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SERMON. I.
SERMON. I.
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At Lawrence Jury, London, October 27. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not alwayes strive with man,
At Lawrence Jury, London, October 27. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man,
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for that he also is flesh, yet his dayes shall be an hundred and twenty yeers.
for that he also is Flesh, yet his days shall be an hundred and twenty Years.
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THis chapter containes in it two parts. 1. Gods determination to destroy the world by a deluge. 2. Gods provision that he made in this general judgement to save Noah and his family by preparing an Arke.
THis chapter contains in it two parts. 1. God's determination to destroy the world by a deluge. 2. God's provision that he made in this general judgement to save Noah and his family by preparing an Ark.
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The text is under the first head, Gods determination to destroy the world by a flood.
The text is under the First head, God's determination to destroy the world by a flood.
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Touching which judgement, the procuring cause is here laid down, When men begun to increase in number, (by reason of Polygamy first practised by Lamech ) they increased in sinne,
Touching which judgement, the procuring cause is Here laid down, When men begun to increase in number, (by reason of Polygamy First practised by Lamech) they increased in sin,
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and therefore God will decrease the number of the world, that he may decrease the sinnes of the world.
and Therefore God will decrease the number of the world, that he may decrease the Sins of the world.
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The particular sinne here specified, why God would destroy the world, is laid down in the second vers.
The particular sin Here specified, why God would destroy the world, is laid down in the second vers.
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where it is said, that the sons of God saw the daughters of men, that they were faire,
where it is said, that the Sons of God saw the daughters of men, that they were fair,
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and they took them wives of all which they chose. and they took them wives of all which they chosen.
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By the sonnes of God here spoken of, cannot be meant the Angels, as Tertullian and some other of the Ancients thought, (though it is true elsewhere they are called by this name.) Christ speaking of Angels, saies of them, the Angels of God neither marry nor are given in marriage.
By the Sons of God Here spoken of, cannot be meant the Angels, as Tertullian and Some other of the Ancients Thought, (though it is true elsewhere they Are called by this name.) christ speaking of Angels, Says of them, the Angels of God neither marry nor Are given in marriage.
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Quest. But whom shall we understand by the Sonnes of God in this place? Quest. But whom shall we understand by the Sons of God in this place?
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Answ. Good interpreters conceive that hereby was meant the posterity of godly Seth, who because they had the true worship of God amongst them, are called the sonnes of God, Answer Good Interpreters conceive that hereby was meant the posterity of godly Seth, who Because they had the true worship of God among them, Are called the Sons of God,
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and these sonnes of God saw the daughters of men;
and these Sons of God saw the daughters of men;
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that is, the posterity of godly Seth, did joyne in marriage with the posterity of wicked Cain; and so by these marriages,
that is, the posterity of godly Seth, did join in marriage with the posterity of wicked Cain; and so by these marriages,
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and mixtures between the wicked Cainites, and those that professed to worship the true God, Religion began to decay,
and mixtures between the wicked Cainites, and those that professed to worship the true God, Religion began to decay,
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and wickednesse to abound in the world, for which God is resolved to destroy the world.
and wickedness to abound in the world, for which God is resolved to destroy the world.
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In the whole verse you have three parts. 1. A general judgement and grievous punishment threatned;
In the Whole verse you have three parts. 1. A general judgement and grievous punishment threatened;
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And the Lord said, My Spirit shall not alwayes strive with man. 2. The reason of this assigned; For he also is flesh. And the Lord said, My Spirit shall not always strive with man. 2. The reason of this assigned; For he also is Flesh.
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3. A mitigation and respiting of this punishment, Yet his dayes shall be an hundred and twenty yeers.
3. A mitigation and respiting of this punishment, Yet his days shall be an hundred and twenty Years.
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There are these difficulties in the text to be explain'd, as 1. What is meant by this, My Spirit shall not alwayes strive with man.
There Are these difficulties in the text to be explained, as 1. What is meant by this, My Spirit shall not always strive with man.
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2. What is meant by the reason assigned, for he also is flesh;
2. What is meant by the reason assigned, for he also is Flesh;
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one would think it should be a reason on the contrary, to this asserted, that therfore God should indulge man;
one would think it should be a reason on the contrary, to this asserted, that Therefore God should indulge man;
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yet here it is a reason of the punishment;
yet Here it is a reason of the punishment;
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though in other places it is a reason of a mercy. 3. What is meant by this, yet his dayes shall be an hundred and twenty yeares.
though in other places it is a reason of a mercy. 3. What is meant by this, yet his days shall be an hundred and twenty Years.
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1. Qu. What is meant by this, My Spirit shall not, &c. Answ. That by Spirit, some understand the soul of man, and so the vulgar Latine renders this phrase, understanding it of mans soul;
1. Qu. What is meant by this, My Spirit shall not, etc. Answer That by Spirit, Some understand the soul of man, and so the Vulgar Latin renders this phrase, understanding it of men soul;
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and it is called my Spirit, say they, because God did infuse the soul into man;
and it is called my Spirit, say they, Because God did infuse the soul into man;
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and they would have the sense to be my Spirit, i.e. the soul of man shall not alwayes abide in man, but he shall die.
and they would have the sense to be my Spirit, i.e. the soul of man shall not always abide in man, but he shall die.
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But our best interpreters do reject this interpretation.
But our best Interpreters do reject this Interpretation.
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— Not to trouble you with other opinions about this text, the current of the best interpreters as Mercer, Musculus, Rivet, &c. go this way, — My Spirit shall not alwayes strive with man.
— Not to trouble you with other opinions about this text, the current of the best Interpreters as Mercer, Musculus, Rivet, etc. go this Way, — My Spirit shall not always strive with man.
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By Spirit is not meant mans spirit, but Gods Spirit, the third person in the blessed Trinity;
By Spirit is not meant men Spirit, but God's Spirit, the third person in the blessed Trinity;
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and when he saies, his Spirit shall not strive with man, it is to be meant in its operations and workings, that it shal not attend the Ministery of Noah, who was a preacher of righteousnesse, and the Patriarchs;
and when he Says, his Spirit shall not strive with man, it is to be meant in its operations and workings, that it shall not attend the Ministry of Noah, who was a preacher of righteousness, and the Patriarchs;
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as if he should say, I will now take away my Spirit from my Ordinances, it shall not alwayes strive with man.
as if he should say, I will now take away my Spirit from my Ordinances, it shall not always strive with man.
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As if God should have more at large expressed himselfe, I see that though my servant Noah protest and preach against the increasing wickednesse of the world,
As if God should have more At large expressed himself, I see that though my servant Noah protest and preach against the increasing wickedness of the world,
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yet all is but in vaine, I am now weary of their rebellious obstinacy, and therefore I am now come to a final resolution for their utter destruction, I will bear and forbear them no longer, My Spirit shall no longer strive, &c.
yet all is but in vain, I am now weary of their rebellious obstinacy, and Therefore I am now come to a final resolution for their utter destruction, I will bear and forbear them no longer, My Spirit shall no longer strive, etc.
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Quest. 2. What force is there in this reason, for he also is flesh? one would think this should not be a reason of so grievous a judgement, God remembers we are but flesh, Quest. 2. What force is there in this reason, for he also is Flesh? one would think this should not be a reason of so grievous a judgement, God remembers we Are but Flesh,
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and why should he be so severe?
and why should he be so severe?
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Answ. For answer to this, we must know, that by flesh here spoken of, is not to be understood, the natural substance of mans body, but corrupt nature.Answer For answer to this, we must know, that by Flesh Here spoken of, is not to be understood, the natural substance of men body, but corrupt nature.
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I will withdraw my Spirit, why? because you are wholly given up to the lusts and dictates of the flesh? you are fleshly and carnal,
I will withdraw my Spirit, why? Because you Are wholly given up to the Lustiest and dictates of the Flesh? you Are fleshly and carnal,
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and given up to the concupiscence of the flesh, and therefore my Spirit shall not strive with you.
and given up to the concupiscence of the Flesh, and Therefore my Spirit shall not strive with you.
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3. Quest. What is the meaning of these words, yet his dayes shall be an hundred and twenty years? what is to be understood by this? 3. Quest. What is the meaning of these words, yet his days shall be an hundred and twenty Years? what is to be understood by this?
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Answ. 1. For answer hereto, it cannot be meant (as Tostatus and others) of the age of mans life,Answer 1. For answer hereto, it cannot be meant (as Tostado and Others) of the age of men life,
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as if man should now because of their wickednesse have shorter lives, because after the flood men did live longer then the terme of an hundred and twenty yeares;
as if man should now Because of their wickedness have shorter lives, Because After the flood men did live longer then the term of an hundred and twenty Years;
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Sem lived 600 yeares, Arphaxad 425 yeares, and Serug 230. Abraham 175. Isaac 180. The meaning then is this,Sem lived 600 Years, Arphaxad 425 Years, and Serug 230. Abraham 175. Isaac 180. The meaning then is this,
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although I will remove my Spirit from my Ordinances, yet his dayes shall be an hundred and twenty years, that is, it shall be an hundred and twenty yeares before the flood come upon them.
although I will remove my Spirit from my Ordinances, yet his days shall be an hundred and twenty Years, that is, it shall be an hundred and twenty Years before the flood come upon them.
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But now there is an objection lies in this, how it should be an hundred and twenty years before the flood should come,
But now there is an objection lies in this, how it should be an hundred and twenty Years before the flood should come,
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when these words were spoken, when Noah was five hundred years old, and the flood came when he was six hundred yeares old,
when these words were spoken, when Noah was five hundred Years old, and the flood Come when he was six hundred Years old,
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therefore here is twenty yeares shorter then Gods promise?
Therefore Here is twenty Years shorter then God's promise?
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This is an intricate knot, and interpreters are forced to take much paines to untie it,
This is an intricate knot, and Interpreters Are forced to take much pains to untie it,
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and to vindicate the faithfulnesse of God herein, let God be true and every man a lier.
and to vindicate the faithfulness of God herein, let God be true and every man a liar.
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Jerome he gives this answer, saies he, It is true, God did promise an hundred and twenty years between the making of the promise and the accomplishment;Jerome he gives this answer, Says he, It is true, God did promise an hundred and twenty Years between the making of the promise and the accomplishment;
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the wickednesse of men grew so great, and did so provoke God, that he did contract the promise to twenty years lesse;
the wickedness of men grew so great, and did so provoke God, that he did contract the promise to twenty Years less;
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and thus Musculus also, who farther saies, God making promise reserves the condition in his own breast;
and thus Musculus also, who farther Says, God making promise reserves the condition in his own breast;
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for as God may not bring a judgement threatened upon a people, upon their speedy repentance,
for as God may not bring a judgement threatened upon a people, upon their speedy Repentance,
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as in the case of the Ninevites:
as in the case of the Ninevites:
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so neither is he bound to give them a mercy promised, in case of wilful and obstinate and incorrigible wickednesse,
so neither is he bound to give them a mercy promised, in case of wilful and obstinate and incorrigible wickedness,
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as in the case of Elies family.
as in the case of Ely's family.
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I said (saith God to Eli ) that thy house, and the house of thy father should walk before me for ever, I said (Says God to Eli) that thy house, and the house of thy father should walk before me for ever,
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But now the Lord saith, •e it farre from me, &c. But now the Lord Says, •e it Far from me, etc.
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But the best and genuine answer given hereto, is this, that this promise was made to Noah, not when he was five hundred yeares old,
But the best and genuine answer given hereto, is this, that this promise was made to Noah, not when he was five hundred Years old,
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but when he was four hundred and fourscore;
but when he was four hundred and fourscore;
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for though it be said in the fifth chapter and the last verse, that Noah was five hundred yeares old,
for though it be said in the fifth chapter and the last verse, that Noah was five hundred Years old,
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yet that text doth not say he was so old when this promise was made. — Thus Rivet, Mercer and others.
yet that text does not say he was so old when this promise was made. — Thus Rivet, Mercer and Others.
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There is one difficulty in this answer;
There is one difficulty in this answer;
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It may be objected that this promise was made after Noah was said to be five hundred years old.
It may be objected that this promise was made After Noah was said to be five hundred Years old.
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To which I answer, that in Scripture it is usual, in the relating of Histories not to observe an exact order, so that some things may be placed before which may be done after, To which I answer, that in Scripture it is usual, in the relating of Histories not to observe an exact order, so that Some things may be placed before which may be done After,
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and some things after which may be done before, as for instance you may read of the womans creation after the seventh day;
and Some things After which may be done before, as for instance you may read of the woman's creation After the seventh day;
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Moses would not observe a direct order, but did put those things after which were done before.Moses would not observe a Direct order, but did put those things After which were done before.
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— And so likewise another instance you have of a thing put before, done afterwards.
— And so likewise Another instance you have of a thing put before, done afterwards.
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In the case of Terah you reade that he was two hundred and five years old,
In the case of Terah you read that he was two hundred and five Years old,
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and he died, and yet you finde that Isaac's birth is not mentioned until some ten chapters afterwards,
and he died, and yet you find that Isaac's birth is not mentioned until Some ten Chapters afterwards,
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whereas Terah lived some thirty five years after the birth of Isaac. I only mention this to shew the consistency of this answer with other places of Scripture;
whereas Terah lived Some thirty five Years After the birth of Isaac. I only mention this to show the consistency of this answer with other places of Scripture;
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to which may be added what judicious Calvin hath to solve this doubt, that though it be said that Noah was six hundred years old,
to which may be added what judicious calvin hath to solve this doubt, that though it be said that Noah was six hundred Years old,
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when he was but five hundred and eighty, yet because he was going in the six hundreth year,
when he was but five hundred and eighty, yet Because he was going in the six Hundredth year,
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and so near it as twenty yeares, therefore the Holy Ghost saith, Noah was six hundred years, expressing his age by a whole number.
and so near it as twenty Years, Therefore the Holy Ghost Says, Noah was six hundred Years, expressing his age by a Whole number.
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Thus you have the difficulties explained.
Thus you have the difficulties explained.
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My Spirit shall not alwayes strive with man, &c. It may be observed from the whole that when God threatened the judgement of a flood, he threatened a worse judgement before it;My Spirit shall not always strive with man, etc. It may be observed from the Whole that when God threatened the judgement of a flood, he threatened a Worse judgement before it;
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to note that Gods withdrawing his ordinances, or withdrawing the efficacy of his Spirit from his ordinances, was a worse punishment then any bodily punishment.
to note that God's withdrawing his ordinances, or withdrawing the efficacy of his Spirit from his ordinances, was a Worse punishment then any bodily punishment.
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I mention this in the prologue to the point, that so when you hear me handle the grievousnesse of this judgement, you may look upon it as a most sad and heavy one.
I mention this in the prologue to the point, that so when you hear me handle the grievousness of this judgement, you may look upon it as a most sad and heavy one.
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And yet before I raise the doctrine, I must distinguish to you about a double withdrawing of Gods Spirit,
And yet before I raise the Doctrine, I must distinguish to you about a double withdrawing of God's Spirit,
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when the Scripture saies, My Spirit shall not alwayes strive with man, it includes two things. 1. My Spirit shall not alwayes strive in the Ministery of the word by effectual working. 2. My Spirit shall not alwayes strive by inward motions and checks upon the conscience.
when the Scripture Says, My Spirit shall not always strive with man, it includes two things. 1. My Spirit shall not always strive in the Ministry of the word by effectual working. 2. My Spirit shall not always strive by inward motions and Checks upon the conscience.
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I shall handle the point both wayes. — And the first point is this,
I shall handle the point both ways. — And the First point is this,
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That it is a very grievous and deplorable judgement for God to withhold or withdraw the workings of his Spirit from the outward Ministery of the word. That it is a very grievous and deplorable judgement for God to withhold or withdraw the workings of his Spirit from the outward Ministry of the word.
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I might note collaterally from the word strive, That the work of conversion it is a hard work, it is not an easie work to convince a man:
I might note collaterally from the word strive, That the work of conversion it is a hard work, it is not an easy work to convince a man:
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But I shall follow the doctrine I have propounded, and in the opening thereof shall dispatch two things. 1. Shew you that it is a grievous judgement to have the Spirit withdrawn,
But I shall follow the Doctrine I have propounded, and in the opening thereof shall dispatch two things. 1. Show you that it is a grievous judgement to have the Spirit withdrawn,
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or withheld from the Ministery of the word. 2. The reasons why God sends this judgement upon any part of the world.
or withheld from the Ministry of the word. 2. The Reasons why God sends this judgement upon any part of the world.
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1. To demonstrate the truth of the first, I shall lay down but this one evidence.
1. To demonstrate the truth of the First, I shall lay down but this one evidence.
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It appears to be so great a judgement, because when the Spirit is withheld from the ordinances, there can be no efficacy in them to convert a soul.
It appears to be so great a judgement, Because when the Spirit is withheld from the ordinances, there can be no efficacy in them to convert a soul.
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A sword in a living mans hand may pierce and wound, but a painted sword in a painted mans hand upon the wall can do nothing at all:
A sword in a living men hand may pierce and wound, but a painted sword in a painted men hand upon the wall can do nothing At all:
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so the word preached without the Spirit of God can do no more then a sword in the hand of a George on horseback;
so the word preached without the Spirit of God can do no more then a sword in the hand of a George on horseback;
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it may please the phansie and tickle the eare, but never pierce the heart; it must be the Spirit of God which works upon the heart:
it may please the fancy and tickle the ear, but never pierce the heart; it must be the Spirit of God which works upon the heart:
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Ye are the epistle of Christ (•aies the Apostle) written not with ink, but with the Spirit of the living God. You Are the epistle of christ (•aies the Apostle) written not with ink, but with the Spirit of the living God.
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And as the same Apostle speaks, My preaching was not with inticing words of mans wisdome, And as the same Apostle speaks, My preaching was not with enticing words of men Wisdom,
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but in demonstration of the Spirit and of power. It must be the mighty power of God which works upon the heart. but in demonstration of the Spirit and of power. It must be the mighty power of God which works upon the heart.
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The Ministery of the word it is like that poole of Bethesda, there was no native vertue in the water to heale;
The Ministry of the word it is like that pool of Bethesda, there was no native virtue in the water to heal;
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but the text saies, when the Angel did move the water, he that first stept in was healed of whatsoever disease he had.
but the text Says, when the Angel did move the water, he that First stepped in was healed of whatsoever disease he had.
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Ordinances they are like this poole; there is no native vertue in bare preaching, and bare hearing;
Ordinances they Are like this pool; there is no native virtue in bore preaching, and bore hearing;
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but it must be the Spirit of God which must move upon these waters, otherwise they become not effectual:
but it must be the Spirit of God which must move upon these waters, otherwise they become not effectual:
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The letter kills, but the Spirit gives life; The Letter kills, but the Spirit gives life;
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which words are not to be understood in Origens sense, the letter, that is the literal sense,
which words Are not to be understood in Origens sense, the Letter, that is the literal sense,
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and the Spirit, that is, the allegorical sense;
and the Spirit, that is, the allegorical sense;
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neither the meaning is, the letter, that is, the Old Testament, and the Spirit, that is, the New Testament, as the Antinomians say;
neither the meaning is, the Letter, that is, the Old Testament, and the Spirit, that is, the New Testament, as the Antinomians say;
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but the meaning of the word, the letter, that is, the word of God abstractively considered from the Spirit of God, that kills, it leaves a man in a dead estate;
but the meaning of the word, the Letter, that is, the word of God abstractively considered from the Spirit of God, that kills, it leaves a man in a dead estate;
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but it is the Spirit which gives life, that is, the Spirit backing the Ministery of the word, makes it effectual to give Spiritual life.
but it is the Spirit which gives life, that is, the Spirit backing the Ministry of the word, makes it effectual to give Spiritual life.
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Thus it appeares to be a grievous judgement when the Spirit is withheld from the Ordinances of God,
Thus it appears to be a grievous judgement when the Spirit is withheld from the Ordinances of God,
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because without the Spirit there can be no benefit at all by Ordinances.
Because without the Spirit there can be no benefit At all by Ordinances.
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2. The next thing is to shew, for what reason it is that God sends this grievous judgement upon any people.
