. 28, 29, 30. Mathew 21. 31, 32. The Publicans and the Harlots go into the Kingdom of God before you, etc. Reas. 1. From the deep Interest of self in a Legal Professor:
av j vbz d pp-f po12 n1, np1 crd crd, crd, crd np1 crd crd, crd dt n2 cc dt n2 vvb p-acp dt n1 pp-f np1 p-acp pn22, av np1 crd p-acp dt j-jn n1 pp-f n1 p-acp dt j n1:
(81) doctrine (DIV3)
856
Page 377
4190
he knows how to get him a name in your Salvation.
he knows how to get him a name in your Salvation.
pns31 vvz c-crq pc-acp vvi pno31 dt n1 p-acp po22 n1.
(81) doctrine (DIV3)
861
Page 379
4180
The profane persons sins are almost convincible;
The profane Persons Sins Are almost convincible;
dt j n2 n2 vbr av j;
(81) doctrine (DIV3)
857
Page 377
4181
whereas the other thinks his righteousness to be of great worth, and is not easily perswaded of the unprofitableness of it, Rom. 9. 31, 32. Reas. From the wisdom of God, to make his free grace thus the more manifest, The more profuse any have been, the more visible and observable is that grace which is made to appear to be in them:
whereas the other thinks his righteousness to be of great worth, and is not Easily persuaded of the unprofitableness of it, Rom. 9. 31, 32. Reas. From the Wisdom of God, to make his free grace thus the more manifest, The more profuse any have been, the more visible and observable is that grace which is made to appear to be in them:
cs dt n-jn vvz po31 n1 pc-acp vbi pp-f j n1, cc vbz xx av-j vvn pp-f dt n1 pp-f pn31, np1 crd crd, crd np1 p-acp dt n1 pp-f np1, pc-acp vvi po31 j n1 av dt av-dc j, dt av-dc j d vhb vbn, dt av-dc j cc j vbz d n1 r-crq vbz vvn pc-acp vvi pc-acp vbi p-acp pno32:
(81) doctrine (DIV3)
857
Page 378
4182
The Physitian gets no credit by administring to one that thinks himself well already;
The physician gets no credit by administering to one that thinks himself well already;
dt n1 vvz dx n1 p-acp j-vvg p-acp crd cst vvz px31 av av;
(81) doctrine (DIV3)
858
Page 378
4183
the more desperate the disease is apprehended, the more eminent is the cure acknowledged to be, Luk. 5. 31. USE, 1. To awaken carnal Professors; you may easily be cheated:
the more desperate the disease is apprehended, the more eminent is the cure acknowledged to be, Luk. 5. 31. USE, 1. To awaken carnal Professors; you may Easily be cheated:
dt av-dc j dt n1 vbz vvn, dt av-dc j vbz dt n1 vvd pc-acp vbi, np1 crd crd n1, crd p-acp vvi j n2; pn22 vmb av-j vbi vvn:
(81) doctrine (DIV3)
858
Page 378
4184
Why are you no more concerned with the awakening means which you enjoy? you think your selves to be whole and sound,
Why Are you no more concerned with the awakening means which you enjoy? you think your selves to be Whole and found,
q-crq vbr pn22 dx av-dc vvn p-acp dt n-vvg vvz r-crq pn22 vvb? pn22 vvb po22 n2 pc-acp vbi j-jn cc j,
(81) doctrine (DIV3)
859
Page 378
4185
and these warnings are for the vain and profane; beware! you may be lost, when those whom you despise may be saved.
and these Warnings Are for the vain and profane; beware! you may be lost, when those whom you despise may be saved.
cc d n2 vbr p-acp dt j cc j; vvb! pn22 vmb vbi vvn, c-crq d r-crq pn22 vvb vmb vbi vvn.
(81) doctrine (DIV3)
859
Page 378
4186
USE, 2. To advise us not to despair of, but to pray for the worst sinners:USE, 2. To Advice us not to despair of, but to pray for the worst Sinners:
n1, crd p-acp vvb pno12 xx pc-acp vvi pp-f, cc-acp pc-acp vvi p-acp dt js n2:
(81) doctrine (DIV3)
860
Page 378
4188
but pray hard for them, that they may be converted, and believe. USE, 3. To encourage any that have been grievous sinners against God;
but pray hard for them, that they may be converted, and believe. USE, 3. To encourage any that have been grievous Sinners against God;
cc-acp vvb av-j p-acp pno32, cst pns32 vmb vbi vvn, cc vvi. n1, crd p-acp vvi d cst vhb vbn j n2 p-acp np1;
(81) doctrine (DIV3)
860
Page 378
353
When God intends that a People shall go in his wayes, he promiseth them his Spirit, Ezek. 36. 27 - I will put my spirit into you,
When God intends that a People shall go in his ways, he promises them his Spirit, Ezekiel 36. 27 - I will put my Spirit into you,
c-crq np1 vvz cst dt n1 vmb vvi p-acp po31 n2, pns31 vvz pno32 po31 n1, np1 crd crd - pns11 vmb vvi po11 n1 p-acp pn22,
(11) doctrine (DIV3)
78
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355
The spirit of God is the inward guide of the Children of God, they that are deserted by him, are consequently given up to their own guidance.
The Spirit of God is the inward guide of the Children of God, they that Are deserted by him, Are consequently given up to their own guidance.
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2. His laying no outward check or restrain upon them to hinder them, or stop their course.
2. His laying no outward check or restrain upon them to hinder them, or stop their course.
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When God would no longer leave Israel to himself, he hedgeth up his way with thornes, that he shall not find the way to come at his lusts and lovers, Hos. 2: 6, 7:
When God would no longer leave Israel to himself, he hedgeth up his Way with thorns, that he shall not find the Way to come At his Lustiest and lovers, Hos. 2: 6, 7:
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But where he lets men have a large range, liberty and opportunity, when he afflicts them not,
But where he lets men have a large range, liberty and opportunity, when he afflicts them not,
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but they prosper and have all at will, and there is no outward controle, this is a leaving men:
but they prosper and have all At will, and there is no outward control, this is a leaving men:
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thus God did to Ephraim, Hos. 4. 7. Ephraim is joyned to Idols, let him alone:
thus God did to Ephraim, Hos. 4. 7. Ephraim is joined to Idols, let him alone:
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3. His turning of these favours into snare and provocations of their lusts, to allure and draw them after them:
3. His turning of these favours into snare and provocations of their Lustiest, to allure and draw them After them:
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There are many lusts in the heart of man and these outward mercies are sutable matter for them to wor• upon:
There Are many Lustiest in the heart of man and these outward Mercies Are suitable matter for them to wor• upon:
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and when God lets it be so; yea, judicially orders it to be so;
and when God lets it be so; yea, judicially order it to be so;
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when he gives them their table to be a snare, their wealth a snare their health and strength a snare, their wi•• and knowledge a snare;
when he gives them their table to be a snare, their wealth a snare their health and strength a snare, their wi•• and knowledge a snare;
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when pride, prophaneness, and sensuality are promoved and nourished by these things, then God gives men up to their own hearts lust,
when pride, profaneness, and sensuality Are promoved and nourished by these things, then God gives men up to their own hearts lust,
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and lets them walk on in their own wayes, Psal. 81. 12. He puts their Portion into their own hand,
and lets them walk on in their own ways, Psalm 81. 12. He puts their Portion into their own hand,
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and lets them go whither they will, and do what they please with it. 2. To answer some doubts which may here arise;
and lets them go whither they will, and do what they please with it. 2. To answer Some doubts which may Here arise;
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1. Whether this doth not cast imputation upon Gods Holiness, in giving men his favours,
1. Whither this does not cast imputation upon God's Holiness, in giving men his favours,
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and leaving them to themselves, when he knows they will both abuse them, and dishonour him by their so doing;
and leaving them to themselves, when he knows they will both abuse them, and dishonour him by their so doing;
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whereas his Holiness engageth him to seek his own Glory in all his works of Providence?
whereas his Holiness engageth him to seek his own Glory in all his works of Providence?
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Ans. That God will be no loser of his Glory by any of his Creatures, in any of his works which he doth to or for them, is a truth not to be questioned;Ans. That God will be no loser of his Glory by any of his Creatures, in any of his works which he does to or for them, is a truth not to be questioned;
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but the wayes in which he will be a saver, and no loser, are to be commended to the management of his own infinite wisdom, which doubtless will not fail in the execution,
but the ways in which he will be a saver, and no loser, Are to be commended to the management of his own infinite Wisdom, which doubtless will not fail in the execution,
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and though he may for a while seem to be on the losing hand, whiles men are running on the score with him, and meditating nothing of payment;
and though he may for a while seem to be on the losing hand, while men Are running on the score with him, and meditating nothing of payment;
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yet if we can let God alone till his day and time of reckoning with men, he will then make it to appear that he will be glorified in all the Pharaoh's and wicked men of this world, whom he hath raised up,
yet if we can let God alone till his day and time of reckoning with men, he will then make it to appear that he will be glorified in all the Pharaoh's and wicked men of this world, whom he hath raised up,
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and suffered at present to abuse his manifold mercies to their own ruine;
and suffered At present to abuse his manifold Mercies to their own ruin;
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and were it not that God knows how to get his penny worths out of them, he would never credit them so far as he doth:
and were it not that God knows how to get his penny worths out of them, he would never credit them so Far as he does:
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God will be glorified in Zidon, as well as in Zion.