2. The next thing is to show, for what reason it is that God sends this grievous judgement upon any people.
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For answer whereto I shall say down some reasons in the general, and then some in particular.
For answer whereto I shall say down Some Reasons in the general, and then Some in particular.
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1 In the general, the reason, why God withholds or withdrawes the operation and working of his Spirit in his Ordinances, it is from that injury or offence that men have done to the Spirit of God;
1 In the general, the reason, why God withholds or withdraws the operation and working of his Spirit in his Ordinances, it is from that injury or offence that men have done to the Spirit of God;
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if men grieve the Spirit, and quench its motions, it is just with God to withhold its workings and operations.
if men grieve the Spirit, and quench its motions, it is just with God to withhold its workings and operations.
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The Scripture mentions a six-fold wrong done unto the Spirit of God, for one, or all of which the Lord may withdraw his Spirit.
The Scripture mentions a sixfold wrong done unto the Spirit of God, for one, or all of which the Lord may withdraw his Spirit.
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1. There is a quenching of the Spirit, Quench not the Spirit. By quenching the Spirit is meant any act of omission or slighting of the Spirits motions in our hearts;
1. There is a quenching of the Spirit, Quench not the Spirit. By quenching the Spirit is meant any act of omission or slighting of the Spirits motions in our hearts;
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take heed therefore of omitting good duties, or neglecting its motions;
take heed Therefore of omitting good duties, or neglecting its motions;
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for how know you but that the Lord may withdraw his Spirit from you? The winde may cease to blow,
for how know you but that the Lord may withdraw his Spirit from you? The wind may cease to blow,
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if when it blowes, we do not get our sailes ready.
if when it blows, we do not get our sails ready.
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2. Another injury which is of a higher nature, is grieving of the Spirit, And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.
2. another injury which is of a higher nature, is grieving of the Spirit, And grieve not the Holy Spirit of God, whereby you Are sealed unto the day of redemption.
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Then do you grieve the Spirit, when you shall do any sinful act, for which the Spirit checks you,
Then do you grieve the Spirit, when you shall do any sinful act, for which the Spirit Checks you,
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and yet you will run upon the committing of it, when you shall hearken rather to the motions of sinne then the motions of the Spirit, to Satanical delusions rather then the Spirits motions;
and yet you will run upon the committing of it, when you shall harken rather to the motions of sin then the motions of the Spirit, to Satanical delusions rather then the Spirits motions;
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this grieves the Spirit exceedingly, as it will grieve a friend when we leave his counsel,
this grieves the Spirit exceedingly, as it will grieve a friend when we leave his counsel,
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and follow rather the counsel of an enemy.
and follow rather the counsel of an enemy.
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3. Another injury done against the Spirit, is vexing the Spirit, They rebelled, and vexed his Holy Spirit.
3. another injury done against the Spirit, is vexing the Spirit, They rebelled, and vexed his Holy Spirit.
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And this is a higher degree;
And this is a higher degree;
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for then may a man be said to vex the Spirit, when he quenches the Spirit, for then may a man be said to vex the Spirit, when he quenches the Spirit,
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and grieves the Spirit, and doth so by many reiterated acts, hereby is the Spirit grieved.
and grieves the Spirit, and does so by many reiterated acts, hereby is the Spirit grieved.
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A man is grieved when his friend doth him one discourtisie;
A man is grieved when his friend does him one discourtisie;
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but when he shall persist in the doing of more, this raiseth up vexation in him:
but when he shall persist in the doing of more, this Raiseth up vexation in him:
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Even so is it with the Spirit of God, when we slight its motions, and notwithstanding its warnings, will yet venture upon the committing of sinne, we not only grieve but also vex the Spirit;
Even so is it with the Spirit of God, when we slight its motions, and notwithstanding its Warnings, will yet venture upon the committing of sin, we not only grieve but also vex the Spirit;
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and so saith the Prophet, They rebelled, and vexed his Spirit. and so Says the Prophet, They rebelled, and vexed his Spirit.
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4. Another Scripture expression of wrong done to the Spirit, is resisting of the Spirit, Ye do alwayes resist the Holy Ghost;
4. another Scripture expression of wrong done to the Spirit, is resisting of the Spirit, You do always resist the Holy Ghost;
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and this is a higher degree then any of the former; and this is a higher degree then any of the former;
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for resisting of the Spirit, is when a man knows such and such motions are from the Spirit,
for resisting of the Spirit, is when a man knows such and such motions Are from the Spirit,
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and yet notwithstanding will stand out obstinately against its perswasions and motions. 5. Another expression in Scripture, is a tempting of the Spirit;
and yet notwithstanding will stand out obstinately against its persuasions and motions. 5. another expression in Scripture, is a tempting of the Spirit;
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How is it that ye have agreed together to tempt the Spirit of the Lord? Calvin explaines this place,How is it that you have agreed together to tempt the Spirit of the Lord? calvin explains this place,
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and saies, that their tempting of the Spirit was this, Ananias and Sapphira having sold a possession, brought a part of the price thereof and laid it at the Apostles feet,
and Says, that their tempting of the Spirit was this, Ananias and Sapphira having sold a possession, brought a part of the price thereof and laid it At the Apostles feet,
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and kept back the rest, and they would carry it so secretly, that they would try whether the Holy Ghost was an omniscient God, able to punish that secret sinne.
and kept back the rest, and they would carry it so secretly, that they would try whither the Holy Ghost was an omniscient God, able to Punish that secret sin.
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Now this was a higher kinde of wickednesse, and a most desperate pitch of Atheisme, to try the omnisciency of the Spirit of God.
Now this was a higher kind of wickedness, and a most desperate pitch of Atheism, to try the omnisciency of the Spirit of God.
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6. And lastly, another injury the Scripture expresses, is a doing despite to the Spirit of Grace, and this is the very top of all, the highest injury that a devil in hell,
6. And lastly, Another injury the Scripture Expresses, is a doing despite to the Spirit of Grace, and this is the very top of all, the highest injury that a Devil in hell,
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or a man on earth can do to the Spirit. This is the sinne against the holy Ghost, Which shall never be forgiven.
or a man on earth can do to the Spirit. This is the sin against the holy Ghost, Which shall never be forgiven.
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Now what is this despite? it cannot be to neglect good motions, for godly men may be, Now what is this despite? it cannot be to neglect good motions, for godly men may be,
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and are overtaken with those neglects; the not hearkening to a friends motion, is not a doing of despite to him.
and Are overtaken with those neglects; the not Harkening to a Friends motion, is not a doing of despite to him.
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Therefore there cannot be a despite done to the Spirit of God, but there must be these ingredients in it;
Therefore there cannot be a despite done to the Spirit of God, but there must be these ingredients in it;
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as 1 A committing of sinne, not only out of an unavoidable infirmity, but out of wilfulnesse;
as 1 A committing of sin, not only out of an unavoidable infirmity, but out of wilfulness;
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so if we sinne wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sinne.
so if we sin wilfully After we have received the knowledge of the truth, there remains no more sacrifice for sin.
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2. It is a sinne not unwittingly, but knowingly committed. 3. It is a sinne not only wilfully and knowingly committed, 2. It is a sin not unwittingly, but knowingly committed. 3. It is a sin not only wilfully and knowingly committed,
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for regenerate men do sin partly with the will, but that which is the very characteristical difference is this, that it is a sinne committed out of malice and hatred to the Spirit of God;
for regenerate men do sin partly with the will, but that which is the very characteristical difference is this, that it is a sin committed out of malice and hatred to the Spirit of God;
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and this Divines apply to the Pharisees, who knew and were convinced by the Miracles which Christ wrought, that he was the Son of God,
and this Divines apply to the Pharisees, who knew and were convinced by the Miracles which christ wrought, that he was the Son of God,
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and yet though they knew and were perswaded of this, yet out of malice against the Deity of Christ they would put him to death;
and yet though they knew and were persuaded of this, yet out of malice against the Deity of christ they would put him to death;
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so that to summe up all together, this is the general reason why God will not suffer his Spirit to strive with men,
so that to sum up all together, this is the general reason why God will not suffer his Spirit to strive with men,
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because of those injuries which they do unto the Spirit of God. The particular Reasons may be these.
Because of those injuries which they do unto the Spirit of God. The particular Reasons may be these.
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1. Despising of the Ordinance of the Ministery.
1. Despising of the Ordinance of the Ministry.
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I will not say the persons of the Ministers, though that is an evill which God will punish;
I will not say the Persons of the Ministers, though that is an evil which God will Punish;
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but certainly a contempt of the Ministery, of the Ordinance of Preaching, it may provoke God to withdraw the operations of his Spirit;
but Certainly a contempt of the Ministry, of the Ordinance of Preaching, it may provoke God to withdraw the operations of his Spirit;
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if you despise prophecying, you also quench the Spirit, and then the Spirit will not have those operations upon you which otherwise it would.
if you despise prophesying, you also quench the Spirit, and then the Spirit will not have those operations upon you which otherwise it would.
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God will not follow the Word with efficacy to them who either contemne or deny the Ministery thereof. God will not follow the Word with efficacy to them who either contemn or deny the Ministry thereof.
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2. Another reason may be, because men do too much depend upon the hearing of the Word preached.
2. another reason may be, Because men do too much depend upon the hearing of the Word preached.
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Men come to hear the Word preached in the strength of their own spirits, and therefore God will not give them the workings of his Spirit. When men shall depend upon Ordinances, it is just with God to deny the benefit of them;
Men come to hear the Word preached in the strength of their own spirits, and Therefore God will not give them the workings of his Spirit. When men shall depend upon Ordinances, it is just with God to deny the benefit of them;
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as the Israelites having received an overthrow by the Philistines. as the Israelites having received an overthrow by the philistines.
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Wherein they lost about four thousand men, looked upon this as the reason, because they had not the Arke of God among them;
Wherein they lost about four thousand men, looked upon this as the reason, Because they had not the Ark of God among them;
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but when they had the Arke with them, it is said the second day there fell of the Israelites thirty thousand men.
but when they had the Ark with them, it is said the second day there fell of the Israelites thirty thousand men.
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Thus did God punish their sinful dependance on the outward badge of his presence, and therefore they had lesse successe when they had the Arke, then when they were without it;
Thus did God Punish their sinful dependence on the outward badge of his presence, and Therefore they had less success when they had the Ark, then when they were without it;
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God may deny the operations of his Spirit in his Ordinances, because men do sinfully depend upon them,
God may deny the operations of his Spirit in his Ordinances, Because men do sinfully depend upon them,
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and not look to the God of the Ordinances for the blessing of his Spirit.
and not look to the God of the Ordinances for the blessing of his Spirit.
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We must look to Ordinances as the meanes, but to the Spirit of God as the Author of grace;
We must look to Ordinances as the means, but to the Spirit of God as the Author of grace;
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the Ordinances cannot without the Spirit do us good, and the Spirit without the Ordinances ordinarily will not.
the Ordinances cannot without the Spirit do us good, and the Spirit without the Ordinances ordinarily will not.
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Therefore we must neither refuse Ordinances, nor rest in them, lest Gods Spirit depart.
Therefore we must neither refuse Ordinances, nor rest in them, lest God's Spirit depart.
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3. God may withhold his Spirit from the Word, because men withhold preparation from the Word they hear;
3. God may withhold his Spirit from the Word, Because men withhold preparation from the Word they hear;
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With what measure you mete, it shall be measured to you again, It is spoken of hearing of the Word; With what measure you meet, it shall be measured to you again, It is spoken of hearing of the Word;
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as you measure to God in an holy endeavour to prepare for hearing, God by his Spirit will proportion to you a blessing in hearing.
as you measure to God in an holy endeavour to prepare for hearing, God by his Spirit will proportion to you a blessing in hearing.
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4. Generall unfruitfulnesse under fruitful Ordinances, that may be another cause.
4. General unfruitfulness under fruitful Ordinances, that may be Another cause.
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When men sit under the droppings of Heaven, as it were, and are yet barren, this may provoke God to do as he did with his Vineyard, to take away the hedge,
When men fit under the droppings of Heaven, as it were, and Are yet barren, this may provoke God to do as he did with his Vineyard, to take away the hedge,
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and let the beasts of the field destroy it, and that no rain fall on it.
and let the beasts of the field destroy it, and that no rain fallen on it.
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5. when men increase in sin, who attend on the Ministery of the Word;
5. when men increase in since, who attend on the Ministry of the Word;
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and thus it was with the old world, who enjoyed the Ministery of Noah, Methusalah, and other holy men,
and thus it was with the old world, who enjoyed the Ministry of Noah, Methuselah, and other holy men,
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and yet their wickednesse grew exceeding great, which did greatly provoke God, and caused him to withdraw his Spirit that it should not any longer strive with them.
and yet their wickedness grew exceeding great, which did greatly provoke God, and caused him to withdraw his Spirit that it should not any longer strive with them.
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SERMON. II. At Lawrence Jury, London.
SERMON. II At Lawrence Jury, London.
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Novemb. 3. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not alwayes strive with man, &c.November 3. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc.
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HAving opened and explained these words, and shewed how that it is a grievous judgement for God to withhold or withdraw the workings and operations of his Spirit from the Ministery of the Word,
HAving opened and explained these words, and showed how that it is a grievous judgement for God to withhold or withdraw the workings and operations of his Spirit from the Ministry of the Word,
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and likewise laid down the reasons hereof;
and likewise laid down the Reasons hereof;
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I come now to make the application thereof which shall carry a double reference. 1. To those who finde the strivings and workings of the Spirit in the ministery of the Word. 2. To those who have the Spirit withheld from the ministery which they attend upon.
I come now to make the application thereof which shall carry a double Referente. 1. To those who find the strivings and workings of the Spirit in the Ministry of the Word. 2. To those who have the Spirit withheld from the Ministry which they attend upon.
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To those who are perswaded that they finde the Spirit of God working upon their hearts in the ministery of the word, there are two cautions or positions I would lay down for such.
To those who Are persuaded that they find the Spirit of God working upon their hearts in the Ministry of the word, there Are two cautions or positions I would lay down for such.
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Be sure you do not mistake moral perswasion to be the Spirits special working in you.
Be sure you do not mistake moral persuasion to be the Spirits special working in you.
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When reason is convinced by the strength of Scripture-argument, this is a morall perswasion, and the word of God may go farre this way,
When reason is convinced by the strength of Scripture-argument, this is a moral persuasion, and the word of God may go Far this Way,
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and yet there be onely a common work of the Spirit; reason may be convinced, and there may be a great stirring up of the affections;
and yet there be only a Common work of the Spirit; reason may be convinced, and there may be a great stirring up of the affections;
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where there is no effectual working of the Spirit, there may be flashes of joy, as in John Baptists hearers, they rejoyced in him for a season;
where there is no effectual working of the Spirit, there may be flashes of joy, as in John Baptists hearers, they rejoiced in him for a season;
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pangs of fear, as in Felix; fits of sorrow, as in Esau and Ahab. Moral perswasions are very like unto the Spirits workings;
pangs of Fear, as in Felix; fits of sorrow, as in Esau and Ahab. Moral persuasions Are very like unto the Spirits workings;
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and that you may not take the one for the other, I shall lay down these three distinctions.
and that you may not take the one for the other, I shall lay down these three Distinctions.
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1. Moral perswasions do reach but to the outward man, but the Spirits operations to the inward man;
1. Moral persuasions do reach but to the outward man, but the Spirits operations to the inward man;
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they are such which reach the heart, and the inward part;
they Are such which reach the heart, and the inward part;
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Thou desirest truth (saith David) in the inward parts; and in the hidden part thou shalt make me to know wisdome. Thou Desirest truth (Says David) in the inward parts; and in the hidden part thou shalt make me to know Wisdom.
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2. Moral perswasions they do only restraine the acts of sinne, but the Spirits working debilitates the habits of sinne; 2. Moral persuasions they do only restrain the acts of sin, but the Spirits working debilitates the habits of sin;
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and herein is the force and power of the Spirits workings seene, in that it changes the habit,
and herein is the force and power of the Spirits workings seen, in that it changes the habit,
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and mortifies the inclination to that which is evill. 3. Moral perswasions they only make a man forbeare sinne rather for feare of punishment,
and Mortifies the inclination to that which is evil. 3. Moral persuasions they only make a man forbear sin rather for Fear of punishment,
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then out of love to holinesse, or hatred of sinne with respect to God;
then out of love to holiness, or hatred of sin with respect to God;
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whereas the operations of the Spirit they are upon the heart, changing it, and making it in love with holinesse, causing us to hate sinne more then fear the punishment of it, viz. because of its contrariety to Gods goodnesse, holinesse and authority.
whereas the operations of the Spirit they Are upon the heart, changing it, and making it in love with holiness, causing us to hate sin more then Fear the punishment of it, viz. Because of its contrariety to God's Goodness, holiness and Authority.
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To them who have found the Spirit of God working upon their hearts in the Ministery of the Word;
To them who have found the Spirit of God working upon their hearts in the Ministry of the Word;
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ascribe the glory to God only;
ascribe the glory to God only;
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not to the meanes, nor to your selves in the use of the meanes, neither glory to the Minister,
not to the means, nor to your selves in the use of the means, neither glory to the Minister,
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nor glory to the Ministery, nor glory to your selves, but to God only. Ye are our Epistle written, (saies the Apostle) not with pen and inke,
nor glory to the Ministry, nor glory to your selves, but to God only. You Are our Epistle written, (Says the Apostle) not with pen and ink,
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but with the Spirit of the living God; he compares the people to paper, the Ministery to inke, the Minister to the pen,but with the Spirit of the living God; he compares the people to paper, the Ministry to ink, the Minister to the pen,
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but it must be the Spirit of God which must write with it, through the working of the Spirit the Ministery becomes effectuall.
but it must be the Spirit of God which must write with it, through the working of the Spirit the Ministry becomes effectual.
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The weapons of our warfare are mighty through God, to pull down strong holds; he doth not say, we are mighty, but the Gospel •s mighty;The weapons of our warfare Are mighty through God, to pull down strong holds; he does not say, we Are mighty, but the Gospel •s mighty;
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not in it self, but it is mighty through the operations of the Spirit of God.
not in it self, but it is mighty through the operations of the Spirit of God.
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And so also the Apostle (saies he) I laboured more abundantly then they ai,
And so also the Apostle (Says he) I laboured more abundantly then they ai,
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yet not I, but the grace of God with me. Ministers must say with Peter, Acts 3.12. Why look you so earnestly on us, as if by our own power and holinesse we had made this man walke? vers. 16. No, — But the name of Jesus Christ hath made this man strong. yet not I, but the grace of God with me. Ministers must say with Peter, Acts 3.12. Why look you so earnestly on us, as if by our own power and holiness we had made this man walk? vers. 16. No, — But the name of jesus christ hath made this man strong.
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Ascribe not therefore praise to the Minister, nor to your selves;
Ascribe not Therefore praise to the Minister, nor to your selves;
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you have not been your own converters, you gave not your selves your first being in nature, much lesse your being in grace;
you have not been your own converters, you gave not your selves your First being in nature, much less your being in grace;
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it is not you, but the grace of God.
it is not you, but the grace of God.
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Thy pound (saith that servant in the Parable) hath gained ten pounds, and thy pound hath gained five pounds; Thy pound (Says that servant in the Parable) hath gained ten pounds, and thy pound hath gained five pounds;
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not my paines, but thy pound; not my pains, but thy pound;
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So say you to God in all that good you have received by Ordinances, thy Spirit hath been the worker and effecter of it, and unto thee be given all the glory;
So say you to God in all that good you have received by Ordinances, thy Spirit hath been the worker and effecter of it, and unto thee be given all the glory;
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Not unto us, but unto thy Name be the glory. Not unto us, but unto thy Name be the glory.
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To them who have found the workings of the Spirit in the Ministery of the Word see thou be thankful for it.
To them who have found the workings of the Spirit in the Ministry of the Word see thou be thankful for it.
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Consider, that the Spirit doth work upon men more clearly and more efficaciously now under the Gospel then ever it did upon men under the Law,
Consider, that the Spirit does work upon men more clearly and more efficaciously now under the Gospel then ever it did upon men under the Law,
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and this is a very comfortable position; the Spirit of God works more clearly and efficaciously.
and this is a very comfortable position; the Spirit of God works more clearly and efficaciously.
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1. More clearly, In the latter dayes the Spirit speaks expresly, and holy men of God wrote,
1. More clearly, In the latter days the Spirit speaks expressly, and holy men of God wrote,
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as they were directed by the Spirit of God; as they were directed by the Spirit of God;
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the nearer it was to Christs coming in the flesh, the clearer were things of the Covenant of grace known; the nearer it was to Christ coming in the Flesh, the clearer were things of the Covenant of grace known;
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and so the Evangelist Saint Luke writing to Theophilus, saies (Most excellent Theophilus) the things which we write, are most surely believed among us;
and so the Evangelist Saint Lycia writing to Theophilus, Says (Most excellent Theophilus) the things which we write, Are most surely believed among us;
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things were hardly believed before, because they were darkly delivered; things were hardly believed before, Because they were darkly Delivered;
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and therefore you read, that in other ages the Ministery of Christ was not made known to the sonnes of men,
and Therefore you read, that in other ages the Ministry of christ was not made known to the Sons of men,
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as it is now revealed unto us by his Spirit; as it is now revealed unto us by his Spirit;
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it was a Mystery hid from the foundation of the world, that is, not totally hid in comparison of the now revealing it, it was a Mystery hid from the Foundation of the world, that is, not totally hid in comparison of the now revealing it,
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but there was not so clear a discovery made thereof by the Spirit;
but there was not so clear a discovery made thereof by the Spirit;
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and here I would have you to observe, that under the Old Testament, the Spirit did reveale things gradually,
and Here I would have you to observe, that under the Old Testament, the Spirit did reveal things gradually,
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now a little and then a little:
now a little and then a little:
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and did keep the full manifestation of the glory of Christ untill he came in the flesh;
and did keep the full manifestation of the glory of christ until he Come in the Flesh;
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— As first in Adams time it was only known unto the world, that the Saviour of mankinde should be born of a woman. — As First in Adams time it was only known unto the world, that the Saviour of mankind should be born of a woman.
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And then in Abrahams time it was farther revealed, that Christ which should save the world, should come out of Abrahams loines;
And then in Abrahams time it was farther revealed, that christ which should save the world, should come out of Abrahams loins;
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but then all this while, though it were known that he should be of the seed of a woman,
but then all this while, though it were known that he should be of the seed of a woman,
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and of the seed of Abraham also;
and of the seed of Abraham also;
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Yet thirdly, it was not revealed of what tribe he should be, that was revealed in Jacobs time, viz. of that tribe of Judah; — but yet in all this time it was not mentioned how he should be borne,
Yet Thirdly, it was not revealed of what tribe he should be, that was revealed in Jacobs time, viz. of that tribe of Judah; — but yet in all this time it was not mentioned how he should be born,
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and therefore in Isaiahs time it was said, A Virgin shall conceive, and bring forth a Sonne;
and Therefore in Isaiah's time it was said, A Virgae shall conceive, and bring forth a Son;
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but where he should be borne, that was not revealed untill Micahs time;
but where he should be born, that was not revealed until Micahs time;
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where it is said, But thou Bethlem Ephratah, though thou be little among the thousands of Judah;
where it is said, But thou Bethlehem Ephratah, though thou be little among the thousands of Judah;
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yet out of thee shall he come forth unto me that is to be Ruler in Israel, whose goings out have beene from of old, from everlasting; yet out of thee shall he come forth unto me that is to be Ruler in Israel, whose goings out have been from of old, from everlasting;
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nor the time, till Daniel had it by revelation.
nor the time, till daniel had it by Revelation.
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Thus you see, and thus true it is what the Apostle tells you, that at sundry times, and in divers manners the Lord hath revealed himself to the sonnes of men; Thus you see, and thus true it is what the Apostle tells you, that At sundry times, and in diverse manners the Lord hath revealed himself to the Sons of men;
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so that herein what cause have we to blesse God that we are not borne in ancient dayes, so that herein what cause have we to bless God that we Are not born in ancient days,
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but in those wherein the Spirit of God doth reveale plainly and clearly the Mysteries of Religion.
but in those wherein the Spirit of God does reveal plainly and clearly the Mysteres of Religion.
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2. As the Spirit in these dayes of the Gospel doth make known things more plainly and clearly:
2. As the Spirit in these days of the Gospel does make known things more plainly and clearly:
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So also more efficaciously the Spirit operates with more efficacy upon mens affections;
So also more efficaciously the Spirit operates with more efficacy upon men's affections;
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and therefore in the dayes of John the Baptist it is said, that the Kingdome of Heaven suffered violence,
and Therefore in the days of John the Baptist it is said, that the Kingdom of Heaven suffered violence,
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and the violent tooke it by force; and the violent took it by force;
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that is, the Spirit by its effectual working did make men more eager and vehement for heaven then they were before under the Law.
that is, the Spirit by its effectual working did make men more eager and vehement for heaven then they were before under the Law.
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There shall be a more glorious manifestation of the Spirit in its operations;
There shall be a more glorious manifestation of the Spirit in its operations;
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and hence you read of that promise in the Prophet Isaiah concerning the abundance of Gospel-grace, that the light of the Moone shall be as the light of the Sunne,
and hence you read of that promise in the Prophet Isaiah Concerning the abundance of Gospel-grace, that the Light of the Moon shall be as the Light of the Sun,
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and the light of the Sunne shall be seven-fold, as the light of seven dayes. and the Light of the Sun shall be sevenfold, as the Light of seven days.
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In Gospel-times there is a full revelation of the Spirit, and therefore you read that when Ezekiel described the holy City in his Prophesie, In Gospel times there is a full Revelation of the Spirit, and Therefore you read that when Ezekielem described the holy city in his Prophesy,
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and Saint John the New Jerusalem in his Revelations;
and Saint John the New Jerusalem in his Revelations;
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John describes his City farre more large then Ezekiel did his, to note (say Interpreters) that God reveals more by his Spirit now then he did in former time.John describes his city Far more large then Ezekielem did his, to note (say Interpreters) that God reveals more by his Spirit now then he did in former time.
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You that have found the Spirit of God efficacious in the Ministery;
You that have found the Spirit of God efficacious in the Ministry;
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Consider, That the Spirit to set a dignity on the Ministery of the Word, doth not work upon man immediately, but mediately;
Consider, That the Spirit to Set a dignity on the Ministry of the Word, does not work upon man immediately, but mediately;
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the Spirit will not teach men immediately, but transmits them to an outward ministery, which sets a great dignity upon it.
the Spirit will not teach men immediately, but transmits them to an outward Ministry, which sets a great dignity upon it.
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I shall give you three famous instances hereof, wherein the Spirit refuses to teach men immediately,
I shall give you three famous instances hereof, wherein the Spirit refuses to teach men immediately,
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but leaves them to an outward Ministery. One whereof you haves concerning the Ethiopian Eunuch, who reading in his Chariot the Prophecie of Isaiah, and the Spirt observing him how he read,
but leaves them to an outward Ministry. One whereof you haves Concerning the Ethiopian Eunuch, who reading in his Chariot the Prophecy of Isaiah, and the Spirt observing him how he read,
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and could not understand, bids Philip go neare, and joyne himself to his Chariot, and expound to him what he read;
and could not understand, bids Philip go near, and join himself to his Chariot, and expound to him what he read;
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the Spirit would not do it immediately himself, but bids Philip go. the Spirit would not do it immediately himself, but bids Philip go.
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Interpreters observe hence, what a dignity the Spirit of God puts on the Ministery of the Word;
Interpreters observe hence, what a dignity the Spirit of God puts on the Ministry of the Word;
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that in those times when Visions and Revelations were in use, yet God establisht the Ministery.
that in those times when Visions and Revelations were in use, yet God established the Ministry.
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Another instance you have of Paul at his conversion, when he saw that Vision, and heard that voice, Saul, Saul, why persecutest thou me? and crying out, Lord, what wilt thou have me to do? Now Christ would not tell Paul immediately,
another instance you have of Paul At his conversion, when he saw that Vision, and herd that voice, Saul, Saul, why Persecutest thou me? and crying out, Lord, what wilt thou have me to do? Now christ would not tell Paul immediately,
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but saies he, Go to Damascus, and thertehou shalt meet with Ananias, and he will tell thee what thou shalt do.
but Says he, Go to Damascus, and thertehou shalt meet with Ananias, and he will tell thee what thou shalt do.
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Thus Christ he would not immediately himself teach Paul, but sends him to Ananias, that he might set• greater dignity upon the Gospel-Ministery.
Thus christ he would not immediately himself teach Paul, but sends him to Ananias, that he might set• greater dignity upon the Gospel-Ministery.
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And therefore they that will expect the Spirit, must attend upon the Ordinances; as those that would be healed, must step into the Poole when the Angel moved.
And Therefore they that will expect the Spirit, must attend upon the Ordinances; as those that would be healed, must step into the Pool when the Angel moved.
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Another example you have of Cornelius, when he saw the Angel, and was sore afraid,
another Exampl you have of Cornelius, when he saw the Angel, and was soar afraid,
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and said, What is it Lord? The Lord he bids him send for Peter, and he should shew him what he ought to do. and said, What is it Lord? The Lord he bids him send for Peter, and he should show him what he ought to do.
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Thus doth the Lord dignifie the Ministery of the Gospel.
Thus does the Lord dignify the Ministry of the Gospel.
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I mention this particular the rather, to shew the vanity of Enthusiasme, that would abolish the Ministery,
I mention this particular the rather, to show the vanity of Enthusiasm, that would Abolah the Ministry,
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and cry up the Spirits immediate teaching;
and cry up the Spirits immediate teaching;
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but here we see the great dignity which the Spirit sets on the Ministery of poor weak and fraile man, in that he will not teack men immediately,
but Here we see the great dignity which the Spirit sets on the Ministry of poor weak and frail man, in that he will not teack men immediately,
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but sends them to the Ministery of the Gospel.
but sends them to the Ministry of the Gospel.
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Though the Spirit, who is absolutely free in his operations, sometimes hath wrought without the Word,
Though the Spirit, who is absolutely free in his operations, sometime hath wrought without the Word,
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yet never hath the Spirit wrought upon any mans heart against the Word.
yet never hath the Spirit wrought upon any men heart against the Word.
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To the Law and to the testimony, if they speak not according, to the Word, it is because there is no light in them. To the Law and to the testimony, if they speak not according, to the Word, it is Because there is no Light in them.
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I mention this Position, to condemne those vaine impulses of Spirit, which men in our dayes pretend to; I mention this Position, to condemn those vain impulses of Spirit, which men in our days pretend to;
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but let such remember, that to plead an impulse of Spirit contrary to the Word of God, it is not from God,
but let such Remember, that to plead an impulse of Spirit contrary to the Word of God, it is not from God,
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but an instigation from the Devill.
but an instigation from the devil.
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And yet many have forsaken the bright Lamp of Gods Word to follow the ignis fatuus of their own fancy.
And yet many have forsaken the bright Lamp of God's Word to follow the ignis fatuus of their own fancy.
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You which have found the efficacious working of the Spirit in the Ministery of the Word, blesse you God, that hath not left you a naked, empty,
You which have found the efficacious working of the Spirit in the Ministry of the Word, bless you God, that hath not left you a naked, empty,
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and inefficacious Ministery to attend upon;
and inefficacious Ministry to attend upon;
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the word as it is in our mouths without the operation of the Spirit, is but a poor, weak, and empty thing;
the word as it is in our mouths without the operation of the Spirit, is but a poor, weak, and empty thing;
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thereby men often occasionally are hardened and perverted;
thereby men often occasionally Are hardened and perverted;
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but you who have found the Spirit backing the Word in the Ministery thereof, blesse you God that hath put such rich treasure in earthen vessels;
but you who have found the Spirit backing the Word in the Ministry thereof, bless you God that hath put such rich treasure in earthen vessels;
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that what the Apostle said to the Corinthians is made good to you, Our Ministery (saies he) came not to you with enticing words of mans wisdome,
that what the Apostle said to the Corinthians is made good to you, Our Ministry (Says he) Come not to you with enticing words of men Wisdom,
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but in demonstration of the Spirit and of power; but in demonstration of the Spirit and of power;
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blesse you God that hath put forth such a power in the Ministery of the Word for the good of your souls.
bless you God that hath put forth such a power in the Ministry of the Word for the good of your Souls.
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This is the first use to to those who have found the Ministery of the Word accompanied with the efficacy of the Spirit.
This is the First use to to those who have found the Ministry of the Word accompanied with the efficacy of the Spirit.
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To those who have the efficacy and operation of the Spirit withheld from the Ministery they attend upon;
To those who have the efficacy and operation of the Spirit withheld from the Ministry they attend upon;
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there are seven things I would have such to take notice of.
there Are seven things I would have such to take notice of.
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1. That Gods Spirit is a free agent, and is not to be tied to an outward Ministery,
1. That God's Spirit is a free agent, and is not to be tied to an outward Ministry,
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but to be left at liberty to work how, when, and in what manner he pleases.
but to be left At liberty to work how, when, and in what manner he Pleases.
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The winde bloweth where it listeth, even so is every man which is born of the Spirit. The wind blows where it lists, even so is every man which is born of the Spirit.
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By the wind is meant the Spirit. By the wind is meant the Spirit.
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There is a Sovereignty and free agency in the Spirit of God to work when he pleases,
There is a Sovereignty and free agency in the Spirit of God to work when he Pleases,
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or to withhold working from whom he pleases; And therefore the Spirit of God is called a free Spirit, Psal 51.12. Ʋphold me with thy free Spirit;
or to withhold working from whom he Pleases; And Therefore the Spirit of God is called a free Spirit, Psalm 51.12. Ʋphold me with thy free Spirit;
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and James 1.18 Of his own will begat he us with the word of truth.
and James 1.18 Of his own will begat he us with the word of truth.
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2. Consider that God doth not withhold his Spirit from the outward Ministery, meerly as an act of his Sovereignty,
2. Consider that God does not withhold his Spirit from the outward Ministry, merely as an act of his Sovereignty,
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but as an act of his Justice, because of your sins whereby you have provoked him.
but as an act of his justice, Because of your Sins whereby you have provoked him.
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You provoke him to withhold the efficacy of his Spirit from his Ordinances by your sins,
You provoke him to withhold the efficacy of his Spirit from his Ordinances by your Sins,
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and therefore are you hardened, and receive not benefit by them;
and Therefore Are you hardened, and receive not benefit by them;
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you do some of those injuries to the Spirit, as quenching, grieving, resisting, vexing, tempting and despising the Spirit (which I mentioned before;) therefore do not think hardly of God, but judge your selves.
you do Some of those injuries to the Spirit, as quenching, grieving, resisting, vexing, tempting and despising the Spirit (which I mentioned before;) Therefore do not think hardly of God, but judge your selves.
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Sinne was the cause which made the Lord withdraw his Spirit, that it should not strive with the men of the old world;
Sin was the cause which made the Lord withdraw his Spirit, that it should not strive with the men of the old world;
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it was their disobedience, as you finde the Apostle Peter speaking, Christ by his Spirit went and preached unto the spirits in prison, which sometimes were disobedient,
it was their disobedience, as you find the Apostle Peter speaking, christ by his Spirit went and preached unto the spirits in prison, which sometime were disobedient,
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when once the long-suffering of God waited in the dayes of Noah; their disobedience made God withdraw the efficacy of his Spirit; when once the long-suffering of God waited in the days of Noah; their disobedience made God withdraw the efficacy of his Spirit;
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if therefore the Spirit do not work on you, think not hardly on God, but thank your selves, he is provoked unto it.
if Therefore the Spirit do not work on you, think not hardly on God, but thank your selves, he is provoked unto it.
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Thus God departed from the Israelites, because of their sinfull provocations, Psalm 81.11,12. — But my people would not hearken to my voice, and Israel would none of me.
Thus God departed from the Israelites, Because of their sinful provocations, Psalm 81.11,12. — But my people would not harken to my voice, and Israel would none of me.
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So I gave them up unto their own hearts lusts, and they walked in their own wayes. So I gave them up unto their own hearts Lustiest, and they walked in their own ways.
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The Spirit in Scripture is compared to a Dove;
The Spirit in Scripture is compared to a Dove;
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now a Dove will alwayes keep in the house where it is bred, unlesse the Dove-house be nastily kept.
now a Dove will always keep in the house where it is bred, unless the Dovehouse be nastily kept.
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The Spirit of God in this may fitly be resembled by a Dove; keep your hearts clean, and the Spirit will abide with you; keep them nasty;
The Spirit of God in this may fitly be resembled by a Dove; keep your hearts clean, and the Spirit will abide with you; keep them nasty;
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and the Spirit will soone leave you;
and the Spirit will soon leave you;
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sin is the cause why the Spirit withdraws it self from the Ordinances, and why men are left unto themselves,
since is the cause why the Spirit withdraws it self from the Ordinances, and why men Are left unto themselves,
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and God doth it as an act of his justice, punishing of sin.
and God does it as an act of his Justice, punishing of since.
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3. If God do withhold his Spirit from the Ministery of the Word, the fault is rather to be imputed to thy self, then unto the Word.
3. If God do withhold his Spirit from the Ministry of the Word, the fault is rather to be imputed to thy self, then unto the Word.
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Many like the woman in Seneca, complaine the roome is dark, when they themselves are blinde,
Many like the woman in Senecca, complain the room is dark, when they themselves Are blind,
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and the place wants no light, but they want eyes:
and the place Wants no Light, but they want eyes:
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Or to him that preaches the Word, usually if men do not profit by the hearing of the word, the blame is cast upon the Minister;
Or to him that Preaches the Word, usually if men do not profit by the hearing of the word, the blame is cast upon the Minister;
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and truly we Ministers have our faults as well as others, if we preach not plainly, methodically,
and truly we Ministers have our Faults as well as Others, if we preach not plainly, methodically,
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and duly there is a fault in us; but yet I say, you are rather to blame your selves, then either the Word, or the Minister thereof:
and duly there is a fault in us; but yet I say, you Are rather to blame your selves, then either the Word, or the Minister thereof:
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If the seed grow not, the fault is neither in the hand of the husbandman, nor in the influence of the heavens, but in the badnesse of the soile.
If the seed grow not, the fault is neither in the hand of the husbandman, nor in the influence of the heavens, but in the badness of the soil.
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That you may know where the fault lies; consider
That you may know where the fault lies; Consider
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1. If a Minister preaches plainly and impartially, and yet thou gettest no good by him, the fault is thy own, not his.
1. If a Minister Preaches plainly and impartially, and yet thou gettest not good by him, the fault is thy own, not his.
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It was the Herodians fault, not Christs, that those persons profited not by Christs preaching, for they themselves give this testimony of Christ, Matth. 22.16. Master, we know that thou art true, and teachest the way of God in truth.
It was the Herodians fault, not Christ, that those Persons profited not by Christ preaching, for they themselves give this testimony of christ, Matthew 22.16. Master, we know that thou art true, and Teachest the Way of God in truth.
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2. If other men get good by his Ministery, and not thou, the fault is thine, not his;
2. If other men get good by his Ministry, and not thou, the fault is thine, not his;
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If at a feast others are fed, & thou famisht, the fault is in thy stomach, not meat.
If At a feast Others Are fed, & thou famished, the fault is in thy stomach, not meat.
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3. In case you have formerly got good by a Minister, but now you get none, formerly your affections were stirred up, your desires were increased, your love inflamed,
3. In case you have formerly god good by a Minister, but now you get none, formerly your affections were stirred up, your Desires were increased, your love inflamed,
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but now no such effect, the fault is thine own;
but now no such Effect, the fault is thine own;
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It was the fault of the hearers of John Baptist, the fault was not in John's Doctrine, that they rejoyced onely for a season;
It was the fault of the hearers of John Baptist, the fault was not in John's Doctrine, that they rejoiced only for a season;
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this also was the fault of the Galatians that they profited not by Pauls Ministery as before, Gal. 4.16. This cometh not from the seed it self, but from the badnesse of the ground into which it is cast.
this also was the fault of the Galatians that they profited not by Paul's Ministry as before, Gal. 4.16. This comes not from the seed it self, but from the badness of the ground into which it is cast.