God will be glorified in Sidon, as well as in Zion.
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2. But God seems by this to be an encourager of wickedness, and promoter of mans vile designs:
2. But God seems by this to be an encourager of wickedness, and promoter of men vile designs:
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Is not this to put a Sword in a madmans hand, that he may destroy himself therewithal? And if God hateth sin,
Is not this to put a Sword in a madmans hand, that he may destroy himself therewithal? And if God hates since,
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why would he thus give men advantage to sin against him?
why would he thus give men advantage to sin against him?
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Ans. The wisdom of God in ordering of althings according to his own counsels, is not for us mortals to call in question:Ans. The Wisdom of God in ordering of All things according to his own Counsels, is not for us mortals to call in question:
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God hath other Attributes besides his Justice to make known, and they are his bounty, patience, goodness, long sufferance;
God hath other Attributes beside his justice to make known, and they Are his bounty, patience, Goodness, long sufferance;
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and this he can do upon the vessels of wrath, and thereby makes way for the glorious manifestation of his Justice upon them that are not led to repentance by it,
and this he can do upon the vessels of wrath, and thereby makes Way for the glorious manifestation of his justice upon them that Are not led to Repentance by it,
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but abuse his goodness, Rom. 2. 4, 5. Neither doth God by this encourage sin,
but abuse his Goodness, Rom. 2. 4, 5. Neither does God by this encourage since,
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since by his holy Law (which is man's rule, and a discovery of his righteous Judgment) he strictly forbids,
since by his holy Law (which is Man's Rule, and a discovery of his righteous Judgement) he strictly forbids,
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and severely denounceth threatnings against all sin:
and severely Denounceth threatenings against all since:
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Neither is God's bounty the moral cause of promoting of sin, but hath argument in it to prompt men to holiness and obedience;
Neither is God's bounty the moral cause of promoting of since, but hath argument in it to prompt men to holiness and Obedience;
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but it is man's corrupt heart abusing it to such ends;
but it is Man's corrupt heart abusing it to such ends;
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whereas an holy heart is encouraged by all God's benefits to study his Glory and praise, Psal. 116. 12. And yet God may righteously leave man to follow his own wicked heart,
whereas an holy heart is encouraged by all God's benefits to study his Glory and praise, Psalm 116. 12. And yet God may righteously leave man to follow his own wicked heart,
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and so to misimprove all his beneficence to his own just condemnation;
and so to misimprove all his beneficence to his own just condemnation;
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yea, he may raise up Pharaoh to that very end, Exod. 9. 16. But I come to the Reasons of the Doctrine, which will serve further to clear the truth from imputation;
yea, he may raise up Pharaoh to that very end, Exod 9. 16. But I come to the Reasons of the Doctrine, which will serve further to clear the truth from imputation;
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and they are taken from the ends which God design in thus doing;
and they Are taken from the ends which God Design in thus doing;
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which though they are at present secret in regard of the individual persons who are thus left, till God of his Providence shall be pleased to make more full and clear discovery of them,
which though they Are At present secret in regard of the Individu Persons who Are thus left, till God of his Providence shall be pleased to make more full and clear discovery of them,
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yet in themselves they are alwayes one of these two, for all Gods dealings with mankind do ultimately center in the one or the other viz. either.
yet in themselves they Are always one of these two, for all God's dealings with mankind do ultimately centre in the one or the other viz. either.
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1. That thus way may be made for the more illustrious manifestation of revenging Justice, in the destruction of sinners:
1. That thus Way may be made for the more illustrious manifestation of revenging justice, in the destruction of Sinners:
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They are thus made vessels of wrath fitted to destruction, Rom. 9. 22. Where much is given, there is much expected:
They Are thus made vessels of wrath fitted to destruction, Rom. 9. 22. Where much is given, there is much expected:
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The more that men have abused, the more wrath awaits them:
The more that men have abused, the more wrath awaits them:
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Doubtless a man of great parts and understanding, hath more to account with God for than a fool, the rich and wealthy man,
Doubtless a man of great parts and understanding, hath more to account with God for than a fool, the rich and wealthy man,
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then the poor, a Magistrate, or a Minister, then a private Man:
then the poor, a Magistrate, or a Minister, then a private Man:
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The more advantage Men have put into their hands to serve God withal, the more they have to answer for, you may see what endictments God draws up against Babylon, Isa. 14. Tyrus, Ezek:
The more advantage Men have put into their hands to serve God withal, the more they have to answer for, you may see what indictments God draws up against Babylon, Isaiah 14. Tyre, Ezekiel:
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27. which had the advantage of other Nations, of worldly pomp and wisdom: For such God hath wonderful plagues:
27. which had the advantage of other nations, of worldly pomp and Wisdom: For such God hath wondered plagues:
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This patience, and goodness, as they are largely displayed before such at the present, so they, by mens abusing of them, open a way for the more notable executions of Justice.
This patience, and Goodness, as they Are largely displayed before such At the present, so they, by men's abusing of them, open a Way for the more notable executions of justice.
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2. That he may prepare a way to make his Grace notably appear to be Grace, the truth is, Gods wayes are very mysterious, and past mans finding out;
2. That he may prepare a Way to make his Grace notably appear to be Grace, the truth is, God's ways Are very mysterious, and past men finding out;
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and oftentimes, when we may have reason justly to fear, that such a sinner is mounted on Horse-back, to run the swifter to his own utter ruine,
and oftentimes, when we may have reason justly to Fear, that such a sinner is mounted on Horseback, to run the swifter to his own utter ruin,
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yet even then God hath gracious designs in all this:
yet even then God hath gracious designs in all this:
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God sometimes allows a sinner a long Tedder, and lets him run to the end of it, and then pulls him back:
God sometime allows a sinner a long Tedder, and lets him run to the end of it, and then pulls him back:
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God suffers him to lay a scene for his own ruine, and then displayes his riches of his grace in saving him from it,
God suffers him to lay a scene for his own ruin, and then displays his riches of his grace in Saving him from it,
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when he hath used all possible means utterly to have undone himself: Manasseth in the old, and Paul in the New-Testament stand for eminent examples of this,
when he hath used all possible means utterly to have undone himself: Manasseh in the old, and Paul in the New testament stand for eminent Examples of this,
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and the latter of these speaks thus of it, 1 Tim. 1. 13, 14. Who was before a blasphemer.
and the latter of these speaks thus of it, 1 Tim. 1. 13, 14. Who was before a blasphemer.
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&c. But I obtained mercy, &c. and the grace of our Lord Jesus was exceeding abundant, &c. USE, 1. To teach us not too much to bless our selves in our enjoyment of outward favours.
etc. But I obtained mercy, etc. and the grace of our Lord jesus was exceeding abundant, etc. USE, 1. To teach us not too much to bless our selves in our enjoyment of outward favours.
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God's love is not from hence to be positively concluded: It is the wise mans observation, Eccl. 9. begin.
God's love is not from hence to be positively concluded: It is the wise men observation, Ecclesiastes 9. begin.
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No man knows love or hatred by all that is before him. No man knows love or hatred by all that is before him.
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And yet there is nothing more common than for men to be be proud and self conceited in these things whereas they are indeed nothing else but some of the offals of God's favours, which he can spare to the swine of the world,
And yet there is nothing more Common than for men to be be proud and self conceited in these things whereas they Are indeed nothing Else but Some of the offals of God's favours, which he can spare to the Swine of the world,
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and often throws out to them in a plentiful measure: Things common to the Elect and Reprobate are not just matter of boasting;
and often throws out to them in a plentiful measure: Things Common to the Elect and Reprobate Are not just matter of boasting;
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if you have all these blessings, and are wicked in the enjoyment of them, you are not happy but miserable in that enjoyment.
if you have all these blessings, and Are wicked in the enjoyment of them, you Are not happy but miserable in that enjoyment.
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USE, 2. It may also teach us not to grudge at, or envy wicked men,USE, 2. It may also teach us not to grudge At, or envy wicked men,
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for their great parts, and large estates, or whatever other worldly blessings they enjoy in a more liberal measure than other men:
for their great parts, and large estates, or whatever other worldly blessings they enjoy in a more liberal measure than other men:
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and the more we ought to beware of this, inasmuch as good men have sometimes been prone to be envious at these things, Psal. 73. begin.
and the more we ought to beware of this, inasmuch as good men have sometime been prove to be envious At these things, Psalm 73. begin.
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Yea, the Prophet had a mind to have impleaded God about it, Jer. 12. 1. If God leave them to themselves they will but abuse and foolishly squander them away, and then you know, the more Talents any have received, the more are to be reckoned for,
Yea, the Prophet had a mind to have impleaded God about it, Jer. 12. 1. If God leave them to themselves they will but abuse and foolishly squander them away, and then you know, the more Talents any have received, the more Are to be reckoned for,
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and if he fared so ill that did but hide his one in a napkin, what account shall he be called to, that squanders many away upon his lust,
and if he fared so ill that did but hide his one in a napkin, what account shall he be called to, that squanders many away upon his lust,
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and dishonours God with them? It would have been better for such men if they had been the veryest fools,
and dishonours God with them? It would have been better for such men if they had been the veriest Fools,
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and the most obscure persons in the world:
and the most Obscure Persons in the world:
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And as you have less of these things, so you have the less to reckon for;
And as you have less of these things, so you have the less to reckon for;
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besides, this will not hinder your happiness in the end, but if you have the grace to be faithfull in a little, you shall surely enter into your Lords joy.
beside, this will not hinder your happiness in the end, but if you have the grace to be faithful in a little, you shall surely enter into your lords joy.