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If thou profitest not by the Word thou hearest, thou art to blame thine own naughty heart, not the Word, or the dispenser thereof.
If thou profitest not by the Word thou Hearst, thou art to blame thine own naughty heart, not the Word, or the dispenser thereof.
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4. Though there is much dignity and excellency to be ascribed to the Word of God nakedly considered,
4. Though there is much dignity and excellency to be ascribed to the Word of God nakedly considered,
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yet there is no efficacy in it to convert a soul without the Spirits ' concurrence;
yet there is no efficacy in it to convert a soul without the Spirits ' concurrence;
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As it was in the Pool of Bethesda, not the water, nor stepping into it healed,
As it was in the Pool of Bethesda, not the water, nor stepping into it healed,
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but the Angels moving therein, John 5.4. So also, not the Word alone, nor hearing of it, but the Spirit healeth;
but the Angels moving therein, John 5.4. So also, not the Word alone, nor hearing of it, but the Spirit heals;
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The letter kills, but the Spirit gives life, (saies the Apostle) that is, the Word without the Spirit, it is only the Spirit which can give life:The Letter kills, but the Spirit gives life, (Says the Apostle) that is, the Word without the Spirit, it is only the Spirit which can give life:
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The Spirit without the Word will not ordinarily convert, and the Word without the Spirit cannot.
The Spirit without the Word will not ordinarily convert, and the Word without the Spirit cannot.
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I create the fruit of the lips, peace, peace; I create the fruit of the lips, peace, peace;
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by the fruit of the lips the Prophet understands a Gospel-Ministery, but sayes God I must not create peace by the fruit of the lips. by the fruit of the lips the Prophet understands a Gospel-Ministery, but Says God I must not create peace by the fruit of the lips.
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it is the working of the Spirit with the Word, which makes the Word to become effectual;
it is the working of the Spirit with the Word, which makes the Word to become effectual;
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and therefore the Gospel is called the Ministery of the Spirit, 2 Cor. 3.8,9. 5. It is a worse judgement to have the Spirit withheld from the Word, then to be without the Word;
and Therefore the Gospel is called the Ministry of the Spirit, 2 Cor. 3.8,9. 5. It is a Worse judgement to have the Spirit withheld from the Word, then to be without the Word;
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and the reason is this, because the Spirit can convert a man without the Word, but the Word can never convert a man without the Spirit;
and the reason is this, Because the Spirit can convert a man without the Word, but the Word can never convert a man without the Spirit;
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and therefore it is a worse judgement for thee to hear Sermons every day, and to have the Spirits concurrent efficacy withheld from those Sermons,
and Therefore it is a Worse judgement for thee to hear Sermons every day, and to have the Spirits concurrent efficacy withheld from those Sermons,
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then if thou shouldest never learn a Sermon in all thy life-time;
then if thou Shouldst never Learn a Sermon in all thy lifetime;
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therefore pray unto God that his own Spirit may accompany his own Word and Ordinances to make them effectuall for the good of thy soul.
Therefore pray unto God that his own Spirit may accompany his own Word and Ordinances to make them effectual for the good of thy soul.
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6. The Spirit of God may be for a time withheld from Gods own people, that it shall not attend an outward Ministery,
6. The Spirit of God may be for a time withheld from God's own people, that it shall not attend an outward Ministry,
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and this is a very sad judgement; it may be withheld from Gods elect in a converting way.
and this is a very sad judgement; it may be withheld from God's elect in a converting Way.
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As the man lay 38. yeers at the poole of Bethesda before he was healed;
As the man lay 38. Years At the pool of Bethesda before he was healed;
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so an elect vessell of God may lie twenty, thirty, or fourty yeers in a state of unregeneracy before he is converted.
so an elect vessel of God may lie twenty, thirty, or fourty Years in a state of unregeneracy before he is converted.
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Nay, after conversion the Spirit of God may be withheld from the Ministery of the Word, which Gods own people attend upon,
Nay, After conversion the Spirit of God may be withheld from the Ministry of the Word, which God's own people attend upon,
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and that in these two wayes.
and that in these two ways.
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1. In its Comforting work, and thus it was with David, Lord, saies he, take not thy holy Spirit from me;
1. In its Comforting work, and thus it was with David, Lord, Says he, take not thy holy Spirit from me;
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Restore unto me the joy of thy salvation, and stablish me with thy free Spirit; thus was the Spirit withdrawn from David in its comforting work. Restore unto me the joy of thy salvation, and establish me with thy free Spirit; thus was the Spirit withdrawn from David in its comforting work.
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I do not tell you the graces of Gods children can be taken away, but the comfort of their graces,
I do not tell you the graces of God's children can be taken away, but the Comfort of their graces,
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and of the Spirit of God may be taken away from them.
and of the Spirit of God may be taken away from them.
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2. God may withhold his Spirit in its quickening work, thou mayest come to an Ordinance with a hard heart,
2. God may withhold his Spirit in its quickening work, thou Mayest come to an Ordinance with a hard heart,
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and it may not soften thee;
and it may not soften thee;
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though the presence of God is never utterly taken away from a godly man, yet the influences and quickenings of Gods Spirit may be withdrawn;
though the presence of God is never utterly taken away from a godly man, yet the influences and quickenings of God's Spirit may be withdrawn;
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the Spirit may be withdrawn in a quickening way, so as in grace thou mayest decay,
the Spirit may be withdrawn in a quickening Way, so as in grace thou Mayest decay,
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and in duty thou mayest grow cold and dull, but yet the presence of God shall never be taken away from a godly man.
and in duty thou Mayest grow cold and dull, but yet the presence of God shall never be taken away from a godly man.
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There is the same Sun in the firmament in winter as in summer, but not the warme working and quickening influence.
There is the same Sun in the firmament in winter as in summer, but not the warm working and quickening influence.
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7. And lastly, The Spirit of God may be given to men waiting on a publike Ministery in its common workings,
7. And lastly, The Spirit of God may be given to men waiting on a public Ministry in its Common workings,
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and yet it may be withheld from them in its saving and effectuall operations;
and yet it may be withheld from them in its Saving and effectual operations;
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and thus it was with the Corinthians, many of them had the Spirit to attend Pauls Ministery in the common workings of it,
and thus it was with the Corinthians, many of them had the Spirit to attend Paul's Ministry in the Common workings of it,
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but yet not in its saving effects, and therefore saies Paul, Though you come behinde in no gifts,
but yet not in its Saving effects, and Therefore Says Paul, Though you come behind in no Gifts,
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yet I must speak unto you as carnal; yet I must speak unto you as carnal;
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look to your selves therefore, the Spirit in its common workings may attend the Ministery to fill you with notions,
look to your selves Therefore, the Spirit in its Common workings may attend the Ministry to fill you with notions,
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yet it may be withheld in regard of its saving operations.
yet it may be withheld in regard of its Saving operations.
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SERMON. III.
SERMON. III.
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At Lawrence Jury, London, Novemb. 3. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not alwayes strive with man, &c.
At Lawrence Jury, London, November 3. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc.
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HAving shewed that it is a grievous judgement to have the Spirit withheld from the Ministery of the Word,
HAving showed that it is a grievous judgement to have the Spirit withheld from the Ministry of the Word,
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and laid down several Cautions and Positions concerning this judgement. I come now to answer an objection.
and laid down several Cautions and Positions Concerning this judgement. I come now to answer an objection.
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You may say, This is a very sad judgement indeed, but what demonstration may be given thereof,
You may say, This is a very sad judgement indeed, but what demonstration may be given thereof,
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or how may it be known that this judgement is in any part of the world.
or how may it be known that this judgement is in any part of the world.
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For answer hereunto, you must know that this is a very dark point, and hardly determined,
For answer hereunto, you must know that this is a very dark point, and hardly determined,
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and therefore many of the particulars I shall give in answer to it, they shall be but probable conjectures rather then infallible Demonstrations;
and Therefore many of the particulars I shall give in answer to it, they shall be but probable Conjectures rather then infallible Demonstrations;
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There are many things that give me to fear that in part the saving operations of the Spirit are withheld from the Ministery of the Word.
There Are many things that give me to Fear that in part the Saving operations of the Spirit Are withheld from the Ministry of the Word.
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1. And first, we have cause to fear that in part the Spirit is withdrawn from the Ministery of the Word amongst us,
1. And First, we have cause to Fear that in part the Spirit is withdrawn from the Ministry of the Word among us,
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because there are fewer which are converted by the Ministery of the Word now, then there were in former times;
Because there Are fewer which Are converted by the Ministry of the Word now, then there were in former times;
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now the Spirit ceases to back the Ministery of the Word with numerous numbers of Converts, it is an argument that the Spirit is in part withdrawn.
now the Spirit ceases to back the Ministry of the Word with numerous numbers of Converts, it is an argument that the Spirit is in part withdrawn.
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When the Disciples did first preach the Gospel, how did Satan fall down like lightening before the Word;
When the Disciples did First preach the Gospel, how did Satan fallen down like lightning before the Word;
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there were three thousand converted in one day by Peters Sermon;
there were three thousand converted in one day by Peter's Sermon;
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and how may we preach three thousand times, and yet not convert one? Multitudes were brought in and converted in the morning of the Gospel, according to that Gospel-promise, From the womb of the morning thou hast the dew of thy youth;
and how may we preach three thousand times, and yet not convert one? Multitudes were brought in and converted in the morning of the Gospel, according to that Gospel promise, From the womb of the morning thou hast the due of thy youth;
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that is, multitudes of people should be converted upon the first preaching of the Gospel, which should overspread the earth, even as the morning dew;
that is, Multitudes of people should be converted upon the First preaching of the Gospel, which should overspread the earth, even as the morning due;
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but in the age wherein God hath cast us, the number of converts are greatly lessend,
but in the age wherein God hath cast us, the number of converts Are greatly lessend,
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and not only lessened to what they were in former time, but to what they have been in our time;
and not only lessened to what they were in former time, but to what they have been in our time;
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what numbers of the younger sort of people did come in upon the preaching of the Word within these few yeers? but now how is the work of conversion at a great stand? heretofore Ministers fished as with a net, many were brought in;
what numbers of the younger sort of people did come in upon the preaching of the Word within these few Years? but now how is the work of conversion At a great stand? heretofore Ministers fished as with a net, many were brought in;
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but now we fish as it were with an angle, now one comes in, and then another;
but now we Fish as it were with an angle, now one comes in, and then Another;
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this may be one probable demonstration, that in part the Spirit of God is withdrawn from the Ministery of the Word. 2. Another conjecture is this;
this may be one probable demonstration, that in part the Spirit of God is withdrawn from the Ministry of the Word. 2. another conjecture is this;
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when men that live under the Ministery of the Word grow worse and worse, and not better;
when men that live under the Ministry of the Word grow Worse and Worse, and not better;
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for men to remaine many yeeres under the Ministery of the Word, and yet to be more blinde and more blockish,
for men to remain many Years under the Ministry of the Word, and yet to be more blind and more blockish,
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and more perversel, and more profane, this argues that certainly the Spirit of God is withheld from such,
and more perversel, and more profane, this argues that Certainly the Spirit of God is withheld from such,
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and that their destruction is nigh;
and that their destruction is High;
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the ground which hath the raine often falling upon it, and yet is unfruitful, is nigh unto cursing, whose end is to be burned (as the Apostle speaks.) The Spirit being withheld, the raine of the Gospel is a curse to them,
the ground which hath the rain often falling upon it, and yet is unfruitful, is High unto cursing, whose end is to be burned (as the Apostle speaks.) The Spirit being withheld, the rain of the Gospel is a curse to them,
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and the end of such shall be burning.
and the end of such shall be burning.
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3. You may feare the Spirit is withdrawn from the Ministery of the Word, because there are more perverted by Errour, then converted by the Truth;
3. You may Fear the Spirit is withdrawn from the Ministry of the Word, Because there Are more perverted by Error, then converted by the Truth;
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for these last years especially, since erroneous men have had liberty and countenance.
for these last Years especially, since erroneous men have had liberty and countenance.
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What multitudes have beene perverted and led away by the Errours of ungodly men? this is an argument of a judiciall hardnesse upon the Land. How are we fallen into those times of which the Apostle Peter speaks, wherein shall be false teachers, and such who shall bring in damnable Heresies,
What Multitudes have been perverted and led away by the Errors of ungodly men? this is an argument of a judicial hardness upon the Land. How Are we fallen into those times of which the Apostle Peter speaks, wherein shall be false Teachers, and such who shall bring in damnable Heresies,
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even denying the Lord that bought them, and bring upon themselves swift destruction, and many shall follow their pernicious wayes. even denying the Lord that bought them, and bring upon themselves swift destruction, and many shall follow their pernicious ways.
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How many in these our dayes have been perverted, following the pernicious wayes of false teachers; How many in these our days have been perverted, following the pernicious ways of false Teachers;
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which surely is an argument of the Spirits suspension from the Ministery. 4. Because the Word of truth is so adulterated with Error;
which surely is an argument of the Spirits suspension from the Ministry. 4. Because the Word of truth is so adulterated with Error;
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this may be a reason why the Word prevailes so little upon the hearts of men.
this may be a reason why the Word prevails so little upon the hearts of men.
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As in a field where there are many weeds, the seed will never grow there;
As in a field where there Are many weeds, the seed will never grow there;
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so where there are many Errours sprung up in a Church, the seed of Gods Word will not thrive there.
so where there Are many Errors sprung up in a Church, the seed of God's Word will not thrive there.
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The increase of damnable Heresies suspends the working of Gods Spirit in the hearts of men.
The increase of damnable Heresies suspends the working of God's Spirit in the hearts of men.
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Christ, it is said of him, that he taught the people with authority, and not as did the Scribes;
christ, it is said of him, that he taught the people with Authority, and not as did the Scribes;
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and why not as did the Scribes? you have the reason given by Christ in the Evangelist Saint Marke; sayes he, You make the Word of God of none effect through your traditions which ye have delivered.
and why not as did the Scribes? you have the reason given by christ in the Evangelist Saint Mark; Says he, You make the Word of God of none Effect through your traditions which you have Delivered.
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It was of no force upon the consciences of their followers;
It was of no force upon the Consciences of their followers;
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their erroneous traditions made the Word of God of none effect, even as those erroneous opinions in our dayes;
their erroneous traditions made the Word of God of none Effect, even as those erroneous opinions in our days;
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how do they ecclipse the glory and splendor of the Word of God, and hinder the Spirits working? Is not this the language of many.
how do they eclipse the glory and splendour of the Word of God, and hinder the Spirits working? Is not this the language of many.
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How shall we beleeve Ministers? if we go to one Congregation, we shall hear one thing preached;
How shall we believe Ministers? if we go to one Congregation, we shall hear one thing preached;
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if we go to another, we shall hear the same thing contradicted.
if we go to Another, we shall hear the same thing contradicted.
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How doth •his stagger people, and greatly hinder the working of the Spirit upon them? The Apostle Paul when he tels you of the force of his Ministery, saies he, we do not handle the Word of God deceitfully;
How does •his stagger people, and greatly hinder the working of the Spirit upon them? The Apostle Paul when he tells you of the force of his Ministry, Says he, we do not handle the Word of God deceitfully;
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that is, we do not mixe, nor adulterate the Word, as Vintners do their wine;
that is, we do not mix, nor adulterate the Word, as Vintners do their wine;
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but saies he, by manifestation of the truth commend our selves to every mans conscience in the sight of God;
but Says he, by manifestation of the truth commend our selves to every men conscience in the sighed of God;
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the word in their mouths it was truly and powerfully preached, it reached even the consciences of men.
the word in their mouths it was truly and powerfully preached, it reached even the Consciences of men.
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Because men deny the calling of the Ministery, this may he another reason why God suspends his Spirits operation in it.
Because men deny the calling of the Ministry, this may he Another reason why God suspends his Spirits operation in it.
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God will not pursue the Ministery to such with efficacy, who contemn and deny the Ministery.
God will not pursue the Ministry to such with efficacy, who contemn and deny the Ministry.
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There are multitudes of men which do not onely despise, our persons, but the very Ministery it self, who deny the Calling,
There Are Multitudes of men which do not only despise, our Persons, but the very Ministry it self, who deny the Calling,
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and would beat down the Office;
and would beatrice down the Office;
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and therefore it is just with God that those who will not believe the Office of the Ministery, that they shall not finde the efficacy of the Spirit in it.
and Therefore it is just with God that those who will not believe the Office of the Ministry, that they shall not find the efficacy of the Spirit in it.
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Hence the Apostle Paul to the Thessalonians, saies, Our Gospel came not unto you in word onely,
Hence the Apostle Paul to the Thessalonians, Says, Our Gospel Come not unto you in word only,
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but also in power, and in the holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sakes; but also in power, and in the holy Ghost, and in much assurance, as you know what manner of men we were among you for your sakes;
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as if he should say, you know our Office and Calling, and our manner of living, you believe it, as if he should say, you know our Office and Calling, and our manner of living, you believe it,
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and therefore the Gospel comes to you, not in word but in power, and in the holy Ghost. It is observable of John the Baptist, that the reason why he wrought so much on the people, insomuch that all Judah, and the Regions round about came out unto him;
and Therefore the Gospel comes to you, not in word but in power, and in the holy Ghost. It is observable of John the Baptist, that the reason why he wrought so much on the people, insomuch that all Judah, and the Regions round about Come out unto him;
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the reason was this, because they did all hold John for a Prophet, the people did believe his Office;
the reason was this, Because they did all hold John for a Prophet, the people did believe his Office;
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They all held that the Baptisme of John was of Heaven, and not of man;
They all held that the Baptism of John was of Heaven, and not of man;
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and therefore for men to cry down the Office of the Ministery, and to deny it, this may render it ineffectual,
and Therefore for men to cry down the Office of the Ministry, and to deny it, this may render it ineffectual,
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and may provoke God to withhold his Spirit from accompanying of it.
and may provoke God to withhold his Spirit from accompanying of it.
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Another Reason why God withdrawes his Spirit from the Ministery, because multitudes runne upon the Office of the Ministery without a call;
another Reason why God withdraws his Spirit from the Ministry, Because Multitudes run upon the Office of the Ministry without a call;
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and those who runne when God sends them not, he will not blesse the Word in their mouths for the good of people.
and those who run when God sends them not, he will not bless the Word in their mouths for the good of people.
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Thus you see clearly from that of the Prophet Jeremiah, where the Lord saies, he sent not those Prophets,
Thus you see clearly from that of the Prophet Jeremiah, where the Lord Says, he sent not those prophets,
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yet they ran, he spoke not to them, yet they prophesied; yet they ran, he spoke not to them, yet they prophesied;
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but what good shall they do to the people to whom they prophesied? you finde in the 32. verse, therefore they shall not profit this people at all saith the Lord;
but what good shall they do to the people to whom they prophesied? you find in the 32. verse, Therefore they shall not profit this people At all Says the Lord;
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such shall be the effect of their preaching who runne upon the Office without a Call.
such shall be the Effect of their preaching who run upon the Office without a Call.
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7. And lastly, another reason why the Spirit of God backs not the Ministery of the Word as in former time, it may be this,
7. And lastly, Another reason why the Spirit of God backs not the Ministry of the Word as in former time, it may be this,
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because the judgement of the sword is upon the Land, it may be you may think this a strange reason;
Because the judgement of the sword is upon the Land, it may be you may think this a strange reason;
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but I may evidence it thus, other judgements, as sicknesse upon a mans body, the plague, famine,
but I may evidence it thus, other Judgments, as sickness upon a men body, the plague, famine,
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or such like, they concurre with the Word, and set the Word preached home upon the hearts of people;
or such like, they concur with the Word, and Set the Word preached home upon the hearts of people;
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but the sword it is a judgement which makes men savage and brutish one towards another, whereas in other judgements, men will look at Gods hand in them:
but the sword it is a judgement which makes men savage and brutish one towards Another, whereas in other Judgments, men will look At God's hand in them:
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before these warres how many Converts were brought in, since the sword came among us, how hath it made neighbut bour cruell to neighbour;
before these wars how many Converts were brought in, since the sword Come among us, how hath it made neighbut bour cruel to neighbour;
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that amiablenesse and sweetnesse, for which the English Nation had a commendation? how is it now turned into barbarousnesse? Thus I have done with the first particular, wherein I have shewed you this great spiritual judgement when the Spirit is withdrawn from the publike Ministery,
that amiableness and sweetness, for which the English nation had a commendation? how is it now turned into barbarousness? Thus I have done with the First particular, wherein I have showed you this great spiritual judgement when the Spirit is withdrawn from the public Ministry,
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and likewise the demonstrations and causes of such a jugement. I now come to the second part to shew you the wofulnesse of that judgement,
and likewise the demonstrations and Causes of such a judgement. I now come to the second part to show you the wofulnesse of that judgement,
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when the Spirit is withheld from men in its inward motions upon the conscience in their ordinary walkings;
when the Spirit is withheld from men in its inward motions upon the conscience in their ordinary walkings;
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in the handling whereof I shall proceeed after this method.
in the handling whereof I shall proceed After this method.