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USE, 3. It may afford encouragement not to despare of unregenerate men, although they may at present be left to themselves,USE, 3. It may afford encouragement not to despair of unregenerate men, although they may At present be left to themselves,
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and wickedly to abuse all God's favours which they enjoy: God knows how to take them in their months:
and wickedly to abuse all God's favours which they enjoy: God knows how to take them in their months:
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The poor Prodigal, left to himself, went far, but yet he returns at last, and is graciously welcomed by his Father:
The poor Prodigal, left to himself, went Far, but yet he returns At last, and is graciously welcomed by his Father:
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If men are bad at present, it doth not hence necessarily follow that they shall never be good:
If men Are bad At present, it does not hence necessarily follow that they shall never be good:
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Hence be not put out of heart, do not think your prayers and tears are thrown away, which are laid out for their conversion;
Hence be not put out of heart, do not think your Prayers and tears Are thrown away, which Are laid out for their conversion;
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yea, but be the more earnest, by how much you see that they may be more serviceable to the glory of God than many others;
yea, but be the more earnest, by how much you see that they may be more serviceable to the glory of God than many Others;
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how much their rich parts, abilities, advantages would bring into the Treasury of the Temple, if God should be pleased to convert them.
how much their rich parts, abilities, advantages would bring into the Treasury of the Temple, if God should be pleased to convert them.
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USE, 4. It may counsel us all to beware how we desire to be at our own will and dispose;USE, 4. It may counsel us all to beware how we desire to be At our own will and dispose;
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to be left to our selves, to have our own portion in our own hand: God may grant such unreasonable desires, but if he do, we shall smart for it:
to be left to our selves, to have our own portion in our own hand: God may grant such unreasonable Desires, but if he do, we shall smart for it:
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Know therefore that every Child of Adam left to himself, will prove a Prodigal:
Know Therefore that every Child of Adam left to himself, will prove a Prodigal:
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If we are not willing to be under the direction of Gods Law, and conduct of his spirit, he may righteously leave us,
If we Are not willing to be under the direction of God's Law, and conduct of his Spirit, he may righteously leave us,
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and then we shall certainly do as this yonger Son did, which is the next thing we are to enquire into.
and then we shall Certainly do as this younger Son did, which is the next thing we Are to inquire into.
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Vers. 13. And not many dayes after, the yonger Son gathered all together, and took his journey into a far Country,
Vers. 13. And not many days After, the younger Son gathered all together, and took his journey into a Far Country,
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and there wasted his substance with riotous living. and there wasted his substance with riotous living.
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In which words is described to us the second point of his folly, appearing in his improvident and wastful missimprovment of his Portion;
In which words is described to us the second point of his folly, appearing in his improvident and wasteful missimprovment of his Portion;
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and this discovers it self in two things. 1. His getting as far as he could, with his Portion, from his fathers care and inspection. 2. His improvident and foolish expense of his Estate there, where he was out of sight as he hoped.
and this discovers it self in two things. 1. His getting as Far as he could, with his Portion, from his Father's care and inspection. 2. His improvident and foolish expense of his Estate there, where he was out of sighed as he hoped.
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1. We are to observe his getting as far away with his portion, as he could, from his father care and oversight, in which there are three things observable. 1. The hast that he make expressed in these words, not many dayes after 2. that he takes all with him:
1. We Are to observe his getting as Far away with his portion, as he could, from his father care and oversight, in which there Are three things observable. 1. The haste that he make expressed in these words, not many days After 2. that he Takes all with him:
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He gathered a• together. 3. The place whither he carried it, into a farr Countrey. I begin with the first.He gathered a• together. 3. The place whither he carried it, into a Far Country. I begin with the First.
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1. The hast that he makes, as soon as he hath gotten his Portion, now he will be gone;
1. The haste that he makes, as soon as he hath got his Portion, now he will be gone;
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he gets as much as he can out of his father, and when he can expect no more,
he gets as much as he can out of his father, and when he can expect no more,
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now he leaves him, makes all speed to be gone, not many dayes after.
now he leaves him, makes all speed to be gone, not many days After.
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DOCT.
DOCT.
np1.
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God sometime grants wicked men large Portions of common favours, and leavs them to use them at their own pleasure, without controle. God sometime grants wicked men large Portions of Common favours, and leaves them to use them At their own pleasure, without control.
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He gives them their Portion, and lets them go and do what they will with it:
He gives them their Portion, and lets them go and do what they will with it:
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gratifies their sinful desires by giving them what they would have, and leaving them to take such courses in the improveing thereof,
gratifies their sinful Desires by giving them what they would have, and leaving them to take such courses in the improving thereof,
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as their own cursed inclination leads them to.
as their own cursed inclination leads them to.
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In the Explication of this truth, we may consider. 1. The evidence that it is so. 2. Answer some doubts about it. 3. Give the reasons of the Doctrine.
In the Explication of this truth, we may Consider. 1. The evidence that it is so. 2. Answer Some doubts about it. 3. Give the Reasons of the Doctrine.
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1. For the evidencing of the truth we may Consider.
1. For the evidencing of the truth we may Consider.
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1. That all the affairs of the world are ordered & disposed of by Divine Providence.
1. That all the affairs of the world Are ordered & disposed of by Divine Providence.
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Whatsoever any of the Children of men have or enjoy, it is of God.
Whatsoever any of the Children of men have or enjoy, it is of God.
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The universal extent of the Providence of God to all affairs, and things in the world, is a principle whereof there is no liberty for any man to make a question, the denial whereof,
The universal extent of the Providence of God to all affairs, and things in the world, is a principle whereof there is no liberty for any man to make a question, the denial whereof,
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even in the sound judgment of Meer Ethnicks was branded with the deserved note of Atheism:
even in the found judgement of Mere Ethnics was branded with the deserved note of Atheism:
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and the confirmation of this truth is fully establisted in Scripture, assigning to all Creatures an absolute dependence upon the disposal hereof:
and the confirmation of this truth is Fully establisted in Scripture, assigning to all Creatures an absolute dependence upon the disposal hereof:
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See Psal. 145. 15, 16. The eyes all wait upon thee &c. and in many other places.
See Psalm 145. 15, 16. The eyes all wait upon thee etc. and in many other places.
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2. That in the course of this Providence many wicked men enjoy all favours in abundance.
2. That in the course of this Providence many wicked men enjoy all favours in abundance.
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This is so notorious a truth, that the so frequent, and almost constant observation of it, hath sometimes dazled the weak eyes of the People of God,
This is so notorious a truth, that the so frequent, and almost constant observation of it, hath sometime dazzled the weak eyes of the People of God,
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and put them to a demurre in their thoughts.
and put them to a demur in their thoughts.
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In Job's time it was not a thing so obscure as his friends would have made of it;
In Job's time it was not a thing so Obscure as his Friends would have made of it;
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hence Job. in his own vindication amply describes it, Job 21. begin.
hence Job. in his own vindication amply describes it, Job 21. begin.
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David or Asaph, gives no less a pathetical description of it, and his own imbecillity in those offenses which he had taken at the observation of it, Psal. 73. begin, Jeremiah also seems to be in some suspense about it, Chap. 12. 1. What power, honour,David or Asaph, gives no less a pathetical description of it, and his own imbecility in those offenses which he had taken At the observation of it, Psalm 73. begin, Jeremiah also seems to be in Some suspense about it, Chap. 12. 1. What power, honour,
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and and dominion had Nebuchadnezzer conferred upon him? What an oracle of Wit and Policy for his time was Achitophel? What eloquent curious language had Herod and Tertullus; yea,
and and dominion had Nebuchadnezzar conferred upon him? What an oracle of Wit and Policy for his time was Ahithophel? What eloquent curious language had Herod and Tertullus; yea,
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and we may still observe men to be fullest fraught with these common favours, who neither glorifie God,
and we may still observe men to be Fullest fraught with these Common favours, who neither Glorify God,
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nor have any desire to glorifie him therewithal.
nor have any desire to Glorify him therewithal.
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3. That these men are left of God to use these, or rather abuse them, at their sinful pleasure, is evident in those divers wayes wherein he so leaves them.
3. That these men Are left of God to use these, or rather abuse them, At their sinful pleasure, is evident in those diverse ways wherein he so leaves them.