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The Spirit of God may be withheld from men in its inward motions upon the conscience two wayes.
The Spirit of God may be withheld from men in its inward motions upon the conscience two ways.
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1. In regard of sinne. 2. In regard of duty.
1. In regard of sin. 2. In regard of duty.
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1. In regard of sinne, the Spirit may be withheld two wayes. 1. Before the commission thereof, that it shall not check nor disswade thee from it. 2. After the commission of sinne, that it shall not rebuke and convince for it.
1. In regard of sin, the Spirit may be withheld two ways. 1. Before the commission thereof, that it shall not check nor dissuade thee from it. 2. After the commission of sin, that it shall not rebuke and convince for it.
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1. I shall shew you how it appears to be a misery to have the Spirit withheld from you both before and after the commission of sin.
1. I shall show you how it appears to be a misery to have the Spirit withheld from you both before and After the commission of since.
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2. Why, or for what reason it is that the Spirit of God is withheld both these wayes.
2. Why, or for what reason it is that the Spirit of God is withheld both these ways.
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3. How farre a childe of God may be thus left of the Spirit.
3. How Far a child of God may be thus left of the Spirit.
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First, Now to make it appear that it is a grievous judgment to have the Spirit withheld from a man before the commission of sin, it may be thus Demonstrated.
First, Now to make it appear that it is a grievous judgement to have the Spirit withheld from a man before the commission of since, it may be thus Demonstrated.
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1. Because if the Spirit do not disswade thee, thou wilt be ready and apt to yeeld to any sin thou art tempted unto.
1. Because if the Spirit do not dissuade thee, thou wilt be ready and apt to yield to any since thou art tempted unto.
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Men under the temptations of sin, without the contrary disswasions of Gods Spirit, are like a City whose walls are broken down,
Men under the temptations of since, without the contrary dissuasions of God's Spirit, Are like a city whose walls Are broken down,
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and so are liable to every incursion of an enemy;
and so Are liable to every incursion of an enemy;
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the disswasions of the Spirit they are as fortresses to preserve the strong hold of mans heart, they fence and keep the heart; the dissuasions of the Spirit they Are as fortresses to preserve the strong hold of men heart, they fence and keep the heart;
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when the Devill by his temptations perswades to sinne, the Spirit by his motions graciously disswades from it, Oh do not break Gods Law, do not wound and hurt thine owne conscience;
when the devil by his temptations persuades to sin, the Spirit by his motions graciously dissuades from it, O do not break God's Law, do not wound and hurt thine own conscience;
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by these disswasions there is a curb laid upon the heart:
by these dissuasions there is a curb laid upon the heart:
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but when these are away, how venturous will a man be to do evill? It is said of Paul and Timothy, that they assayed to go into Bithynia, but the Spirit suffere• them not;
but when these Are away, how venturous will a man be to do evil? It is said of Paul and Timothy, that they assayed to go into Bythynia, but the Spirit suffere• them not;
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so may it be said of many a man in respect of sin, he hath through the corruption of his heart assayed to commit such and such a sinne, so may it be said of many a man in respect of since, he hath through the corruption of his heart assayed to commit such and such a sin,
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but the Spirit hath not suffered him.
but the Spirit hath not suffered him.
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As a godly man he cannot do all the good he would, because of the flesh;
As a godly man he cannot do all the good he would, Because of the Flesh;
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so sometimes he shall not do all the evill he would, because of the Spirit.
so sometime he shall not do all the evil he would, Because of the Spirit.
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When the winde blows with a fresh gale, the vessell may saile against the streame, which otherwise was to be carried down against the streame;
When the wind blows with a fresh gale, the vessel may sail against the stream, which otherwise was to be carried down against the stream;
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so is it with the gales of the Spirit, they help a man to overcome the streame both of temptation and corruption too;
so is it with the gales of the Spirit, they help a man to overcome the stream both of temptation and corruption too;
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but when the Spirit is withdrawn, then how venturous will a man be to commit sinne?
but when the Spirit is withdrawn, then how venturous will a man be to commit sin?
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If thou art left of the Spirit, thou wilt not only be apt and ready to yeeld unto sinful temptations,
If thou art left of the Spirit, thou wilt not only be apt and ready to yield unto sinful temptations,
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but thou wilt suddenly and eagerly commit sinne.
but thou wilt suddenly and eagerly commit sin.
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We read of that young man being seduced by the flattering and faire speech of a Harlot, that straight way he followed her.
We read of that young man being seduced by the flattering and fair speech of a Harlot, that straight Way he followed her.
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When the temptation is once given, and the Spirit doth not disswade, how suddenly will a man be surprized? As Gun-powder to fire; When the temptation is once given, and the Spirit does not dissuade, how suddenly will a man be surprised? As Gunpowder to fire;
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so is temptation to a corrupt heart, if the disswasions of Gods Spirit do not fence and keep it. But this is not all;
so is temptation to a corrupt heart, if the dissuasions of God's Spirit do not fence and keep it. But this is not all;
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a man will not onely be apt to fall, and fall suddenly, but here is a farther mischief, thou wilt commit a sinne eagerly, thou wilt be mad upon thy lust, thou wilt burne in the sinne, thou wilt be poysoned with the evill;
a man will not only be apt to fallen, and fallen suddenly, but Here is a farther mischief, thou wilt commit a sin eagerly, thou wilt be mad upon thy lust, thou wilt burn in the sin, thou wilt be poisoned with the evil;
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and this the holy Ghost hints to us, speaking of the Gentiles who were without the Spirit of God;
and this the holy Ghost hints to us, speaking of the Gentiles who were without the Spirit of God;
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saies he, They were past feeling; that is, they had no motions of Gods Spirit, they were without the operations of the quickening Spirit;
Says he, They were past feeling; that is, they had no motions of God's Spirit, they were without the operations of the quickening Spirit;
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but then what followes? saies he, They have given themselves over unto lasciviousnesse, to work all uncleannesse with greedines;
but then what follows? Says he, They have given themselves over unto lasciviousness, to work all uncleanness with greediness;
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that is, they sinne, and think they can never sin enough. As a covetous man that is greedy of gaine, thinks he can never have enough; that is, they sin, and think they can never sin enough. As a covetous man that is greedy of gain, thinks he can never have enough;
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so these think they shall never have their fill of their lusts. — Observe a fivefold gradation in this sin.
so these think they shall never have their fill of their Lustiest. — Observe a fivefold gradation in this since.
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1. They were past feeling, now what followes this, it is not said they were carried away inconsiderately to sinne,
1. They were past feeling, now what follows this, it is not said they were carried away inconsiderately to sin,
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but they gave themselves to sinne; when the Spirit is in a man, and it doth disswade him from sinne, he is never carried to it,
but they gave themselves to sin; when the Spirit is in a man, and it does dissuade him from sin, he is never carried to it,
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but he goes in a hurry, he is carried with reluctancy, but let the Spirits motions once be withdrawn,
but he Goes in a hurry, he is carried with reluctancy, but let the Spirits motions once be withdrawn,
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and then he shall give himself to the Devill.
and then he shall give himself to the devil.
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2. When the Spirit is withdrawn, they not onely give themselves, but they give themselves over to lasciviousnesse;
2. When the Spirit is withdrawn, they not only give themselves, but they give themselves over to lasciviousness;
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that is, they give themselves not partially, but totally unto the wayes of sinne.
that is, they give themselves not partially, but totally unto the ways of sin.
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3. It is said they give themselves, and this was worse then Ahabs fact, for he sold himself to work wickednesse;
3. It is said they give themselves, and this was Worse then Ahabs fact, for he sold himself to work wickedness;
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now for a man to sell himself to the Devill, it is a great evill;
now for a man to fell himself to the devil, it is a great evil;
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but when a man shall give himself, and give himself over, this is a farre greater wickednesse.
but when a man shall give himself, and give himself over, this is a Far greater wickedness.
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4. Here was not only a giving themselves over to sin in thought, but the text saith, they gave themselves over to work uncleannesse, they contented not themselves with contemplative wickednesse,
4. Here was not only a giving themselves over to sin in Thought, but the text Says, they gave themselves over to work uncleanness, they contented not themselves with contemplative wickedness,
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but they were workers of iniquity, such as made a trade of sinne.
but they were workers of iniquity, such as made a trade of sin.
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5. It is said they gave themselves over to all uncleannesse, not only to some sinnes,
5. It is said they gave themselves over to all uncleanness, not only to Some Sins,
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but to all sinnes, and that with greedinesse;
but to all Sins, and that with greediness;
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which is to my purpose, Whither will that man runne whom the evill spirit drives? if the Spirit of God doth not come in with contrary motions to the Devils motions, with what a vehement eagernesse will a poor man damn his own soul, such a man will never stay till he comes to Hell,
which is to my purpose, Whither will that man run whom the evil Spirit drives? if the Spirit of God does not come in with contrary motions to the Devils motions, with what a vehement eagerness will a poor man damn his own soul, such a man will never stay till he comes to Hell,
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if the Spirit of God do not stop him in his careere, and say to him, this is the way, walk in it;
if the Spirit of God do not stop him in his career, and say to him, this is the Way, walk in it;
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but when the Spirit withdrawes, every man turnes to his course as the horse into the battle, Jer. 8.6. — and how violently will a horse runne into the battle that is not restrained with bit and bridle — Psalm 32.9. so is the man that hath neither checks of conscience, nor the disswasions of the Spirit.
but when the Spirit withdraws, every man turns to his course as the horse into the battle, Jer. 8.6. — and how violently will a horse run into the battle that is not restrained with bit and bridle — Psalm 32.9. so is the man that hath neither Checks of conscience, nor the dissuasions of the Spirit.
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Thirdly, A man being left of the Spirit of God when he is tempted unto sinne, will not onely fall into it aptly, suddenly and eagerly,
Thirdly, A man being left of the Spirit of God when he is tempted unto sin, will not only fallen into it aptly, suddenly and eagerly,
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but also with complacency, and this is worst of all;
but also with complacency, and this is worst of all;
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so we reade of those that received not the truth in the love of it, that they took pleasure in unrighteousnesse;
so we read of those that received not the truth in the love of it, that they took pleasure in unrighteousness;
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they not only acted sin, but acted it with delight. they not only acted since, but acted it with delight.
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Thus I have cleared the first particular, that it is a grievous judgement to have the Spirit withheld before the commission of sinne.
Thus I have cleared the First particular, that it is a grievous judgement to have the Spirit withheld before the commission of sin.
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How it appears to be so great and grievous a judgement to have the Spirit of God withheld from a man after the commission of sinne, which may be thus evidenced.
How it appears to be so great and grievous a judgement to have the Spirit of God withheld from a man After the commission of sin, which may be thus evidenced.
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1. Because otherwise thou wilt never be convinced of the evill thou hast done, it is the Spirit which convinceth the world of sin;
1. Because otherwise thou wilt never be convinced of the evil thou hast done, it is the Spirit which Convinces the world of since;
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without the Spirits conviction there is no conviction.
without the Spirits conviction there is no conviction.
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2. Thou canst never repent of sinne if the Spirit do not after its commission rebuke and convince thee,
2. Thou Canst never Repent of sin if the Spirit do not After its commission rebuke and convince thee,
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for the Spirits conviction precedes repentance, therefore saies the Prophet, no man repents him of his wickednesse, saying, what have I done;
for the Spirits conviction precedes Repentance, Therefore Says the Prophet, no man repents him of his wickedness, saying, what have I done;
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a man must be convinced that what he hath done is evill, before he repents of that evill. a man must be convinced that what he hath done is evil, before he repents of that evil.
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We have a proverb amongst us, that what the eye sees not, the heart grieves not for, so if the eye of the soul sees not sinne, the heart will never be troubled for sinne.
We have a proverb among us, that what the eye sees not, the heart grieves not for, so if the eye of the soul sees not sin, the heart will never be troubled for sin.
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3. Thou canst never have thy nature sanctified from the filth of sin, unlesse the Spirit work on thee after thy falling into sin;
3. Thou Canst never have thy nature sanctified from the filth of since, unless the Spirit work on thee After thy falling into since;
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sanctification it is by the Spirit of God:
sanctification it is by the Spirit of God:
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And therfore the Apostle Paul to the Corinthians, speaking of wicked and unregenerate men, saies, such were some of you,
And Therefore the Apostle Paul to the Corinthians, speaking of wicked and unregenerate men, Says, such were Some of you,
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but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus,
but you Are washed, but you Are sanctified, but you Are justified, in the name of the Lord jesus,
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and by the Spirit of our God. So believers they are said to be an habitation of God through the Spirit. and by the Spirit of our God. So believers they Are said to be an habitation of God through the Spirit.
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Whence you may observe the different works of the Trinity in the heart of a believer.
Whence you may observe the different works of the Trinity in the heart of a believer.
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God the Father he chuseth this house, God the Sonne he buyes it, and God the holy Ghost he cleanseth and furnisheth this house, else it would be a nasty and dark dungeon;
God the Father he chooseth this house, God the Son he buys it, and God the holy Ghost he Cleanseth and furnisheth this house, Else it would be a nasty and dark dungeon;
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thou canst never have thy Spirit to be a house for God to dwell in, unlesse the Spirit of God sweeps thee with the bosome of sanctifying grace.
thou Canst never have thy Spirit to be a house for God to dwell in, unless the Spirit of God sweeps thee with the bosom of sanctifying grace.
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4. Thou canst never subdue the power of sin without the Spirit. Therefore saies the Apostle, If ye live after the flesh, ye shall die;
4. Thou Canst never subdue the power of since without the Spirit. Therefore Says the Apostle, If you live After the Flesh, you shall die;
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but if ye through the Spirit do mortifie the deeds of the body, ye shall live. but if you through the Spirit do mortify the Deeds of the body, you shall live.
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It is by the Spirit that we mortifie sinne;
It is by the Spirit that we mortify sin;
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thus you see what a misery it is to want the Spirit in its disswasions and convictions both before and after the commission of sin.
thus you see what a misery it is to want the Spirit in its dissuasions and convictions both before and After the commission of since.
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But why doth God withhold his Spirit, that it shall not disswade men from sinne when they are tempted to it,
But why does God withhold his Spirit, that it shall not dissuade men from sin when they Are tempted to it,
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nor convince them for sin after they have committed it?
nor convince them for since After they have committed it?
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In the general, you are to know that God doth it not as an act of Sovereignty,
In the general, you Are to know that God does it not as an act of Sovereignty,
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but as an act of Justice; you wrong the Spirit, and therefore God withholds the Spirit.
but as an act of justice; you wrong the Spirit, and Therefore God withholds the Spirit.
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— There may be five reasons laid down as the ground why God withholds his Spirit in its strivings with men.
— There may be five Reasons laid down as the ground why God withholds his Spirit in its strivings with men.
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1. Because in times past you have refused to hearken to the frequent motions and perswasions of Gods Spirit;
1. Because in times passed you have refused to harken to the frequent motions and persuasions of God's Spirit;
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the Spirit of God hath told you that if you walk in such wicked wayes, the end of them will be death;
the Spirit of God hath told you that if you walk in such wicked ways, the end of them will be death;
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how often hath it suggested unto you, that if you go on in such and such courses, you will be undone for ever? and yet you have gone on in sinne,
how often hath it suggested unto you, that if you go on in such and such courses, you will be undone for ever? and yet you have gone on in sin,
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and would not hearken unto the Spirit;
and would not harken unto the Spirit;
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thus God complaines of his people by the Psalmist, My people would not hearken & my voice,
thus God complains of his people by the Psalmist, My people would not harken & my voice,
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and Israel would have none of me;
and Israel would have none of me;
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so I gave them up unto their own hearts lust, and they walked in their own counsels; so I gave them up unto their own hearts lust, and they walked in their own Counsels;
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as if he should say, they would not hearken unto me, and therefore my Spirit shall disswade them no more.
as if he should say, they would not harken unto me, and Therefore my Spirit shall dissuade them no more.
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I will leave them to themselves, and let them take their own course.
I will leave them to themselves, and let them take their own course.
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2. Because it may be you have fastened, and fathered sinful affections that arise from the flesh, upon the Spirits motions,
2. Because it may be you have fastened, and fathered sinful affections that arise from the Flesh, upon the Spirits motions,
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and this is such an injury to the Spirit that he will not bear, as when men shall say their wrath kindled from hell, is the zeale of the Spirit coming down from Heaven;
and this is such an injury to the Spirit that he will not bear, as when men shall say their wrath kindled from hell, is the zeal of the Spirit coming down from Heaven;
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that their erroneous opinions are the Spirits teachings, when he is the Spirit of truth; and Satanical delusions, divine inspirations.
that their erroneous opinions Are the Spirits teachings, when he is the Spirit of truth; and Satanical delusions, divine inspirations.
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And this is an indignity not inferiour, then if some subject should lay his bastard at his Princes gate;
And this is an indignity not inferior, then if Some Subject should lay his bastard At his Princes gate;
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and this some think is understood by the vexing of the Spirit mentioned by the Prophet Isaiah; this may be another cause why the Lord may withhold his Spirit.
and this Some think is understood by the vexing of the Spirit mentioned by the Prophet Isaiah; this may be Another cause why the Lord may withhold his Spirit.
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3. Because men do more easily listen to the suggestions of the evill Spirit, then to the motions of the good Spirit;
3. Because men do more Easily listen to the suggestions of the evil Spirit, then to the motions of the good Spirit;
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it makes your friend deny to come to your house when you shall give entertainment to his enemy,
it makes your friend deny to come to your house when you shall give entertainment to his enemy,
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when the Devill shall come and easily prevaile with you, when you shall either sinne upon no temptation, or upon a smal temptation;
when the devil shall come and Easily prevail with you, when you shall either sin upon no temptation, or upon a small temptation;
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this is a high provocation to Gods Spirit, and this is a reason why there is so severe a judgment annexed to the third Commandment;
this is a high provocation to God's Spirit, and this is a reason why there is so severe a judgement annexed to the third Commandment;
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that God will not hold them guiltlesse that take his name in vaine, because there is lesse temptation to the sinne of swearing then to any other sinne in the world.
that God will not hold them guiltless that take his name in vain, Because there is less temptation to the sin of swearing then to any other sin in the world.
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Other sinnes they are more consonant to flesh and blood, but swearing of all sinnes, men have the least temptation to it;
Other Sins they Are more consonant to Flesh and blood, but swearing of all Sins, men have the least temptation to it;
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The swearer serves the Devill gratis, and hath neither profit nor pleasure by his sinne, and therefore God annexes so severe a punishment.
The swearer serves the devil gratis, and hath neither profit nor pleasure by his sin, and Therefore God annexes so severe a punishment.
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When thou shalt runne unto sinne upon an easie t•mptation, and wilt not hearken to Gods Spirit upon an earnest motion, this provokes the Lord to withhold the strivings of his Spirit from thee.
When thou shalt run unto sin upon an easy t•mptation, and wilt not harken to God's Spirit upon an earnest motion, this provokes the Lord to withhold the strivings of his Spirit from thee.
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4. Because in former time thou hast plotted and deliberated how to commit sinne, therefore the Spirit will withdraw from thee for time to come.
4. Because in former time thou hast plotted and deliberated how to commit sin, Therefore the Spirit will withdraw from thee for time to come.