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For though it is true that God doth restrain wicked men unto such limits as he sees meet even such as shall make all serviceable to his Glory at last,
For though it is true that God does restrain wicked men unto such Limits as he sees meet even such as shall make all serviceable to his Glory At last,
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yet they are in very high measures given up by God; For,
yet they Are in very high measures given up by God; For,
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1. That they do abuse them is manifest, by the evil improvment which they make of them:
1. That they do abuse them is manifest, by the evil improvement which they make of them:
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Observe but what course men of greatest advantages do usually steer in this world;
Observe but what course men of greatest advantages do usually steer in this world;
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doth not all drive at the advancing of the interest of Satans Kingdom, and not of Christs? And how few great men improve their power for his Glory? the most do it for his dishonour;
does not all drive At the advancing of the Interest of Satan Kingdom, and not of Christ? And how few great men improve their power for his Glory? the most doe it for his dishonour;
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hear the Apostle, 1 Cor. 1. 16. Not many wisemen after the flesh, not many mighty, &c. These carnal things for the most part serve but to strengthen the enmity of the heart against God;
hear the Apostle, 1 Cor. 1. 16. Not many Wise men After the Flesh, not many mighty, etc. These carnal things for the most part serve but to strengthen the enmity of the heart against God;
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poor, weak, and base things are they which for the most part follow Christ: 2. Gods leaving them thus to do discovers it self in three things.
poor, weak, and base things Are they which for the most part follow christ: 2. God's leaving them thus to do discovers it self in three things.
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1. His withholding his spirit, and not affording to them his renewing or assisting Grace, without which no man can improve any thing to the Glory of God.
1. His withholding his Spirit, and not affording to them his renewing or assisting Grace, without which no man can improve any thing to the Glory of God.
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When God doth not give a man an heart to be for him, he thereby leaves him to himself, and it is a Judgment;
When God does not give a man an heart to be for him, he thereby leaves him to himself, and it is a Judgement;
c-crq np1 vdz xx vvi dt n1 dt n1 pc-acp vbi p-acp pno31, pns31 av vvz pno31 pc-acp px31, cc pn31 vbz dt n1;
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Moses bewails it, Deut. 29. 4. The Lord hath not given you an heart to perceive, &c. And there needs no more but this suspension, the consequent upon which is for men to go in the wayes of their own heart, and sight of their eyes:Moses bewails it, Deuteronomy 29. 4. The Lord hath not given you an heart to perceive, etc. And there needs no more but this suspension, the consequent upon which is for men to go in the ways of their own heart, and sighed of their eyes:
np1 vvz pn31, np1 crd crd dt n1 vhz xx vvn pn22 dt n1 pc-acp vvi, av cc a-acp vvz dx dc p-acp d n1, dt j p-acp r-crq vbz p-acp n2 pc-acp vvi p-acp dt n2 pp-f po32 d n1, cc n1 pp-f po32 n2:
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and cause you to walk in my statutes. and cause you to walk in my statutes.
cc vvb pn22 pc-acp vvi p-acp po11 n2.
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is a dry heath and barren ground, a fig tree, which if it have the leaves of a profession,
is a dry heath and barren ground, a fig tree, which if it have the leaves of a profession,
vbz dt j n1 cc j n1, dt n1 n1, r-crq cs pn31 vhb dt n2 pp-f dt n1,
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hence dayes of thanksgiving appointed, and hence the passeover. 5. Gods signal blessing upon their labours, in giving them the fruit of the earth.
hence days of thanksgiving appointed, and hence the passover. 5. God's signal blessing upon their labours, in giving them the fruit of the earth.
av n2 pp-f n1 vvn, cc av dt av. crd npg1 n1 vvg p-acp po32 n2, p-acp vvg pno32 dt n1 pp-f dt n1.
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Hence the feast of ingathering. 6. The entertainment of strangers, or occasional visitation of friends;
Hence the feast of ingathering. 6. The entertainment of Strangers, or occasional Visitation of Friends;
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thus Lot made a feast for the Angels, Gen. 19. 3. and David for Abner, 2 Sam. 3. 20. 7. The finding of that which was lost, Luk. 15. 6-9.
thus Lot made a feast for the Angels, Gen. 19. 3. and David for Abner, 2 Sam. 3. 20. 7. The finding of that which was lost, Luk. 15. 6-9.
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But there is no such respect in one or another kind, on a spiritual account, with an hypocrite:
But there is no such respect in one or Another kind, on a spiritual account, with an hypocrite:
p-acp pc-acp vbz dx d n1 p-acp crd cc j-jn n1, p-acp dt j n1, p-acp dt n1:
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whereupon God should make him a joyful entertainment: For, 1. He hath no birth day; was never born again, but lives and lies in sin:
whereupon God should make him a joyful entertainment: For, 1. He hath no birth day; was never born again, but lives and lies in since:
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All his legal and moral duties are but splendida peccata: He is the same he was, there is no gracious change wrought in him:
All his Legal and moral duties Are but splendida Peccata: He is the same he was, there is no gracious change wrought in him:
d po31 j cc j n2 vbr p-acp fw-la n1: pns31 vbz dt d pns31 vbds, pc-acp vbz dx j n1 vvn p-acp pno31:
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There is more reason to mourn over him as a dead man; than to rejoyce over him as a living man;
There is more reason to mourn over him as a dead man; than to rejoice over him as a living man;
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to celebrate his funeral, than his birth: The state of nature is a state of death, Eph. 2. 1.
to celebrate his funeral, than his birth: The state of nature is a state of death, Ephesians 2. 1.
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2. He was never weaned from the world and vanities of it, but still hangs upon its breasts, seeking his contentment among creatures,
2. He was never weaned from the world and vanities of it, but still hangs upon its breasts, seeking his contentment among creatures,
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and to satisfie his appetite upon these things;
and to satisfy his appetite upon these things;
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His name is written in the earth, he lives upon lying vanities, cannot say as David, Psal. 131. 2. I am like a weaned Child. His name is written in the earth, he lives upon lying vanities, cannot say as David, Psalm 131. 2. I am like a weaned Child.
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3. He is not married to Christ;
3. He is not married to christ;
crd pns31 vbz xx vvn p-acp np1;
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his league with sin and satan was never broken, he was never dead to the law that he might be united to a Saviour:
his league with since and satan was never broken, he was never dead to the law that he might be united to a Saviour:
po31 n1 p-acp n1 cc n1 vbds av-x vvn, pns31 vbds av-x j p-acp dt n1 cst pns31 vmd vbi vvn p-acp dt n1:
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How should there be a marriage feast without a marriage? Christ indeed hath woed him,
How should there be a marriage feast without a marriage? christ indeed hath wooed him,
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but he never gave his consent, nor will leave playing the harlot with other lovers; never embraced that call, Jer. 3. 2. 4. He never was a conquerour over his lusts, nor got victory upon his corruptions;
but he never gave his consent, nor will leave playing the harlot with other lovers; never embraced that call, Jer. 3. 2. 4. He never was a conqueror over his Lustiest, nor god victory upon his corruptions;
cc-acp pns31 av-x vvd po31 n1, ccx vmb vvi vvg dt n1 p-acp j-jn n2; av-x vvd cst vvb, np1 crd crd crd pns31 av-x vbds dt n1 p-acp po31 n2, ccx vvd n1 p-acp po31 n2;
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but remains a slave of sin and satan, led about at his pleasure, and serving divers lusts:
but remains a slave of since and satan, led about At his pleasure, and serving diverse Lustiest:
cc-acp vvz dt n1 pp-f n1 cc n1, vvd a-acp p-acp po31 n1, cc vvg j n2:
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Sin rules him, his Chains were never knockt off, nor his prison doors broken open, but he lives under the power and condemnation of sin.
since rules him, his Chains were never knocked off, nor his prison doors broken open, but he lives under the power and condemnation of since.
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5. He hath brought forth no fruit to God, or to his own souls comfort;
5. He hath brought forth no fruit to God, or to his own Souls Comfort;
crd pns31 vhz vvn av dx n1 p-acp np1, cc p-acp po31 d n2 vvi;
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yet hath no fruit of sanctification;
yet hath no fruit of sanctification;
av vhz dx n1 pp-f n1;
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a vine, which if it bear any grapes, they are sower wildgrapes; a fig-tree long waited on for fruit,
a vine, which if it bear any grapes, they Are sour wildgrapes; a Fig tree long waited on for fruit,
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and ready for that sentence, Cut it down, why cumbers it the ground, Luk. 13. 7. A piece of ground that is nigh unto cursing. Heb. 6. 8. 6. He never came to God for entertainment, not so much as like a stranger to ask his friendship and favour:
and ready for that sentence, cut it down, why cumbers it the ground, Luk. 13. 7. A piece of ground that is High unto cursing. Hebrew 6. 8. 6. He never Come to God for entertainment, not so much as like a stranger to ask his friendship and favour:
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much less as a son who had absented himself, to seek his fathers pardon;
much less as a son who had absented himself, to seek his Father's pardon;
av-d dc p-acp dt n1 r-crq vhd vvn px31, pc-acp vvi po31 ng1 n1;
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but he lyeth out from him, keeps at a distance, will not come to Christ for life, Joh. 5. 40. 7. Though he be a lost creature in himself, yet he was never found, but is lost still;
but he lies out from him, keeps At a distance, will not come to christ for life, John 5. 40. 7. Though he be a lost creature in himself, yet he was never found, but is lost still;
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he is yet in the wilderness, wandring upon the mountains:
he is yet in the Wilderness, wandering upon the Mountains:
pns31 vbz av p-acp dt n1, vvg p-acp dt n2:
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and whiles it is thus, what occasion can there be of special joy over him?
and while it is thus, what occasion can there be of special joy over him?
cc cs pn31 vbz av, q-crq n1 vmb a-acp vbi pp-f j n1 p-acp pno31?