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There are many that do commit sinne with deliberation, premeditation, and consultation;
There Are many that do commit sin with deliberation, premeditation, and consultation;
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and that man which commits a sinne deliberately and contrivedly, he doth greatly provoke the Spirit of God.
and that man which commits a sin deliberately and contrive, he does greatly provoke the Spirit of God.
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It is said of a wicked man that he shutteth his eyes to devise mischief; shutting of the eye is a studying, plotting and deliberating posture. It is said of a wicked man that he shutteth his eyes to devise mischief; shutting of the eye is a studying, plotting and deliberating posture.
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As it is with a friend, if you shall give him a blow at peradventure,
As it is with a friend, if you shall give him a blow At Peradventure,
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though he may be angry at first, yet when he shall understand that it was against your will, he will be quickly pacified,
though he may be angry At First, yet when he shall understand that it was against your will, he will be quickly pacified,
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but if he sees that you plot and contrive his death, this makes him that he will never come into your company more:
but if he sees that you plot and contrive his death, this makes him that he will never come into your company more:
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Thus it is with the Spirit of God, when he sees thee fall into sinne inconsiderately and unadvisedly, he will not withdraw from thee for this;
Thus it is with the Spirit of God, when he sees thee fallen into sin inconsiderately and unadvisedly, he will not withdraw from thee for this;
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but when the Spirit shall see that we way-lay him, and do deliberate and contrive how to commit sin, this provokes him,
but when the Spirit shall see that we waylay him, and do deliberate and contrive how to commit since, this provokes him,
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if not for ever, yet for a long departure. Such deliberate acts of the soul they are more directly against God;
if not for ever, yet for a long departure. Such deliberate acts of the soul they Are more directly against God;
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and to this purpose is observable what you reade concerning David, that he did that which was right in the eyes of the Lord all the dayes of his life, save onely in the matter of Ʋriah the Hittite. Now why doth not the text say rather, that he was perfect, and to this purpose is observable what you read Concerning David, that he did that which was right in the eyes of the Lord all the days of his life, save only in the matter of Ʋriah the Hittite. Now why does not the text say rather, that he was perfect,
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or did that which was right in the eyes of the Lord, save onely in the matter of Bathsheba, for that was the foulest sinne? There is this reason given hereof,
or did that which was right in the eyes of the Lord, save only in the matter of Bathsheba, for that was the Foulest sin? There is this reason given hereof,
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why the Spirit of God should say that he was a perfect man, save onely in the matter of Ʋriah, rather then in that of Bathsheba; because his sinne in the matter of Bathsheba, it was done rashly and inconsiderately, he was suddenly surprized with a temptation;
why the Spirit of God should say that he was a perfect man, save only in the matter of Ʋriah, rather then in that of Bathsheba; Because his sin in the matter of Bathsheba, it was done rashly and inconsiderately, he was suddenly surprised with a temptation;
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but the matter of Ʋriah, it was done more deliberately, plottingly and contrivedly;
but the matter of Ʋriah, it was done more deliberately, plottingly and contrive;
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for first, he sends for him home from the warres, that so he might cloak his foul fact,
for First, he sends for him home from the wars, that so he might cloak his foul fact,
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then he makes him drunk, and after he makes him carry the contrivance of his own death in a letter to Joab; so that it was a sinne so deliberately acted, that the Spirit of God put a brand upon him for it;
then he makes him drunk, and After he makes him carry the contrivance of his own death in a Letter to Joab; so that it was a sin so deliberately acted, that the Spirit of God put a brand upon him for it;
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take heed therefore of deliberate acts of sinne. I censure none, every one of you must stand or fall to your own Master;
take heed Therefore of deliberate acts of sin. I censure none, every one of you must stand or fallen to your own Master;
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but this I say, that it is a sinne which gives an especial provocation to the Spirit of God.
but this I say, that it is a sin which gives an especial provocation to the Spirit of God.
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It is the saying of a Modern Divine, and a true one;
It is the saying of a Modern Divine, and a true one;
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That a deliberate will to sinne without the act, is more sinful then the act of sinne without a deliberate will;
That a deliberate will to sin without the act, is more sinful then the act of sin without a deliberate will;
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and thus in the case of Peter, that man does worse who purposes to deny Christ,
and thus in the case of Peter, that man does Worse who Purposes to deny christ,
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though he never doth it, then Peter that did actually deny Christ, and never intended it;
though he never does it, then Peter that did actually deny christ, and never intended it;
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therefore look to your purposes and deliberations;
Therefore look to your Purposes and deliberations;
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if you sinne deliberately, it is the next step to the sinne of those against whom the Prophet prayes, Lord, be not merciful to those that sinne maliciously.
if you sin deliberately, it is the next step to the sin of those against whom the Prophet prays, Lord, be not merciful to those that sin maliciously.
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5. The Spirit of God will withdraw from a man when men prostitute the holy Spirit to base lusts,
5. The Spirit of God will withdraw from a man when men prostitute the holy Spirit to base Lustiest,
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as all hypocrites do who do talk of the Spirit onely to commit sinne, and enjoy their lusts more securely.
as all Hypocrites do who do talk of the Spirit only to commit sin, and enjoy their Lustiest more securely.
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Thus Simon Magus he desired the extraordinary gifts of the Spirit, that he might seeme some body, and enrich himself;
Thus Simon Magus he desired the extraordinary Gifts of the Spirit, that he might seem Some body, and enrich himself;
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this was but NONLATINALPHABET, as the Apostle speaks, 1 Thes. 2.5. a cloak for his covetousnesse. Many grieve and provoke the Spirit to depart, when they themselves do not serve God,
this was but, as the Apostle speaks, 1 Thebes 2.5. a cloak for his covetousness. Many grieve and provoke the Spirit to depart, when they themselves do not serve God,
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but rather serve themselves on God.
but rather serve themselves on God.
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SERMON. IV. At Lawrence Jury, London, Novemb. 10. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not alwayes strive with man, &c.
SERMON. IV. At Lawrence Jury, London, November 10. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc.
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I Proceed now to answer another Quere, or case of Conscience very usefull which is this —
I Proceed now to answer Another Quere, or case of Conscience very useful which is this —
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How farre the Spirit of God may be withheld or withdrawn even from a godly man, both before and after the commission of sinnes?
How Far the Spirit of God may be withheld or withdrawn even from a godly man, both before and After the commission of Sins?
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First, I shall shew you how far the Spirit of God may be withheld before, — and then secondly, after the commission of sin.
First, I shall show you how Far the Spirit of God may be withheld before, — and then secondly, After the commission of since.
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The Spirit of God in a fivefold, respect may be said to be withdrawn from a godly man before the commission of sinne.
The Spirit of God in a fivefold, respect may be said to be withdrawn from a godly man before the commission of sin.
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1. That it shall not enlighten thee to make thee know it is a sinne thou art tempted unto;
1. That it shall not enlighten thee to make thee know it is a sin thou art tempted unto;
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and thus we read of the Patriarchs that married divers wives.
and thus we read of the Patriarchs that married diverse wives.
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The Spirit of God in that dark age of the world, the Patriarchs was so withheld, that it did not enlighten them, no not till their dying day, that we read of, that Poligamy was a sinne,
The Spirit of God in that dark age of the world, the Patriarchs was so withheld, that it did not enlighten them, no not till their dying day, that we read of, that Polygamy was a sin,
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and therefore they lived and died in it.
and Therefore they lived and died in it.
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2. Though thou mayest be enlightened to know that it is a sinne thou art tempted unto,
2. Though thou Mayest be enlightened to know that it is a sin thou art tempted unto,
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yet thou mayest be so left of the Spirit, that through the impetuousnesse of thy lust,
yet thou Mayest be so left of the Spirit, that through the impetuousness of thy lust,
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and the violence of the temp• … tion, thou mayest be carried to commit that sin;
and the violence of the temp• … cion, thou Mayest be carried to commit that since;
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and thus we find plainin the case of David; David he could not but know that Adultery was a sin,
and thus we find plainin the case of David; David he could not but know that Adultery was a since,
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and yet being left of the Spirit of God, the strength of his lust, and the violence of his temptation was such, that he was carried to commit it.
and yet being left of the Spirit of God, the strength of his lust, and the violence of his temptation was such, that he was carried to commit it.
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3. A godly man may be so farre left by the Spirit, that when he is tempted to a sinne, he may rather consult with flesh and blood then with the Spirit of God,
3. A godly man may be so Far left by the Spirit, that when he is tempted to a sin, he may rather consult with Flesh and blood then with the Spirit of God,
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whether he should commit the sinne, yea or no:
whither he should commit the sin, yea or no:
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And thus a godly man, when life, liberty and estate lie at stake, doth often consult his own safety rather then inward peace;
And thus a godly man, when life, liberty and estate lie At stake, does often consult his own safety rather then inward peace;
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and this is very much, and yet thus it was with David in the matter of Ʋriah.
and this is very much, and yet thus it was with David in the matter of Ʋriah.
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4. Godly men may be so left, that they may contrive and deliberate how to commit a sinne before they commit it.
4. Godly men may be so left, that they may contrive and deliberate how to commit a sin before they commit it.
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Divines do usually give it as a difference between godly and wicked men, that the one sinnes deliberately, the other not;
Divines doe usually give it as a difference between godly and wicked men, that the one Sins deliberately, the other not;
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yet there are instances in Scripture that shew that godly men may contrive and deliberate how to commit a sinne;
yet there Are instances in Scripture that show that godly men may contrive and deliberate how to commit a sin;
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now this as Divines shew, is at the threshold of hell, there is but a little between them and damnation;
now this as Divines show, is At the threshold of hell, there is but a little between them and damnation;
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and thus David, it is true, the sinne of adultery, it was not so deliberate as the murther of Ʋriah, for there David did contrive the meanes whereby he should be killed,
and thus David, it is true, the sin of adultery, it was not so deliberate as the murder of Ʋriah, for there David did contrive the means whereby he should be killed,
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and the time when, with the manner how, and the instrument by whom, now this was a very deliberate act of sinne,
and the time when, with the manner how, and the Instrument by whom, now this was a very deliberate act of sin,
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yet thus farre may agodly man be left, therefore what cause have they to blesse and magnifie the free grace of God, that come so near hell, and yet never come there;
yet thus Far may agodly man be left, Therefore what cause have they to bless and magnify the free grace of God, that come so near hell, and yet never come there;
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you may have your garments smell of hell-fire, yet you may never come into burning.
you may have your garments smell of hell-fire, yet you may never come into burning.
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Deliberate acts of sinne tend unto that unpardonable sinne against the holy Ghost, which is of malice,
Deliberate acts of sin tend unto that unpardonable sin against the holy Ghost, which is of malice,
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therefore take heed of such sins.
Therefore take heed of such Sins.
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5. The Spirit of God may so leave thee though a godly man, that thou mayest fall into those sinnes that are contrary to those graces, wherein thou art most eminent;
5. The Spirit of God may so leave thee though a godly man, that thou Mayest fallen into those Sins that Are contrary to those graces, wherein thou art most eminent;
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For a man that is chaste to keep from those sinnes which are not so contrary to his native disposition, is not so much;
For a man that is chaste to keep from those Sins which Are not so contrary to his native disposition, is not so much;
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but for a chaste man to be so left of God, as to fall into adultery,
but for a chaste man to be so left of God, as to fallen into adultery,
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& for a meek man to fall into passion, this is a great evill.
& for a meek man to fallen into passion, this is a great evil.
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I shall lay down severall instances hereof, of godly men that have been thus left by the Spirit of God.
I shall lay down several instances hereof, of godly men that have been thus left by the Spirit of God.
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— Abraham, you finde him in Scripture recorded to be the father of the faithful;
— Abraham, you find him in Scripture recorded to be the father of the faithful;
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what a large encomium doth the Apostle make of Abrahams faith? and God did so leave him, that he fell into unbelief and distrust of God, by denying his own wife, which was most contrary to that grace wherein he was so eminent. what a large encomium does the Apostle make of Abrahams faith? and God did so leave him, that he fell into unbelief and distrust of God, by denying his own wife, which was most contrary to that grace wherein he was so eminent.
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You finde also of Noah, that in the Scripture he is commended for a very sober man,
You find also of Noah, that in the Scripture he is commended for a very Sobrium man,
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and that when all the world were eating and drinking, marrying, and giving in marriage, it was a very drunken excessive and luxurious age;
and that when all the world were eating and drinking, marrying, and giving in marriage, it was a very drunken excessive and luxurious age;
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and Noah he was commended by God for his sobriety;
and Noah he was commended by God for his sobriety;
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but yet through drunkennesse was the sinne most contrary to that excellent grace of sobriety he was so eminent in, yet was he overtaken therewith. but yet through Drunkenness was the sin most contrary to that excellent grace of sobriety he was so eminent in, yet was he overtaken therewith.
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Likewise Lot, he is commended by the holy Ghost for disliking the filthy conversation of the Sodomites,
Likewise Lot, he is commended by the holy Ghost for disliking the filthy Conversation of the Sodomites,
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and it is strange that Lot himself should be overtaken with the sinne of uncleannesse, and that he should fall into the abominable sinne of Incest;
and it is strange that Lot himself should be overtaken with the sin of uncleanness, and that he should fallen into the abominable sin of Incest;
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for so you finde it related of him, he lay with his two daughters.
for so you find it related of him, he lay with his two daughters.
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So also Moses, the Scripture tells you of him, that he was the meekest man upon the earth.
So also Moses, the Scripture tells you of him, that he was the Meekest man upon the earth.
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Now of all sinnes you would least suspect that he should fall into passion; Now of all Sins you would least suspect that he should fallen into passion;
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but yet you finde Moses his meeknesse, turned into passionatenesse, insomuch that he spake unadvisedly with his lips, and thus speaks unto God, If thou deale thus with me, kill me I pray thee out of hand.
but yet you find Moses his meekness, turned into passionateness, insomuch that he spoke unadvisedly with his lips, and thus speaks unto God, If thou deal thus with me, kill me I pray thee out of hand.
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David, the book of Psalms tels you how eminent he was for patience, how quietly he bore Gods afflicting hand; David, the book of Psalms tells you how eminent he was for patience, how quietly he boar God's afflicting hand;
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how patient was he when Shimei did so curse and revile him? And yet meeting but with a churlish carriage from Nabal, his Spirit was all in a rage, insomuch that he went with a purposed revenge to kill Nabal and all his family.
how patient was he when Shimei did so curse and revile him? And yet meeting but with a churlish carriage from Nabal, his Spirit was all in a rage, insomuch that he went with a purposed revenge to kill Nabal and all his family.
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Job, you know the Scripture tells of him, that he was the most eminently and exemplarily patient, would you think that ever he should fall into impatiency? why yes, he falls into that sinne which was most contrary to that grace wherein he was most eminent; Job, you know the Scripture tells of him, that he was the most eminently and exemplarily patient, would you think that ever he should fallen into impatiency? why yes, he falls into that sin which was most contrary to that grace wherein he was most eminent;
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how doth he curse the day of his birth, Let the day perish (saith he) wherein I was borne, and the night in which it was said, There is a man-childe conceived? and so he prayes earnestly for the day of his death, Oh (saies he) that I might have my request!
how does he curse the day of his birth, Let the day perish (Says he) wherein I was born, and the night in which it was said, There is a Manchild conceived? and so he prays earnestly for the day of his death, O (Says he) that I might have my request!
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and that God would grant me the thing that I long for!
and that God would grant me the thing that I long for!
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even that it would please God to destroy me, that he would let loose his hand and cut me off. even that it would please God to destroy me, that he would let lose his hand and Cut me off.
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Here you see the impatiency of Jobs spirit;
Here you see the impatiency of Jobs Spirit;
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this I mention to you, to let you see what a poor thing man is if Gods Spirit leave him, that he shall not onely fall into those sinnes which are pleasing unto nature,
this I mention to you, to let you see what a poor thing man is if God's Spirit leave him, that he shall not only fallen into those Sins which Are pleasing unto nature,
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but into those sinnes which are most contrary to his nature;
but into those Sins which Are most contrary to his nature;
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thus you see how farre the Spirit may leave a man before the commission of sinne.
thus you see how Far the Spirit may leave a man before the commission of sin.
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How farre may the Spirit of God leave a man after the commission of sinne?
How Far may the Spirit of God leave a man After the commission of sin?
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The Spirit it may not convince thee that it is a sinne thou hast done, after thou hast committed it;
The Spirit it may not convince thee that it is a sin thou hast done, After thou hast committed it;
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and thus it was with the Patriarchs in the first age of the world, they were given to marry many wives,
and thus it was with the Patriarchs in the First age of the world, they were given to marry many wives,
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and it was as in doubtlesse, because it did crosse the first institution of marriage, which was between one man and one woman;
and it was as in doubtless, Because it did cross the First Institution of marriage, which was between one man and one woman;
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now the Spirit of God was so withheld from them, that after they fell into that sinne, they were not convinced of it,
now the Spirit of God was so withheld from them, that After they fell into that sin, they were not convinced of it,
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and therefore they lived and died in it.
and Therefore they lived and died in it.
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The Spirit may be so farre from convincing a man of sinne, and may so withdraw from a man, that after he hath sinned, he may go about to defend and justifie the sinne he hath committed;
The Spirit may be so Far from convincing a man of sin, and may so withdraw from a man, that After he hath sinned, he may go about to defend and justify the sin he hath committed;
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and thus Jonah, he sinned in not obeying Gods commandment of going to Nineveh, and when God spared Nineveh, Jonah was very angry,
and thus Jonah, he sinned in not obeying God's Commandment of going to Nineveh, and when God spared Nineveh, Jonah was very angry,
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and when God comes to reason with him, asking him whether he did well to be angry,
and when God comes to reason with him, asking him whither he did well to be angry,
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why yes, saies he, I do well to be angry, even unto death.
why yes, Says he, I do well to be angry, even unto death.
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Here was a good man in a pettish mood, and to Gods face would justifie his own passion. Here was a good man in a pettish mood, and to God's face would justify his own passion.
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So Israel under the name of Ephraim, they would justifie their own wickednesse.
So Israel under the name of Ephraim, they would justify their own wickedness.
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Ephraim is a Merchant (saith the Prophet,) the balances of deceit are in his hand, he loveth to oppresse; But what said Ephraim: Ephraim is a Merchant (Says the Prophet,) the balances of deceit Are in his hand, he loves to oppress; But what said Ephraim:
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yet (saies he) I am become rich, I have found me out substance, in all my labours they shall finde no iniquity in me that were sinne; yet (Says he) I am become rich, I have found me out substance, in all my labours they shall find no iniquity in me that were sin;
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and yet God charges them with the balances of deceit. A godly man he may for a long time, yea many years lie under sinne,
and yet God charges them with the balances of deceit. A godly man he may for a long time, yea many Years lie under sin,
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and the Spirit of God may not work remorse of conscience in him for the sinne he hath committed, and this is very sad;
and the Spirit of God may not work remorse of conscience in him for the sin he hath committed, and this is very sad;
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thus the Spirit was withdrawn from David, he commits adultery with Bathsheba, and till the childe was borne,
thus the Spirit was withdrawn from David, he commits adultery with Bathsheba, and till the child was born,
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and Nathan the Prophet came to him, we never read that he was troubled for his sinne;
and Nathan the Prophet Come to him, we never read that he was troubled for his sin;
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the Spirit did not work remorse of conscience in him, which must be nine moneths after the manner of women.
the Spirit did not work remorse of conscience in him, which must be nine months After the manner of women.
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Nay, we read of Josephs brethren, that they cast him into a pit, and sold him unto the Ishmaelites,
Nay, we read of Josephs brothers, that they cast him into a pit, and sold him unto the Ishmaelites,
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and though they dealt thus unnaturally with their brother, yet the Scripture tells us that it was about one and twenty years before they were troubled for this sin;
and though they dealt thus unnaturally with their brother, yet the Scripture tells us that it was about one and twenty Years before they were troubled for this since;
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when they were in prison in Egypt, then they said one to another, Verily we are guilty of our brothers blood,
when they were in prison in Egypt, then they said one to Another, Verily we Are guilty of our Brother's blood,
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and therefore is this evill come upon us. and Therefore is this evil come upon us.
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The Spirit of God may so farre withdraw from a godly man after he hath committed sinne, that he may rather commit more sinnes to hide that one sinne, then to repent of it; The Spirit of God may so Far withdraw from a godly man After he hath committed sin, that he may rather commit more Sins to hide that one sin, then to Repent of it;
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and this is a high step, how near hell it is!
and this is a high step, how near hell it is!
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Yet thus David, after he had fallen into adultery, he doth not put his conscience on work to repent of this sinne,
Yet thus David, After he had fallen into adultery, he does not put his conscience on work to Repent of this sin,
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but puts his wits on work how to cover this sinne, and for that end sends for Ʋriah home to lie with his wife, to cover his own sinfull fact;
but puts his wits on work how to cover this sin, and for that end sends for Ʋriah home to lie with his wife, to cover his own sinful fact;
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and makes him drunk, and when he could not bring that to passe, then he contrives his death,
and makes him drunk, and when he could not bring that to pass, then he contrives his death,
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and makes him the messenger of death to himself. So Peter a good man, and yet Peter committed many sinnes to excuse one sinne;
and makes him the Messenger of death to himself. So Peter a good man, and yet Peter committed many Sins to excuse one sin;
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nay, he committed many sinnes, sooner then he did repent of one sinne, when he denied Christ. First, he denies him;
nay, he committed many Sins, sooner then he did Repent of one sin, when he denied christ. First, he Denies him;
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Then he denies him with an oath; And thirdly, he denies him with a curse; whether he cursed Christ, or himself, or both, it is not certaine.
Then he Denies him with an oath; And Thirdly, he Denies him with a curse; whither he cursed christ, or himself, or both, it is not certain.
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Thus committed he many sinnes to excuse one. This is a farre degree, and yet thus farre may a godly man go.
Thus committed he many Sins to excuse one. This is a Far degree, and yet thus Far may a godly man go.
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A godly man after he hath committed sinne may be so farre from having power to mortifie that sinne, that he may fall into it often and again. We have many Scripture-instances hereof.
A godly man After he hath committed sin may be so Far from having power to mortify that sin, that he may fallen into it often and again. We have many Scriptural instances hereof.
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Abraham, he fell twice into the sinne of lying, in denying his own wife; so Joseph, he fell twice into the sinne of swearing. Abraham, he fell twice into the sin of lying, in denying his own wife; so Joseph, he fell twice into the sin of swearing.
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Solomon, he sinned against the Lord after he had twice appeared to him.Solomon, he sinned against the Lord After he had twice appeared to him.
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And so the children of Israel, they fell into the sinne of murmuring against God ten times together, one after aanother.
And so the children of Israel, they fell into the sin of murmuring against God ten times together, one After Another.
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Thus Jehosaphat sinned in sinfull compliance with wicked men twice, as may be gathered. I do not mention this to boulster any man in a ventrous way of sinning, Thus Jehoshaphat sinned in sinful compliance with wicked men twice, as may be gathered. I do not mention this to bolster any man in a venturous Way of sinning,
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but only for the ease of afflicted consciences; the Spirit may leave thee thus farre, both before and after the commission of sin.
but only for the ease of afflicted Consciences; the Spirit may leave thee thus Far, both before and After the commission of since.
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Before I come to handle the witholdings of the Spirit in reference to that which is good, I shall give you the use of the former points.
Before I come to handle the witholdings of the Spirit in Referente to that which is good, I shall give you the use of the former points.
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If the Spirit of God do leave you thus farre, then I inferre
If the Spirit of God do leave you thus Far, then I infer
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That you are not to impute it to God, as an act of Sovereignty, but as an act of Justice;
That you Are not to impute it to God, as an act of Sovereignty, but as an act of justice;
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God is provoked to do it.
God is provoked to do it.
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Why doth the Spirit of God say to thee, as the Lord to Ephra•m. He is given to Idols, let him alone? why is it that Gods Spirit leaves thee? some affront or other thou hast done to the Spirit;
Why does the Spirit of God say to thee, as the Lord to Ephra•m. He is given to Idols, let him alone? why is it that God's Spirit leaves thee? Some affront or other thou hast done to the Spirit;
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either thou hast quenched the Spirits motions, or grieved the Spirit, or vexed the Spirit, or resisted the Spirit in its operations,
either thou hast quenched the Spirits motions, or grieved the Spirit, or vexed the Spirit, or resisted the Spirit in its operations,
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and therefore thou shalt hear no more of the disswasions of the Spirit in thy heart.
and Therefore thou shalt hear no more of the dissuasions of the Spirit in thy heart.
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Do not censure a man when thou seest him fall into sinne; be not severe against him:
Do not censure a man when thou See him fallen into sin; be not severe against him:
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if Gods Spirit should be withdrawn from thee, thou wouldest sinne a thousand times more then that man.
if God's Spirit should be withdrawn from thee, thou Wouldst sin a thousand times more then that man.
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The Scripture commands that you should restore men fallen with the spirit of meeknesse, considering your selves, lest you also be tempted.
The Scripture commands that you should restore men fallen with the Spirit of meekness, considering your selves, lest you also be tempted.
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Doest thou see another man sinne? do not judge him; Dost thou see Another man sin? do not judge him;
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consider thy self, if the Devill should tempt thee to a worse sinne, and the Spirit withdraw from thee, thou wouldest sinne worse then that man hath sinned.
Consider thy self, if the devil should tempt thee to a Worse sin, and the Spirit withdraw from thee, thou Wouldst sin Worse then that man hath sinned.
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What cause have you to blesse God that he hath given the strivings of his Spirit both to your selves and other men. 1. Blesse God, the Spirit is given to you;
What cause have you to bless God that he hath given the strivings of his Spirit both to your selves and other men. 1. Bless God, the Spirit is given to you;
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The Spirit in the Word, is the voice behinde thee, saying, This is the Way, walk in it;
The Spirit in the Word, is the voice behind thee, saying, This is the Way, walk in it;
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and by this meanes you are renced from many temptations, and freed from many evils.
and by this means you Are renced from many temptations, and freed from many evils.
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should a tempting Devill and thy corrupt heart meet, and Gods Spirit but withdraw, into what evill wouldest thou runne? Even such a man in such a case would rush on in evill,
should a tempting devil and thy corrupt heart meet, and God's Spirit but withdraw, into what evil Wouldst thou run? Even such a man in such a case would rush on in evil,
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as the horse rushes on into the battle, if the Spirit should not restraine him from sin.
as the horse Rushes on into the battle, if the Spirit should not restrain him from since.
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Secondly, blesse God for other men, that by the common restraining power of the Spirit he laies a check and controll upon the spirits of men;
Secondly, bless God for other men, that by the Common restraining power of the Spirit he lays a check and control upon the spirits of men;
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were it not for this, there would be no living in the world;
were it not for this, there would be no living in the world;
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how would humane socies be destroied? every man would be savage and cruell each to other; how would humane socies be destroyed? every man would be savage and cruel each to other;
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we should kill and murther every man that angered us; deceive every man that dealt with us;
we should kill and murder every man that angered us; deceive every man that dealt with us;
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tell a lie to every man that speaks to us; we should commit all sinne.
tell a lie to every man that speaks to us; we should commit all sin.
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There is great wickednesse done in this last and worst age of the world, but there would be more evill done, did not the Spirit lay curb• and restraints upon mens consciences,
There is great wickedness done in this last and worst age of the world, but there would be more evil done, did not the Spirit lay curb• and restraints upon men's Consciences,
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Labour and pray, the lesse the Spirit of God hath striven with you before the commission of sin, that it may the more strive with you by convincing you after you have fallen into it.
Labour and pray, the less the Spirit of God hath striven with you before the commission of since, that it may the more strive with you by convincing you After you have fallen into it.
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It may be you have sinned ignorantly, aptly, eagerly or deliberately;
It may be you have sinned ignorantly, aptly, eagerly or deliberately;
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the more the Spirit hath bin withheld from thee before the commission of sinne, pray to have it strive the more with thee afterwards,
the more the Spirit hath been withheld from thee before the commission of sin, pray to have it strive the more with thee afterwards,
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and that in these three wayes.
and that in these three ways.
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1. By working in thee a more clear conviction of sinne, to shew thee not sin in the lump,
1. By working in thee a more clear conviction of sin, to show thee not since in the lump,
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but thy particular sinne, clothed with all its haynous and agravating circumstances;
but thy particular sin, clothed with all its heinous and aggravating Circumstances;
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to convince thee savingly, that there may be (as it were) some compensation made of the Spirits being before whithheld from thee.
to convince thee savingly, that there may be (as it were) Some compensation made of the Spirits being before whithheld from thee.
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2. In a more deep humiliation, the more the Spirit hath been withheld from you before the commission of sinne, desire that the more the Spirit may cast thee down after its commission.
2. In a more deep humiliation, the more the Spirit hath been withheld from you before the commission of sin, desire that the more the Spirit may cast thee down After its commission.
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This was typed out under the Law; that man which did but touch an unclean thing, was to be unclean till evening;
This was typed out under the Law; that man which did but touch an unclean thing, was to be unclean till evening;
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but if a man had carried an unclean thing about him, then he was to cast off all his clothes:
but if a man had carried an unclean thing about him, then he was to cast off all his clothes:
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So if you have but touched a sinne, you are to be humbled;
So if you have but touched a sin, you Are to be humbled;
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but if you have fallen into a sinne which the Spirit hath not convinced you of,
but if you have fallen into a sin which the Spirit hath not convinced you of,
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then you are to labour for a greater measure of conviction and humiliation afterwards.
then you Are to labour for a greater measure of conviction and humiliation afterwards.
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3. Learn that the Spirit may work in thee a more dear affection to Jesus Christ.
3. Learn that the Spirit may work in thee a more dear affection to jesus christ.
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It is observed of Peter, the Spirit did more leave him to fall into sinne then he did all the other Apostles,
It is observed of Peter, the Spirit did more leave him to fallen into sin then he did all the other Apostles,
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except Judas; Now, when Christ comes to aske Peter whether he loved himor not? saies he, Simon Peter, doest thou love me more then these? He doth not say onely doest thou love me, Peter, but lovest thou me more then these? as if he should say, Peter, thou hast sinned against me more then all the other Apostles have,
except Judas; Now, when christ comes to ask Peter whither he loved himor not? Says he, Simon Peter, dost thou love me more then these? He does not say only dost thou love me, Peter, but Lovest thou me more then these? as if he should say, Peter, thou hast sinned against me more then all the other Apostles have,
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and therefore thou shouldest love me more then they. So Mary Magdalene, she was a great sinner, having seven Devils cast out of her;
and Therefore thou Shouldst love me more then they. So Marry Magdalene, she was a great sinner, having seven Devils cast out of her;
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but what is said of her? Her sinnes which are many, are forgiven her, for she loved much;
but what is said of her? Her Sins which Are many, Are forgiven her, for she loved much;
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that is, the lesse love she had to Jesus Christ before the commission of sinne, the more she had afterwards, Many sinnes were forgiven her, and therefore she loved much;
that is, the less love she had to jesus christ before the commission of sin, the more she had afterwards, Many Sins were forgiven her, and Therefore she loved much;
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therefore in that place must not be understood as if her love was a cause of her being forgiven,Therefore in that place must not be understood as if her love was a cause of her being forgiven,
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but a demonstration and an evidence of it.
but a demonstration and an evidence of it.
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SERMON. V. At Lawrence Jury. London.
SERMON. V. At Lawrence Jury. London.
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Novemb. 17. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not alwayes strive with man, &c. I Proceed now to handle to you the withholdings of the Spirit in reference to good, that it shall not stirre up holy motions in the heart unto duty.November 17. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc. I Proceed now to handle to you the withholdings of the Spirit in Referente to good, that it shall not stir up holy motions in the heart unto duty.
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But before I come particularly to speak of this, I shall lay down a fourfold distinction about the Spirits motions to good.
But before I come particularly to speak of this, I shall lay down a fourfold distinction about the Spirits motions to good.
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1. There are exciting acts of the Spirit in stirring up holy affections in the heart, in blowing up those coales of affection and grace within them;
1. There Are exciting acts of the Spirit in stirring up holy affections in the heart, in blowing up those coals of affection and grace within them;
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and this is that which was promised by Christ, that the holy Ghost shall bring all things to rememberance. and this is that which was promised by christ, that the holy Ghost shall bring all things to remembrance.
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2. There is an assisting act of the Spirit;
2. There is an assisting act of the Spirit;
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the Spirit in Scripture is said to help our infirmities. You reade not onely of an intercession of the Spirit in a way of acceptance, the Spirit in Scripture is said to help our infirmities. You read not only of an Intercession of the Spirit in a Way of acceptance,
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but of an intercession of the Spirit by way of assistance.
but of an Intercession of the Spirit by Way of assistance.
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As in a tree, though there be a seminal vertue in the tree, yet without the helping influence of heaven it beares no fruit:
As in a tree, though there be a seminal virtue in the tree, yet without the helping influence of heaven it bears no fruit:
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So the Spirit of God helps us to work, Psal. 12.13. and Ephes. 1.19. 3. There is a corroborating act of the Spirit;
So the Spirit of God helps us to work, Psalm 12.13. and Ephesians 1.19. 3. There is a corroborating act of the Spirit;
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not onely bare assistance, but strength and increase of grace by the Spirit of God to the souls of men;
not only bore assistance, but strength and increase of grace by the Spirit of God to the Souls of men;
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and therefore you read of the supplies of the Spirit, farther degrees and measures of the Spirit.
and Therefore you read of the supplies of the Spirit, farther Degrees and measures of the Spirit.
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4. There is a comforting and a testifying act of the Spirit, when the Spirit of God shall back the testimony of thy conscience, to evidence the sincerity of thy heart;
4. There is a comforting and a testifying act of the Spirit, when the Spirit of God shall back the testimony of thy conscience, to evidence the sincerity of thy heart;
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and thus you read of Paul, that his conscience did beare him witnesse in the holy Ghost;
and thus you read of Paul, that his conscience did bear him witness in the holy Ghost;
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the Spirit of God did witnesse with his spirit the truth and sincerity of his heart.the Spirit of God did witness with his Spirit the truth and sincerity of his heart.
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— Now though I might handle all these particulars, and shew what a grievous judgement it is to have the Spirit withheld in these regards: — Now though I might handle all these particulars, and show what a grievous judgement it is to have the Spirit withheld in these regards:
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Yet I shall onely speak of the Spirit, and shew what a sad judgement it is to have the Spirit withheld in its exciting acts, that it shall not stir up holy motions in the heart to good;
Yet I shall only speak of the Spirit, and show what a sad judgement it is to have the Spirit withheld in its exciting acts, that it shall not stir up holy motions in the heart to good;
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in the handling of which I shall proceed after this method. 1. Shew you, wherein it appears to be a judgement to have the Spirit withheld in regard of holy motions to good. 2. When the Spirit doth vouchsafe such motions;
in the handling of which I shall proceed After this method. 1. Show you, wherein it appears to be a judgement to have the Spirit withheld in regard of holy motions to good. 2. When the Spirit does vouchsafe such motions;
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how you may know them, and difference them from those motions to good which the Devil may stir a man up unto.
how you may know them, and difference them from those motions to good which the devil may stir a man up unto.
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1. That man from whom the Spirit is withheld in its motions unto good, there are these three miseries which will attend him.
1. That man from whom the Spirit is withheld in its motions unto good, there Are these three misery's which will attend him.
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1. There will be a vacuity or emptinesse of holy thoughts in thy heart.
1. There will be a vacuity or emptiness of holy thoughts in thy heart.
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The Spirit of God is like unto the spring in the Clock, if that lie still, all lies still;
The Spirit of God is like unto the spring in the Clock, if that lie still, all lies still;
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so if the Spirit of God lies still within thee, all thy affections which are the motions of thy soul, they cannot stirre.
so if the Spirit of God lies still within thee, all thy affections which Are the motions of thy soul, they cannot stir.
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It is God which worketh in us both to will and to do of his good pleasure. It is God which works in us both to will and to do of his good pleasure.
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If the Spirit of God be withheld, there cannot be so much as a will in thee to that which is truly good.
If the Spirit of God be withheld, there cannot be so much as a will in thee to that which is truly good.
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Mans heart it is like that house in the Parable, (when the Spirit is withheld from him) when the Devil came to possesse it, it is said that he found it empty, swept and garnished;
men heart it is like that house in the Parable, (when the Spirit is withheld from him) when the devil Come to possess it, it is said that he found it empty, swept and garnished;
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empty, that is, void of any holy thoughts, and gracious motions;
empty, that is, void of any holy thoughts, and gracious motions;
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and garnished, that is, not with the graces of Gods Spirit, but with the Devils furniture;
and garnished, that is, not with the graces of God's Spirit, but with the Devils furniture;
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and if you will see what that furniture is, read Matth. 15.19,20. There will be an emptinesse in thy heart of good motions, when God withdrawes his Spirit.
and if you will see what that furniture is, read Matthew 15.19,20. There will be an emptiness in thy heart of good motions, when God withdraws his Spirit.
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2. Thy heart will he filled and pestered with evill motions from the Devill. Mans heart it cannot lie long idle or empty;
2. Thy heart will he filled and pestered with evil motions from the devil. men heart it cannot lie long idle or empty;
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if it be not filled withe the Spirits motions, it will be by the Devils instigations.
if it be not filled with the Spirits motions, it will be by the Devils instigations.
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The heart if it be not Christs garden, it will be the Devils Seminary; if not Christs store-house, it will be the Devils work-house;
The heart if it be not Christ garden, it will be the Devils Seminary; if not Christ storehouse, it will be the Devils workhouse;
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if it be not the Temple of the holy Ghost, it will be the Devils Chappel.
if it be not the Temple of the holy Ghost, it will be the Devils Chapel.
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Now this is that which makes the misery the greater when evill motions do pester and fill the heart;
Now this is that which makes the misery the greater when evil motions do pester and fill the heart;
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the Sripture expresses it by the Devils filling of the heart.
the Scripture Expresses it by the Devils filling of the heart.
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If the gales of the holy Spirit do not fill the sailes of thy heart to set thee forward to heaven,
If the gales of the holy Spirit do not fill the sails of thy heart to Set thee forward to heaven,
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then the instigation and provocations of Satan will help to drive thee forward to hell;
then the instigation and provocations of Satan will help to drive thee forward to hell;
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and it is worth your noting, as the Scripture speaks of the indwelling of the Spirit, that is, by its motions in the hearts of the godly; and it is worth your noting, as the Scripture speaks of the indwelling of the Spirit, that is, by its motions in the hearts of the godly;
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as we say the Sunne is in the house, when only the beames thereof are there:
as we say the Sun is in the house, when only the beams thereof Are there:
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So when evill motions shall fill our hearts, the Scripture expresses this by the Devils being there;
So when evil motions shall fill our hearts, the Scripture Expresses this by the Devils being there;
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thus the Apostle to Ananians, Why hath Satan filled thy heart? it is not to be understood of a bodily possession,
thus the Apostle to Ananians, Why hath Satan filled thy heart? it is not to be understood of a bodily possession,
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but the meaning is that the Devil put that covetous motion into his heart; the Devill was in that motion which was in his heart;
but the meaning is that the devil put that covetous motion into his heart; the devil was in that motion which was in his heart;
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and therefore men are to look upon evill motions, as having the Devill in them. When Judas had a motion to betray Christ, it's said, Then entered Satan into him;
and Therefore men Are to look upon evil motions, as having the devil in them. When Judas had a motion to betray christ, it's said, Then entered Satan into him;
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the Devill entered with that motion, for immediately he went out and communed with the high Priests,
the devil entered with that motion, for immediately he went out and communed with the high Priests,
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and came to an agreement with them about the betraying of Christ, and they must needs go whom the Devill drives,
and Come to an agreement with them about the betraying of christ, and they must needs go whom the devil drives,
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as we say in the Proverb.
as we say in the Proverb.
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What a misery then is this? when the Spirit of God is withheld in its gracious motions,
What a misery then is this? when the Spirit of God is withheld in its gracious motions,
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then will the Devill possesse thy heart by evill motions.
then will the devil possess thy heart by evil motions.