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Use, 1. Hence the joyes and boastings of unregenerate men are groundless: Many talk of their hopes, and comforts, and soul satisfactions;Use, 1. Hence the Joys and boastings of unregenerate men Are groundless: Many talk of their hope's, and comforts, and soul satisfactions;
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they tell how God refreshed them at this and that time with these and those promises;
they tell how God refreshed them At this and that time with these and those promises;
pns32 vvb c-crq np1 vvd pno32 p-acp d cc d n1 p-acp d cc d n2;
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nay, they have had tastes of the powers of the world to come: Alas! enfatuated souls!
nay, they have had tastes of the Powers of the world to come: Alas! enfatuated Souls!
uh-x, pns32 vhb vhn vvz pp-f dt n2 pp-f dt n1 pc-acp vvi: uh! vvn n2!
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God doth not scatter his joyes promiscuously: Though men may, God will not make a needless feast.
God does not scatter his Joys promiscuously: Though men may, God will not make a needless feast.
np1 vdz xx vvi po31 n2 av-j: cs n2 vmb, np1 vmb xx vvi dt j n1.
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USE, 2. It may put men upon enquiry, when they cannot find that comfort and joy in their service which they expect, whither this may not be the reason of it:USE, 2. It may put men upon enquiry, when they cannot find that Comfort and joy in their service which they expect, whither this may not be the reason of it:
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I do not say it is alwayes so, the best Saint may sit in the dark, Isa. 50. 10. And there are other reasons why the al-wise God will make his own Children to fast, and to mourn too: Many falls, much heedlesness;
I do not say it is always so, the best Saint may fit in the dark, Isaiah 50. 10. And there Are other Reasons why the alwise God will make his own Children to fast, and to mourn too: Many falls, much heedlessness;
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yea, their weakness to bear much of this new wine; God stints his own People, and will not kill them with Cordials:
yea, their weakness to bear much of this new wine; God stints his own People, and will not kill them with Cordials:
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But I say, it is a good enquiry, hast thou not, nor ever hadst any tast of these joyes? ask then, am I new born, & c? If there be none of this, wonder not, there was no occasion:
But I say, it is a good enquiry, hast thou not, nor ever Hadst any taste of these Joys? ask then, am I new born, & c? If there be none of this, wonder not, there was no occasion:
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most men act preposterously, they try their grace by their joyes, whereas they ought to try their joyes by their Grace.
most men act preposterously, they try their grace by their Joys, whereas they ought to try their Joys by their Grace.
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DOCT. 1. There is never any occasion of special joy over an Hypocrite. Son thou art ever with me.
DOCT. 1. There is never any occasion of special joy over an Hypocrite. Son thou art ever with me.
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The father insinuates that he was not wont to do things superfluously or without occasion:
The father insinuates that he was not wont to do things superfluously or without occasion:
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And we may see the evidence of the Doctrine, if we consider what is the ground of extraordinary expressions of joy among men.
And we may see the evidence of the Doctrine, if we Consider what is the ground of extraordinary expressions of joy among men.
cc pns12 vmb vvi dt n1 pp-f dt n1, cs pns12 vvb r-crq vbz dt n1 pp-f j n2 pp-f n1 p-acp n2.
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Now, though men that are given to excess will make occasions of feasting, and great shews of jocundity, where there is no reason;
Now, though men that Are given to excess will make occasions of feasting, and great shows of jocundity, where there is no reason;
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yet as joy is an affection moved by the apprehension of some present good;
yet as joy is an affection moved by the apprehension of Some present good;
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so, the extraordinary signifying of it by feasts, mirth, great entertainments, is when the reason of it is more than usual:
so, the extraordinary signifying of it by feasts, mirth, great entertainments, is when the reason of it is more than usual:
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Hence the most of those occasions recorded in Scripture are either, 1. The revolution of birth dayes,
Hence the most of those occasions recorded in Scripture Are either, 1. The revolution of birth days,
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so Herod kept his birth day, Mat. 14. 6. and Pharach, Gen. 40. 20. 2. The time of weaning Children;
so Herod kept his birth day, Mathew 14. 6. and Pharaoh, Gen. 40. 20. 2. The time of weaning Children;
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so Abraham for Isaak, Gen. 21. 8. 3. Marriages;
so Abraham for Isaac, Gen. 21. 8. 3. Marriages;
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Christ honoured with his presence a wedding feast, and with his first miracle, Joh. 2. begin. 4. Great victorys and deliverances,
christ honoured with his presence a wedding feast, and with his First miracle, John 2. begin. 4. Great victories and Deliverances,
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and will silence the cavils of Men and Devils: Say not there is no hope for me;
and will silence the cavils of Men and Devils: Say not there is no hope for me;
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think therefore of the Prodigal: Are there such bowels in men? and are not God's thoughts above ours? This Parable was written for thy sake, who hast been a chief sinner,
think Therefore of the Prodigal: are there such bowels in men? and Are not God's thoughts above ours? This Parable was written for thy sake, who hast been a chief sinner,
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and now art humbled, to encourage thee to go to God in the name of Christ,
and now art humbled, to encourage thee to go to God in the name of christ,
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and to hope for his mercy.
and to hope for his mercy.
cc pc-acp vvi p-acp po31 n1.
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Say not, can God save me and be just? He hath satisfied his own Justice,
Say not, can God save me and be just? He hath satisfied his own justice,
vvb xx, vmb np1 vvi pno11 cc vbi j? pns31 vhz vvn po31 d n1,
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Lo, Christ came skipping over the mountains, and leaping over the hills:
Lo, christ Come skipping over the Mountains, and leaping over the hills:
uh, np1 vvd vvg p-acp dt n2, cc vvg p-acp dt n2:
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nor let any poor soul that is stung with sin, that sees it ly as mountains between him and God, despair of Salvation:
nor let any poor soul that is stung with since, that sees it lie as Mountains between him and God, despair of Salvation:
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Do not discourage or dash the hopes of any; be not afraid to invite the worst to come to Christ upon Gospel-terms;
Do not discourage or dash the hope's of any; be not afraid to invite the worst to come to christ upon Gospel terms;
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USE, Learn we hence in stead of quarreling with, to admire the free grace of God, which opens a door of hope to the greatest and worst of sinners:USE, Learn we hence in stead of quarreling with, to admire the free grace of God, which Opens a door of hope to the greatest and worst of Sinners:
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if when a company of hunger-starved beggars come to him for food, he feeds them; yea, plentifully feasts them?
if when a company of Hunger-starved beggars come to him for food, he feeds them; yea, plentifully feasts them?
cs c-crq dt n1 pp-f j-vvn n2 vvb p-acp pno31 p-acp n1, pns31 vvz pno32; uh, av-j n2 pno32?
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and are ready to dy of it, come to him for healing, he shows his skill;
and Are ready to die of it, come to him for healing, he shows his skill;
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And what wrong then is it to them, if when a company of sick souls, who feel their malady,
And what wrong then is it to them, if when a company of sick Souls, who feel their malady,
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God saith, if you be sick, here is a Physitian, they say we are well and need him not.
God Says, if you be sick, Here is a physician, they say we Are well and need him not.
np1 vvz, cs pn22 vbb j, av vbz dt n1, pns32 vvb pns12 vbr av cc vvi pno31 xx.
(84) doctrine (DIV3)
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but they say, These many years have I served thee, neither at any time transgressed I thy commandment;
but they say, These many Years have I served thee, neither At any time transgressed I thy Commandment;
cc-acp pns32 vvb, d d n2 vhb pns11 vvn pno21, av-dx p-acp d n1 vvd pns11 po21 n1;
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God saith, If they will repent and believe they shall be saved;
God Says, If they will Repent and believe they shall be saved;
np1 vvz, cs pns32 vmb vvi cc vvi pns32 vmb vbi vvn;
(84) doctrine (DIV3)
877
Page 388
4287
if they thirst not, and will not come, who is to blame? God stretcheth out his hand all the day long, but they gain say:
if they thirst not, and will not come, who is to blame? God Stretcheth out his hand all the day long, but they gain say:
cs pns32 vvb xx, cc vmb xx vvi, r-crq vbz pc-acp vvi? np1 vvz av po31 n1 d dt n1 av-j, cc-acp pns32 vvb vvi:
(84) doctrine (DIV3)
877
Page 388
4286
The proffer of Grace in the Gospel is universal; if men thirst, God shews them the waters, and bids them come freely;
The proffer of Grace in the Gospel is universal; if men thirst, God shows them the waters, and bids them come freely;
dt n1 pp-f n1 p-acp dt n1 vbz j; cs n2 vvb, np1 vvz pno32 dt n2, cc vvz pno32 vvi av-j;
(84) doctrine (DIV3)
877
Page 388
4285
Men are indeed ready to say, God's wayes are unequal, when their own wayes are so:
Men Are indeed ready to say, God's ways Are unequal, when their own ways Are so:
n2 vbr av j pc-acp vvi, npg1 n2 vbr j, c-crq po32 d n2 vbr av:
(84) doctrine (DIV3)
877
Page 388
4284
if therefore they go without it, it is their own fault.
if Therefore they go without it, it is their own fault.
cs av pns32 vvb p-acp pn31, pn31 vbz po32 d n1.
(84) doctrine (DIV3)
877
Page 388
4283
3. That the same grace is tendered to them, and the same means of obtaining it are afforded them;
3. That the same grace is tendered to them, and the same means of obtaining it Are afforded them;
crd cst dt d n1 vbz vvn p-acp pno32, cc dt d n2 pp-f vvg pn31 vbr vvn pno32;
(84) doctrine (DIV3)
877
Page 387
4282
what then must we say of what the unregenerate do, who have no saving principle of holiness, no meadiatour through whom to obtain acceptance, no good end in their performances?
what then must we say of what the unregenerate doe, who have no Saving principle of holiness, no meadiatour through whom to obtain acceptance, no good end in their performances?
r-crq av vmb pns12 vvi pp-f r-crq dt j n1, r-crq vhb dx vvg n1 pp-f n1, dx n1 p-acp ro-crq pc-acp vvi n1, dx j n1 p-acp po32 n2?
(84) doctrine (DIV3)
876
Page 387
4281
If the Godly do confess their best to be rags, their holy duties dung;
If the Godly do confess their best to be rags, their holy duties dung;
cs dt j vdb vvi po32 js pc-acp vbi n2, po32 j n2 n1;
(84) doctrine (DIV3)
876
Page 387
4280
but still they deserve no favour, nay, they deserve the wrath of God; Their prayer is abomination, their plowing sin, their oblations detestable, Isa. 66. begin.
but still they deserve no favour, nay, they deserve the wrath of God; Their prayer is abomination, their plowing since, their Oblations detestable, Isaiah 66. begin.
cc-acp av pns32 vvb dx n1, uh-x, pns32 vvb dt n1 pp-f np1; po32 n1 vbz n1, po32 vvg n1, po32 n2 j, np1 crd vvi.
(84) doctrine (DIV3)
876
Page 387
4279
An unregenerate man may do many things materially good, he may pray, confess his sins, read the word, attend upon ordinances, carry fair among men, abstain from many evils, do many duties;
an unregenerate man may do many things materially good, he may pray, confess his Sins, read the word, attend upon ordinances, carry fair among men, abstain from many evils, do many duties;
dt j n1 vmb vdi d n2 av-jn j, pns31 vmb vvi, vvb po31 n2, vvb dt n1, vvb p-acp n2, vvb j p-acp n2, vvb p-acp d n2-jn, vdb d n2;
(84) doctrine (DIV3)
876
Page 387
4278
2. That the best works of the most refined hypocrites are no ways obliging or deserving.
2. That the best works of the most refined Hypocrites Are no ways obliging or deserving.
crd cst dt js n2 pp-f dt av-ds j-vvn n2 vbr dx n2 vvg cc vvg.
(84) doctrine (DIV3)
876
Page 387
4277
and if he will pitch upon the most unworthy, to make his favour the more notable, who shall call him to an account?
and if he will pitch upon the most unworthy, to make his favour the more notable, who shall call him to an account?
cc cs pns31 vmb vvi p-acp dt av-ds j, pc-acp vvi po31 n1 dt av-dc j, r-crq vmb vvi pno31 p-acp dt n1?
(84) doctrine (DIV3)
875
Page 387
4276
and depends on the will of the Doner. In Gods bestowing of Grace on the Children of men, there can be none worthy,
and depends on the will of the Doner. In God's bestowing of Grace on the Children of men, there can be none worthy,
cc vvz p-acp dt n1 pp-f dt n1. p-acp ng1 vvg pp-f n1 p-acp dt n2 pp-f n2, pc-acp vmb vbi pix j,
(84) doctrine (DIV3)
875
Page 387
4275
and where the benefit is a free favour ▪ the chusing one, and passing by another is arbitrary,
and where the benefit is a free favour ▪ the choosing one, and passing by Another is arbitrary,
cc c-crq dt n1 vbz dt j n1 ▪ dt vvg pi, cc vvg p-acp n-jn vbz j-jn,
(84) doctrine (DIV3)
875
Page 387
4274
It is the Apostles Challenge, Rom. 11. 31. Who hath given to him at any time? There cannot be respect of persons in gratuitis; there is no binding rule of justice in the bestowing of kindness,
It is the Apostles Challenge, Rom. 11. 31. Who hath given to him At any time? There cannot be respect of Persons in gratuitis; there is no binding Rule of Justice in the bestowing of kindness,
pn31 vbz dt n2 vvb, np1 crd crd r-crq vhz vvn p-acp pno31 p-acp d n1? a-acp vmbx vbi n1 pp-f n2 p-acp fw-la; a-acp vbz dx vvg n1 pp-f n1 p-acp dt n-vvg pp-f n1,
(84) doctrine (DIV3)
875
Page 387
4273
much less is God to sinful men how he distributes his grace. The Creature cannot oblige the Creator, much less a sinful creature, who hath forfeited all:
much less is God to sinful men how he distributes his grace. The Creature cannot oblige the Creator, much less a sinful creature, who hath forfeited all:
av-d dc vbz np1 p-acp j n2 c-crq pns31 vvz po31 n1. dt n1 vmbx vvi dt n1, av-d av-dc dt j n1, r-crq vhz vvn d:
(84) doctrine (DIV3)
875
Page 386
4272
This is insinuated in that Parable, Mat. 20. 15. A Father is not bound to give an account to his Children how he improves his estate;
This is insinuated in that Parable, Mathew 20. 15. A Father is not bound to give an account to his Children how he improves his estate;
d vbz vvd p-acp d n1, np1 crd crd dt n1 vbz xx vvn pc-acp vvi dt n1 p-acp po31 n2 c-crq pns31 vvz po31 n1;
(84) doctrine (DIV3)
875
Page 386
4270
What ever they think they have to say for themselves, yet God wrongs them not: The father could entertain the younger son, without injuring his elder:
What ever they think they have to say for themselves, yet God wrongs them not: The father could entertain the younger son, without injuring his elder:
q-crq av pns32 vvb pns32 vhb pc-acp vvi p-acp px32, av np1 vvz pno32 xx: dt n1 vmd vvi dt jc n1, p-acp vvg po31 n1:
(84) doctrine (DIV3)
874
Page 386
4271
This will appear if we consider, 1. That God in the dispensing of his grace, acts as a free Agent.
This will appear if we Consider, 1. That God in the dispensing of his grace, acts as a free Agent.
d vmb vvi cs pns12 vvb, crd cst np1 p-acp dt vvg pp-f po31 n1, n2 p-acp dt j n1.
(84) doctrine (DIV3)
874
Page 386
4269
DOCT. 2. Ʋnregenerate men have no cause to complain that God shews more special favour to repenting sinners, that he doth to them.
DOCT. 2. Ʋnregenerate men have no cause to complain that God shows more special favour to repenting Sinners, that he does to them.
np1. crd j n2 vhb dx n1 pc-acp vvi cst np1 vvz av-dc j n1 p-acp vvg n2, cst pns31 vdz p-acp pno32.
(84) doctrine (DIV3)
873
Page 386
4316
True, but when? when they are sanctified by the grace of God, and made yours in the New-Covenant:
True, but when? when they Are sanctified by the grace of God, and made yours in the New-covenant:
j, cc-acp q-crq? c-crq pns32 vbr vvn p-acp dt n1 pp-f np1, cc vvd png22 p-acp dt n1:
(85) doctrine (DIV3)
882
Page 390
4333
here is ground for that joy which shall never end, but encrease till it grow up to Everlasting Hallalujah.
Here is ground for that joy which shall never end, but increase till it grow up to Everlasting Hallelujah.
av vbz n1 p-acp d n1 r-crq vmb av-x vvi, cc-acp vvb c-acp pn31 vvb a-acp p-acp j np1.
(85) doctrine (DIV3)
883
Page 391
4332
and when once you see it, now rejoyce as a mother over her first born son:
and when once you see it, now rejoice as a mother over her First born son:
cc c-crq a-acp pn22 vvb pn31, av vvb p-acp dt n1 p-acp po31 ord vvn n1:
(85) doctrine (DIV3)
883
Page 391
4331
till then think solemnly, what if they may still be damned, and separated from God for ever? what then will all these things avail? Long for their conversion,
till then think solemnly, what if they may still be damned, and separated from God for ever? what then will all these things avail? Long for their conversion,
c-acp av vvb av-j, r-crq cs pns32 vmb av vbi vvn, cc vvn p-acp np1 c-acp av? q-crq av vmb d d n2 vvi? j p-acp po32 n1,
(85) doctrine (DIV3)
883
Page 391
4330
then will you have cause to rejoyce indeed:
then will you have cause to rejoice indeed:
av vmb pn22 vhb n1 pc-acp vvi av:
(85) doctrine (DIV3)
883
Page 391
4329
Oh then travail with pangs of holy care and sorrow for them, till Christ be formed in them;
O then travail with pangs of holy care and sorrow for them, till christ be formed in them;
uh av n1 p-acp n2 pp-f j n1 cc n1 p-acp pno32, c-acp np1 vbb vvn p-acp pno32;
(85) doctrine (DIV3)
883
Page 391
4328
If they are not converted, as they were born under the curse, so they are still held by it:
If they Are not converted, as they were born under the curse, so they Are still held by it:
cs pns32 vbr xx vvn, c-acp pns32 vbdr vvn p-acp dt n1, av pns32 vbr av vvn p-acp pn31:
(85) doctrine (DIV3)
883
Page 391
4327
but oh remember the want of saving grace dasheth the joy of all those, and takes away their pleasancy:
but o Remember the want of Saving grace dasheth the joy of all those, and Takes away their pleasancy:
cc-acp uh vvb dt n1 pp-f vvg n1 vvz dt n1 pp-f d d, cc vvz av po32 n1:
(85) doctrine (DIV3)
883
Page 391
4326
all these are good in their place, and mercies of God;
all these Are good in their place, and Mercies of God;
d d vbr j p-acp po32 n1, cc n2 pp-f np1;
(85) doctrine (DIV3)
883
Page 391
4325
and in regard of your Children, do not take too much carnal delight in them; one is comly and beautiful, another active and sp•ightly, a third witty and pleasant; they are good natured:
and in regard of your Children, do not take too much carnal delight in them; one is comely and beautiful, Another active and sp•ightly, a third witty and pleasant; they Are good natured:
cc p-acp n1 pp-f po22 n2, vdb xx vvi av d j n1 p-acp pno32; crd vbz j cc j, j-jn j cc j, dt ord j cc j; pns32 vbr j j-vvn:
(85) doctrine (DIV3)
883
Page 391
4324
Count that your only joy, that the love of God hath appeared in translating of you from death to life:
Count that your only joy, that the love of God hath appeared in translating of you from death to life:
vvb cst po22 j n1, cst dt n1 pp-f np1 vhz vvn p-acp n-vvg pp-f pn22 p-acp n1 p-acp n1:
(85) doctrine (DIV3)
883
Page 391
4323
but rather rejoyce, because your names are written in Heaven. but rather rejoice, Because your names Are written in Heaven.
cc-acp av-c vvb, c-acp po22 n2 vbr vvn p-acp n1.
(85) doctrine (DIV3)
883
Page 391
4322
It is our saviours advice, Luk. 10. 20. In this rejoyce not, that the spirits are subject to you,
It is our Saviors Advice, Luk. 10. 20. In this rejoice not, that the spirits Are Subject to you,
pn31 vbz po12 n2 n1, np1 crd crd p-acp d vvb xx, cst dt n2 vbr j-jn p-acp pn22,
(85) doctrine (DIV3)
883
Page 391
4321
USE, 2. Let this direct those that are the People of God, what chiefly to rejoyce in:USE, 2. Let this Direct those that Are the People of God, what chiefly to rejoice in:
vvb, crd vvb d vvi d cst vbr dt n1 pp-f np1, r-crq av-jn p-acp vvi p-acp:
(85) doctrine (DIV3)
883
Page 391
4320
treasures of mercy are thus turned into treasures of wrath.
treasures of mercy Are thus turned into treasures of wrath.
n2 pp-f n1 vbr av vvn p-acp n2 pp-f n1.
(85) doctrine (DIV3)
882
Page 391
4319
you are going to the pit, and all these are but fatting you to the slaughter;
you Are going to the pit, and all these Are but fatting you to the slaughter;
pn22 vbr vvg p-acp dt n1, cc d d vbr p-acp vvg pn22 p-acp dt n1;
(85) doctrine (DIV3)
882
Page 391
4318
all the curses written in the book of God are upon you, and all the things that you rejoyce in are tainted with them;
all the curses written in the book of God Are upon you, and all the things that you rejoice in Are tainted with them;
d dt n2 vvn p-acp dt n1 pp-f np1 vbr p-acp pn22, cc d dt n2 cst pn22 vvb a-acp vbr vvn p-acp pno32;
(85) doctrine (DIV3)
882
Page 390
4317
Get this title, and then you may rejoyce in all Gods goodness; till then take this bitter pill;
Get this title, and then you may rejoice in all God's Goodness; till then take this bitter pill;
vvb d n1, cc cs pn22 vmb vvi p-acp d ng1 n1; c-acp av vvi d j n1;
(85) doctrine (DIV3)
882
Page 390
4315
& that civilly in the enjoyment of the outward comforts of this life:
& that civilly in the enjoyment of the outward comforts of this life:
cc cst av-j p-acp dt n1 pp-f dt j n2 pp-f d n1:
(85) doctrine (DIV3)
882
Page 390
4314
Stay a little, let me ask, what cause? why so jovial and facetious? are you converted? ah no! I know you will plead, it is lawful to be cheerful,
Stay a little, let me ask, what cause? why so jovial and facetious? Are you converted? ah no! I know you will plead, it is lawful to be cheerful,
vvb dt j, vvb pno11 vvi, q-crq n1? uh-crq av j cc j? vbr pn22 vvn? uh uh pns11 vvb pn22 vmb vvi, pn31 vbz j pc-acp vbi j,
(85) doctrine (DIV3)
882
Page 390
4313
Hearken you merry Greeks, that sport your selves in the world as the fishes do in the sea, that cannot spare time from your jollity to have one serious thought:
Harken you merry Greeks, that sport your selves in the world as the Fish do in the sea, that cannot spare time from your jollity to have one serious Thought:
vvb pn22 j np1, cst vvb po22 n2 p-acp dt n1 p-acp dt n2 vdb p-acp dt n1, cst vmbx vvi n1 p-acp po22 n1 pc-acp vhi crd j n1:
(85) doctrine (DIV3)
882
Page 390
4312
or not wring her hands? USE, 1. This may give check to the mad mirth of ungodly sinners:
or not wring her hands? USE, 1. This may give check to the mad mirth of ungodly Sinners:
cc xx vvi po31 n2? n1, crd d vmb vvi n1 p-acp dt j n1 pp-f j n2:
(85) doctrine (DIV3)
881
Page 390
4311
and what mother could ever rejoyce over her son that was going to suffer for his deserts,
and what mother could ever rejoice over her son that was going to suffer for his deserts,
cc r-crq n1 vmd av vvi p-acp po31 n1 cst vbds vvg pc-acp vvi p-acp po31 n2,
(85) doctrine (DIV3)
881
Page 390
4310
They can do nothing for God, nor for their own souls Salvation; they cannot glorifie him, &c. 2. They are Children of wrath, Eph, 2. 3. They are blasted by the curse, held under condemnation, lyable every moment to fall into hells flames; yea, going to execution:
They can do nothing for God, nor for their own Souls Salvation; they cannot Glorify him, etc. 2. They Are Children of wrath, Ephesians, 2. 3. They Are blasted by the curse, held under condemnation, liable every moment to fallen into Hells flames; yea, going to execution:
pns32 vmb vdi pix p-acp np1, ccx p-acp po32 d n2 n1; pns32 vmbx vvi pno31, av crd pns32 vbr n2 pp-f n1, np1, crd crd pns32 vbr vvn p-acp dt n1, vvn p-acp n1, j d n1 pc-acp vvi p-acp ng1 n2; uh, vvg p-acp n1:
(85) doctrine (DIV3)
880
Page 390
4309
we do not use to rejoyce over our dead Children and relations, but to weep and mourn.
we do not use to rejoice over our dead Children and relations, but to weep and mourn.
pns12 vdb xx vvi pc-acp vvi a-acp po12 j n2 cc n2, cc-acp pc-acp vvi cc vvi.
(85) doctrine (DIV3)
880
Page 390
4308
1. Dead creatures, under the power of spiritual death, rotting in the grave of sin;
1. Dead creatures, under the power of spiritual death, rotting in the grave of since;
crd j n2, p-acp dt n1 pp-f j n1, vvg p-acp dt n1 pp-f n1;
(85) doctrine (DIV3)
880
Page 390
4307
But in this the state of all unregenerate men before conversion is alike, viz. that they are,
But in this the state of all unregenerate men before conversion is alike, viz. that they Are,
cc-acp p-acp d dt n1 pp-f d j n2 p-acp n1 vbz av, n1 cst pns32 vbr,
(85) doctrine (DIV3)
879
Page 389
4306
I confess men may differ in many things of an inferiour nature, one may be better morally disposed than another, one may have more restraining grace, a more affable nature, carry it more obediently to his Parents, be more reformed, &c. than another:
I confess men may differ in many things of an inferior nature, one may be better morally disposed than Another, one may have more restraining grace, a more affable nature, carry it more obediently to his Parents, be more reformed, etc. than Another:
pns11 vvb n2 vmb vvi p-acp d n2 pp-f dt j-jn n1, pi vmb vbi jc av-j vvn cs j-jn, pi vmb vhi av-dc vvg n1, dt av-dc j n1, vvb pn31 av-dc av-j p-acp po31 n2, vbi av-dc vvn, av av j-jn:
(85) doctrine (DIV3)
879
Page 389
4305
This the father thinks enough to silence all the grumblings of his discontented son, vers. 32. What cause there is of joy at such time, hath been expressed under a former Doctrine, that there is none before, may in a word be cleared, from the consideration of what every sinner is before conversion.
This the father thinks enough to silence all the grumblings of his discontented son, vers. 32. What cause there is of joy At such time, hath been expressed under a former Doctrine, that there is none before, may in a word be cleared, from the consideration of what every sinner is before conversion.
d dt n1 vvz av-d p-acp n1 d dt n2-vvg pp-f po31 j-vvn n1, fw-la. crd q-crq n1 pc-acp vbz pp-f n1 p-acp d n1, vhz vbn vvn p-acp dt j n1, cst pc-acp vbz pix p-acp, vmb p-acp dt n1 vbi vvn, p-acp dt n1 pp-f r-crq d n1 vbz p-acp n1.
(85) doctrine (DIV3)
879
Page 389
4304
when he is converted and brought home to God. when he is converted and brought home to God.
c-crq pns31 vbz vvn cc vvn av-an p-acp np1.
(85) doctrine (DIV3)
878
Page 389
4303
DOCT. 3. Then, and not till then is there true cause of rejoycing over a sinner,
DOCT. 3. Then, and not till then is there true cause of rejoicing over a sinner,
np1. crd av, cc xx c-acp av vbz a-acp j n1 pp-f vvg p-acp dt n1,
(85) doctrine (DIV3)
878
Page 389
447
As long as men hope they can get any thing to further their worldly interest, they can be (with Jehu) zealous for God:
As long as men hope they can get any thing to further their worldly Interest, they can be (with Jehu) zealous for God:
c-acp av-j c-acp n2 vvb pns32 vmb vvi d n1 p-acp jc po32 j n1, pns32 vmb vbi (p-acp np1) j p-acp np1:
(12) doctrine (DIV3)
96
Page 42
450
now he grows cold in Religion at once, and Gods precepts neglected, a further reformation refused, Jeroboam's poli•ick sin adhered to:
now he grows cold in Religion At once, and God's Precepts neglected, a further Reformation refused, Jeroboam's poli•ick since adhered to:
av pns31 vvz j-jn p-acp n1 p-acp a-acp, cc npg1 n2 vvn, dt jc n1 vvd, npg1 j n1 vvn p-acp:
(12) doctrine (DIV3)
96
Page 43
477
•ee then to the foundation upon which you are built, if ever you hope to stand.
•ee then to the Foundation upon which you Are built, if ever you hope to stand.
vvb av p-acp dt n1 p-acp r-crq pn22 vbr vvn, cs av pn22 vvb pc-acp vvi.
(12) doctrine (DIV3)
99
Page 45
476
and when their expectations on that score cease, •t will not be many dayes ere we hear of them, that they have trussed up all, and are gone:
and when their Expectations on that score cease, •t will not be many days ere we hear of them, that they have trussed up all, and Are gone:
cc c-crq po32 n2 p-acp d n1 vvi, av vmb xx vbi d n2 c-acp pns12 vvb pp-f pno32, cst pns32 vhb vvn a-acp d, cc vbr vvn:
(12) doctrine (DIV3)
99
Page 45
475
whereas the other will last but till men have tryed to the outside how much they can get to satisfie their lusts with, by professing God and his Service,
whereas the other will last but till men have tried to the outside how much they can get to satisfy their Lustiest with, by professing God and his Service,
cs dt n-jn vmb vvi cc-acp p-acp n2 vhb vvn p-acp dt n1-an c-crq d pns32 vmb vvi pc-acp vvi po32 n2 p-acp, p-acp vvg np1 cc po31 n1,
(12) doctrine (DIV3)
99
Page 45
474
and this is that which will hold out to the end;
and this is that which will hold out to the end;
cc d vbz d r-crq vmb vvi av p-acp dt n1;
(12) doctrine (DIV3)
99
Page 45
473
The Vitals of Religion consist only in an heart throughly perswaded of the glorious excellency of the wayes and fear of God,
The Vitals of Religion consist only in an heart thoroughly persuaded of the glorious excellency of the ways and Fear of God,
dt n2-j pp-f n1 vvi av-j p-acp dt n1 av-j vvn pp-f dt j n1 pp-f dt n2 cc n1 pp-f np1,
(12) doctrine (DIV3)
99
Page 45
472
and if they be either taken off, or run down to the ground, it will cease.
and if they be either taken off, or run down to the ground, it will cease.
cc cs pns32 vbb d vvn a-acp, cc vvb a-acp p-acp dt n1, pn31 vmb vvi.
(12) doctrine (DIV3)
99
Page 45
471
Such a Profession is dead indeed, and moves only by external weights;
Such a Profession is dead indeed, and moves only by external weights;
d dt n1 vbz j av, cc vvz av-j p-acp j n2;
(12) doctrine (DIV3)
99
Page 44
470
If it be for by and carnal ends, those ends, either hoplesly disappointed, or obtained as far as we can hope, will turn us off it:
If it be for by and carnal ends, those ends, either hoplesly disappointed, or obtained as Far as we can hope, will turn us off it:
cs pn31 vbb p-acp p-acp cc j n2, d n2, av-d av-j vvn, cc vvd a-acp av-j c-acp pns12 vmb vvi, vmb vvi pno12 p-acp pn31:
(12) doctrine (DIV3)
99
Page 44
469
If it be Sandy, a shock of temptation will overthrown it:
If it be Sandy, a shock of temptation will overthrown it:
cs pn31 vbb j, dt n1 pp-f n1 vmb vvn pn31:
(12) doctrine (DIV3)
99
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USE, 2. It may put us upon it to take a strickt account and tryal of our profession, to see what foundation it is built upon:USE, 2. It may put us upon it to take a strict account and trial of our profession, to see what Foundation it is built upon:
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This is an hour of tryal and he that can maintain his Profession, whe•• to all appearance of sense, it is a losing bargain gives us reason to hope that that man is buil• upon a more stable foundation.
This is an hour of trial and he that can maintain his Profession, whe•• to all appearance of sense, it is a losing bargain gives us reason to hope that that man is buil• upon a more stable Foundation.
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or have gotten as much as they can probabl• hope to get by it, it grows an out-dated and useless thing with them:
or have got as much as they can probabl• hope to get by it, it grows an outdated and useless thing with them:
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and hence no wonder, if either whe• men have been frustrated of what they expected,
and hence no wonder, if either whe• men have been frustrated of what they expected,
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and men have been esteemed of according to the Profession which they have made, that ma•• have taken it up clearly upon this account, viz. to get into credit, favour, priviledge, preferment,
and men have been esteemed of according to the Profession which they have made, that ma•• have taken it up clearly upon this account, viz. to get into credit, favour, privilege, preferment,
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It is not to be doubted, but that he• where Religion hath had the precedency,
It is not to be doubted, but that he• where Religion hath had the precedency,
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There were many of Christ's followed that were so for nothing but the loaves, Job 6. 26. USE, 1. This may discover to us a Reason of the Apostasie of many in these times a•• places.
There were many of Christ's followed that were so for nothing but the loaves, Job 6. 26. USE, 1. This may discover to us a Reason of the Apostasy of many in these times a•• places.
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after he had been upon the greatest tryal, that he did not serve God for nought but it will be found a truth concerning multitudes of our outside Professors:
After he had been upon the greatest trial, that he did not serve God for nought but it will be found a truth Concerning Multitudes of our outside Professors:
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It was an imputation which Satan would have cast upon Job, but the event proved it evidently a slander,
It was an imputation which Satan would have cast upon Job, but the event proved it evidently a slander,
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but when they are gotten up it is now of no more service to them, and now Religion is as easily thrown off again as ever it was taken up:
but when they Are got up it is now of no more service to them, and now Religion is as Easily thrown off again as ever it was taken up:
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and finding (many times) that Religion is a needful step thereunto, they use it as a man doth a Ladder to climb upon,
and finding (many times) that Religion is a needful step thereunto, they use it as a man does a Ladder to climb upon,
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But carnal men have gotten some other end, which they think better than that which God hath appointed them,
But carnal men have got Some other end, which they think better than that which God hath appointed them,
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but the end is good for it self: Religion was appointed to be mans end, who was designed by the will of God, for his Glory:
but the end is good for it self: Religion was appointed to be men end, who was designed by the will of God, for his Glory:
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Now a mean is useful but in order to the end for which it is used,
Now a mean is useful but in order to the end for which it is used,
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but only as a medium to attain some other end by:
but only as a medium to attain Some other end by:
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Reas. Because the most Religious natural men have chosen the service of God, not as their end,Reas. Because the most Religious natural men have chosen the service of God, not as their end,
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and are huge sticklers for God and his wayes for a while, who, when once they have gotten some worldly advantage or advancements by it, of a sudden they become other men.
and Are huge sticklers for God and his ways for a while, who, when once they have got Some worldly advantage or advancements by it, of a sudden they become other men.
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and if we observe, we shall find that many there are who for by-ends make fair pretences,
and if we observe, we shall find that many there Are who for by-ends make fair pretences,
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but now when he hath what he would, all the competitours for the Crown are by this means removed out of the way,
but now when he hath what he would, all the competitors for the Crown Are by this means removed out of the Way,
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Jehu could destroy Ahab's wicked house, and plead prescription from God for so doing, as though he was afraid to come a whit short of the command and threatning:Jehu could destroy Ahab's wicked house, and plead prescription from God for so doing, as though he was afraid to come a whit short of the command and threatening:
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DOCT. Natural men will serve God no longer than may answer their own carnall ends. Religion is to an unregenerate man nothing but a pander to his lusts:
DOCT. Natural men will serve God no longer than may answer their own carnal ends. Religion is to an unregenerate man nothing but a pander to his Lustiest:
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