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3. If the Spirit withdraw in its exciting acts, it will also be withheld in its assisting acts, this is a farther misery;
3. If the Spirit withdraw in its exciting acts, it will also be withheld in its assisting acts, this is a farther misery;
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if it never move you to act grace, it will never assist you therein.
if it never move you to act grace, it will never assist you therein.
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It is true, that sometimes there may be motions to good in the heart which may not be backt with assistance.
It is true, that sometime there may be motions to good in the heart which may not be backed with assistance.
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The resolutions that many take to become reformed, are the common workings of the Spirit, which many times are never brought into act by any farther assistance of the Spirit;
The resolutions that many take to become reformed, Are the Common workings of the Spirit, which many times Are never brought into act by any farther assistance of the Spirit;
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as sometimes convictions are without conversion.
as sometime convictions Are without conversion.
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But this is certain, that where the Spirit moves not to good, it will not assist in the doing thereof;
But this is certain, that where the Spirit moves not to good, it will not assist in the doing thereof;
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water can rise no higher then the spring from whence it flows;
water can rise no higher then the spring from whence it flows;
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if thy motions are natural, there will be no more assistance then what comes from nature.
if thy motions Are natural, there will be no more assistance then what comes from nature.
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Now we may know the misery of the Spirits withdrawing his exciting and assisting power by the particulars following, viz. 1. Upon this withdrawing the soul is not so voluntarily put upon doing good,
Now we may know the misery of the Spirits withdrawing his exciting and assisting power by the particulars following, viz. 1. Upon this withdrawing the soul is not so voluntarily put upon doing good,
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nor doth it set upon holy duties with so much liking delight and complacency, but rather doth them in a compulsory way,
nor does it Set upon holy duties with so much liking delight and complacency, but rather does them in a compulsory Way,
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and we come to them as a Bear to the stake, or as a childe sent to schoole.
and we come to them as a Bear to the stake, or as a child sent to school.
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2. Nor with so much frequency;
2. Nor with so much frequency;
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once seven times a day with David, or three times a day with Daniel; now not seven times in a moneth, nor thrice aweek.
once seven times a day with David, or three times a day with daniel; now not seven times in a Monn, nor thrice aweek.
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3. Nor with so much fervency, nor with such warme working affections, as formerly; but men are lazie, lukewarme, listlesse, and livelesse in all holy exercises.
3. Nor with so much fervency, nor with such warm working affections, as formerly; but men Are lazy, lukewarm, listless, and Lifeless in all holy exercises.
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4. Nor is there such consistency of holy motions, but they are gliding, transient and fleeting;
4. Nor is there such consistency of holy motions, but they Are gliding, Transient and fleeting;
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not fixt, and abiding upon the heart.
not fixed, and abiding upon the heart.
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But how may a man know the difference between the Spirits exciting to good, and the Devils motions in the heart to do good? — This is a practical and useful case,
But how may a man know the difference between the Spirits exciting to good, and the Devils motions in the heart to do good? — This is a practical and useful case,
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because it is possible, yea common, that the Devill will move men to do good; the Devill in this case doth sometimes appear as an Angel of light;
Because it is possible, yea Common, that the devil will move men to do good; the devil in this case does sometime appear as an Angel of Light;
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therefore to answer the Question, I shall lay down several particulars.
Therefore to answer the Question, I shall lay down several particulars.
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If thou hast a motion to do good out of thy place and calling, this motion is from the devil, not from God:
If thou hast a motion to do good out of thy place and calling, this motion is from the Devil, not from God:
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An example hereof you have in Saul when the Philistims were comming down against him, and sayes he;
an Exampl hereof you have in Saul when the philistines were coming down against him, and Says he;
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I have not made supplication to the Lord, I forced my selfe therefore, and offered a burnt-offering. I have not made supplication to the Lord, I forced my self Therefore, and offered a Burnt-offering.
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The matter of the thing he did was good, to offer a sacrifice, and make supplication; The matter of the thing he did was good, to offer a sacrifice, and make supplication;
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but it was not Sauls office and place to do so, and therefore though the matter was good,
but it was not Saul's office and place to do so, and Therefore though the matter was good,
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yet the motion thereunto came from the devil;
yet the motion thereunto Come from the Devil;
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and hereupon you finde how much the Lord was disp•eased with him for the doing of it,
and hereupon you find how much the Lord was disp•eased with him for the doing of it,
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and Samuel reproved him for it, ver. 13. and said, Thou hast done foolishly, and hast not kept the Commandment of the Lord.
and Samuel reproved him for it, ver. 13. and said, Thou hast done foolishly, and hast not kept the Commandment of the Lord.
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So you read of Ʋzziah, he would not intermit the worship of God, and therefore he himself would burne incense;
So you read of Ʋzziah, he would not intermit the worship of God, and Therefore he himself would burn incense;
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but for his fact you finde that he was smitten with a Leprosie. but for his fact you find that he was smitten with a Leprosy.
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To offer sacrifice, it was a good thing, but it was not good in Ʋzziah who had no call so to do.
To offer sacrifice, it was a good thing, but it was not good in Ʋzziah who had no call so to do.
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And as it is thus in Divine, so also in Political affairs; as for a private man to do the work of a Magistrate;
And as it is thus in Divine, so also in Political affairs; as for a private man to do the work of a Magistrate;
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it being out of his place and calling, it is from the devil, not from God.
it being out of his place and calling, it is from the Devil, not from God.
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Absolom undertakes to shew justice to the people, but what this? he was but an usurper of the royal office;Absalom undertakes to show Justice to the people, but what this? he was but an usurper of the royal office;
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and as he had no right to the regal power, neither had he any call to administer pulick justice.
and as he had no right to the regal power, neither had he any call to administer pulick Justice.
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For private men upon a pretence of being gifted, to take upon them the publick Ministery, it cannot be from the Spirit of God;
For private men upon a pretence of being gifted, to take upon them the public Ministry, it cannot be from the Spirit of God;
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for the Spirit keeps men within their bounds: therefore sayes the Apostle, Let every man wherein he is called, abide therein with God.
for the Spirit keeps men within their bounds: Therefore Says the Apostle, Let every man wherein he is called, abide therein with God.
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The Spirit it puts men upon the doing of good in their place and calling, but the devil doth not. The Spirit it puts men upon the doing of good in their place and calling, but the Devil does not.
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As fire in the Chimney, it is good, and is put there by your sevants;
As fire in the Chimney, it is good, and is put there by your sevants;
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but fire put in the roofe or rafters of your house, that is done by an enemy.
but fire put in the roof or rafters of your house, that is done by an enemy.
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Motions to good in your place and calling, they come from the Spirit of God, but motions to good out of your calling are suggested by the devil.
Motions to good in your place and calling, they come from the Spirit of God, but motions to good out of your calling Are suggested by the Devil.
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2. The devil he may move you to good, but then it may be it is, that he may hinder you in the doing of a greater good.
2. The Devil he may move you to good, but then it may be it is, that he may hinder you in the doing of a greater good.
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It is very observable, when our Saviour began to shew his Disciples, how that he must go unto Jerusalem, and suffer many things of the Elders, the chief Priests,
It is very observable, when our Saviour began to show his Disciples, how that he must go unto Jerusalem, and suffer many things of the Elders, the chief Priests,
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and the Scribes, and be killed, and be raised again the third day:
and the Scribes, and be killed, and be raised again the third day:
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That Peter took him and began to rebuke him saying, Be it far from thee Lord, this shall not be unto thee. That Peter took him and began to rebuke him saying, Be it Far from thee Lord, this shall not be unto thee.
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Now this came from the devil, that he might hinder the work of mans salvation; and therefore sayes Christ, Get thee behinde me, Satan, thou art an offence unto me;
Now this Come from the Devil, that he might hinder the work of men salvation; and Therefore Says christ, Get thee behind me, Satan, thou art an offence unto me;
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for thou savourest not the things that be of God, but those that be of men. for thou savourest not the things that be of God, but those that be of men.
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There is much of Gods minde in these words.
There is much of God's mind in these words.
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Indeed the Papists who pretend a fu cession from Peter, they would excuse Peter in this motion,
Indeed the Papists who pretend a fu session from Peter, they would excuse Peter in this motion,
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and would make it a divine motion:
and would make it a divine motion:
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But Protestants do generally concurre in this, that Peters motion was naturally good, he shewed in it a natural love to Christ,
But Protestants do generally concur in this, that Peter's motion was naturally good, he showed in it a natural love to christ,
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but yet the devil was in it too, and therefore Christ calls him Satan, Get thee behinde me, Satan;
but yet the Devil was in it too, and Therefore christ calls him Satan, Get thee behind me, Satan;
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and then, Thou art an offence to me in that thou shouldest make such a motion, to hinder me from going on to work out and accomplish the salvation of my people;
and then, Thou art an offence to me in that thou Shouldst make such a motion, to hinder me from going on to work out and accomplish the salvation of my people;
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and then it could not be from the Spirit;
and then it could not be from the Spirit;
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for, sayes he, Thou savourest not the things that be of God, but those that are of man.
for, Says he, Thou savourest not the things that be of God, but those that Are of man.
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At the first view you would deeme this a very loving motion, but the devil had a finger in it, he will move you to do good,
At the First view you would deem this a very loving motion, but the Devil had a finger in it, he will move you to do good,
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so it may hinder you in the performance of a greater good.
so it may hinder you in the performance of a greater good.
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But the Spirit of God will so move you to the doing of one good thing, that it shall not justle out the performance of another.
But the Spirit of God will so move you to the doing of one good thing, that it shall not justle out the performance of Another.
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3. The devil when he moves men to do good, it is to make them do it unseasonably, on p•rpose that one duty may justle out another;
3. The Devil when he moves men to do good, it is to make them do it unseasonably, on p•rpose that one duty may justle out Another;
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as suppose thou wouldest pray, and happily the devil he cannot distract thee by sinful thoughts,
as suppose thou Wouldst pray, and happily the Devil he cannot distract thee by sinful thoughts,
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yet he will labour to do it by good thoughts unseasonably remembred, as if thou art praying to have thy thoughts then taken up with what Sermons thou hast heard,
yet he will labour to do it by good thoughts unseasonably remembered, as if thou art praying to have thy thoughts then taken up with what Sermons thou hast herd,
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and of what parts of the Bible thou hast read, this though in it selfe it is good,
and of what parts of the bible thou hast read, this though in it self it is good,
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yet it comes from the devil;
yet it comes from the Devil;
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and therefore those that now come to our assemblies, and will presently fall upon private prayer in the time of publick worship,
and Therefore those that now come to our assemblies, and will presently fallen upon private prayer in the time of public worship,
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though the duty in it self is good, yet it is unseasonably done and comes not from the holy Spirit, the God of order. There are several instances hereof.
though the duty in it self is good, yet it is unseasonably done and comes not from the holy Spirit, the God of order. There Are several instances hereof.
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That man which came to Christ and desired him to divide the inheritance between him and his brother;
That man which Come to christ and desired him to divide the inheritance between him and his brother;
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the motion though it was good, yet it was unseasonably made, because it was when Christ was preaching; the motion though it was good, yet it was unseasonably made, Because it was when christ was preaching;
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and therefore though good, yet it came from the devil that he might hinder a greater good.
and Therefore though good, yet it Come from the Devil that he might hinder a greater good.
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And thus those people, When will the new Moone be over, that we may sell corne? and the Sabbath, that we may set forth wheate? It was no evil thing to sell wheat,
And thus those people, When will the new Moon be over, that we may fell corn? and the Sabbath, that we may Set forth wheat? It was no evil thing to fell wheat,
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but the motion was unseasonable, because it was upon the Sabbath day.
but the motion was unseasonable, Because it was upon the Sabbath day.
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Good motions in season they are a blessing, even as rain in a dry season is a comfort;
Good motions in season they Are a blessing, even as rain in a dry season is a Comfort;
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but raine in harvest is not so.
but rain in harvest is not so.
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Good motions coming into a mans minde unseasonably, as when a man is praying, then to think of what he hath heard in a Sermon;
Good motions coming into a men mind unseasonably, as when a man is praying, then to think of what he hath herd in a Sermon;
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and when a man is hearing, then to think of praying, these come from the evil, not the good Spirit;
and when a man is hearing, then to think of praying, these come from the evil, not the good Spirit;
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as a Printer though his paper be good, and his letter faire, yet if he misplace his letter,
as a Printer though his paper be good, and his Letter fair, yet if he misplace his Letter,
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and put one letter for another he will make non-sense: Even so are good thoughts out of season.
and put one Letter for Another he will make nonsense: Even so Are good thoughts out of season.
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4. When a man is moved so to do good, that the performance of it is a prejudice to bodily health;
4. When a man is moved so to do good, that the performance of it is a prejudice to bodily health;
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this comes not from Gods holy Spirit, but from the evil spirit.
this comes not from God's holy Spirit, but from the evil Spirit.
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And herein young converts are very injudicious, at first they have strong affections, and they think they must read so many Chapters, pray so many houres,
And herein young converts Are very injudicious, At First they have strong affections, and they think they must read so many Chapters, pray so many hours,
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and hear so many Sermons, otherwise their consciences check them, and they think that all this comes from God,
and hear so many Sermons, otherwise their Consciences check them, and they think that all this comes from God,
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whereas rather they are put upon it by the impulses of their own spirit.
whereas rather they Are put upon it by the impulses of their own Spirit.
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If thou art strongly moved to a duty, and so moved to it that either the continuance or frequency in it doth impaire the strength of nature, this is not commanded by God;
If thou art strongly moved to a duty, and so moved to it that either the Continuance or frequency in it does impair the strength of nature, this is not commanded by God;
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for God had rather have mercy then sacrifice in such a case, God is not rigorous and cruel in commanding of duty.
for God had rather have mercy then sacrifice in such a case, God is not rigorous and cruel in commanding of duty.
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The Jews learnt of God to sacrifice; their beasts but they learnt of the devil to sacrifice their children.
The jews learned of God to sacrifice; their beasts but they learned of the Devil to sacrifice their children.
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God requires not that you should fast so often, and do duty so long, as to weaken health and strength;
God requires not that you should fast so often, and do duty so long, as to weaken health and strength;
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he hath made no duty for the soul to be prejudicial to the body. God will have mercy, and not sacrifice. Hosea 6.6. God deals with young converts as Jacob did with the children and flocks, he will not out-drive them.
he hath made no duty for the soul to be prejudicial to the body. God will have mercy, and not sacrifice. Hosea 6.6. God deals with young converts as Jacob did with the children and flocks, he will not outdrive them.
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Indeed it is the devils Religion to put men upon such services as are cruel to their own bodies,
Indeed it is the Devils Religion to put men upon such services as Are cruel to their own bodies,
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and thus the worshippers of Baal they cut themselves, till the blood gushed out upon them;
and thus the worshippers of Baal they Cut themselves, till the blood gushed out upon them;
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they were cruel to their own bodies, whereas the Lord never commanded any such thing at their hands. they were cruel to their own bodies, whereas the Lord never commanded any such thing At their hands.
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— I mention not this, that it may be a plea for any one to pamper their bodies,
— I mention not this, that it may be a plea for any one to pamper their bodies,
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or that they should be negligent in the service of God;
or that they should be negligent in the service of God;
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but for the sake of young converts, who think they can never do enough in duty, who do more then ever God required at their hands.
but for the sake of young converts, who think they can never do enough in duty, who do more then ever God required At their hands.
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5. Motions from the devil to good, they are usually when they may hinder, and cause a man to neglect his outward and necessary calling;
5. Motions from the Devil to good, they Are usually when they may hinder, and cause a man to neglect his outward and necessary calling;
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this young converts are greatly faulty in;
this young converts Are greatly faulty in;
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their endeavours are such, and their prosecutions so earnest to live holily, that they live idly.
their endeavours Are such, and their prosecutions so earnest to live holily, that they live idly.
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God did never so order Religion that it should be a disadvantage to our particular callings in the world.
God did never so order Religion that it should be a disadvantage to our particular callings in the world.
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He is a good Christian that knows how to pray, and hear, and how to labour in his calling too.
He is a good Christian that knows how to pray, and hear, and how to labour in his calling too.
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I know that secular affaires and imployments, they robbe the soul of much time in that duty it ows to God.
I know that secular affairs and employments, they rob the soul of much time in that duty it ows to God.
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I plead not at all for this, but this is that which I would presse:
I plead not At all for this, but this is that which I would press:
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I would neither have your particular callings rob time from your general callings and duties as Christians,
I would neither have your particular callings rob time from your general callings and duties as Christians,
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nor your generall callings rob time from your particular callings as men, who are to live here in the world.
nor your general callings rob time from your particular callings as men, who Are to live Here in the world.
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This was a corruption grown upon the first plantation of the Church; the Apostle tells you of some, who walked disorderly, and did not worke at all.
This was a corruption grown upon the First plantation of the Church; the Apostle tells you of Some, who walked disorderly, and did not work At all.
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Some imagine that under this pretence they would not follow a calling, because they would wholly devote themselves to the service of God; some imagine that under this pretence they would not follow a calling, Because they would wholly devote themselves to the service of God;
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of these the Apostle speakes, and such are they who lead a Monasterial life, under a pretence to be more at leasure to serve God,
of these the Apostle speaks, and such Are they who led a Monasterial life, under a pretence to be more At leisure to serve God,
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when indeed they but put their candle under a bushel, and hide their talent in a napkin.
when indeed they but put their candle under a bushel, and hide their talon in a napkin.
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This comes from the Devil, and not from God; for God never ordained that his service should make you negligent in your outward callings;
This comes from the devil, and not from God; for God never ordained that his service should make you negligent in your outward callings;
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but hath commanded that with quietness you work, and eat your own bread.
but hath commanded that with quietness you work, and eat your own bred.
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I speak not this to make men worldly, and that they should glut themselves with worldly business. I speak not this to make men worldly, and that they should glut themselves with worldly business.
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It is the fault of many, that they grasp too much worldly business, and are to their souls worse then Egyptian task-masters;
It is the fault of many, that they grasp too much worldly business, and Are to their Souls Worse then Egyptian taskmasters;
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but let not men rob time from God, and give it to the world;
but let not men rob time from God, and give it to the world;
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but I speak this for the sake of young converts, who will be every day fasting,
but I speak this for the sake of young converts, who will be every day fasting,
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and every day hearing, and in the mean time neglect their outward and necessary callings in the world.
and every day hearing, and in the mean time neglect their outward and necessary callings in the world.
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6. Motions to good come from the Divel, in case our motions of duty to God make us neglect our duty to man.
6. Motions to good come from the devil, in case our motions of duty to God make us neglect our duty to man.
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A notable text you have for this out of the Evangelist Matthew; the Scribes and Pharisees had taught this Doctrine, that if any man had been free and liberal in giving towards pious uses, he should be free from those duties which he owed to his father and mother,
A notable text you have for this out of the Evangelist Matthew; the Scribes and Pharisees had taught this Doctrine, that if any man had been free and liberal in giving towards pious uses, he should be free from those duties which he owed to his father and mother,
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therefore say they, Whosoever shall say to his father or his mother, It is 〈 ◊ 〉 gift, by whatsoever thou mightest be profited by me,
Therefore say they, Whosoever shall say to his father or his mother, It is 〈 ◊ 〉 gift, by whatsoever thou Mightest be profited by me,
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and honour not his father or his mother, he shall be free. and honour not his father or his mother, he shall be free.
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This the Scripture condemnes for hypocrisie, when men out of a pretence of duty to God, shall neglect their duty to men, This the Scripture condemns for hypocrisy, when men out of a pretence of duty to God, shall neglect their duty to men,
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& therefore it comes from the Divel.
& Therefore it comes from the devil.
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The Spirit of God when it moves men to duty, it moves them with an equal motion,
The Spirit of God when it moves men to duty, it moves them with an equal motion,
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as wel duties to man, as duties to God, duties of the second, as wel as of the first table;
as well duties to man, as duties to God, duties of the second, as well as of the First table;
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unto duties of charity & equity, as wel as of pity towards God, if a man be never so pious towards God,
unto duties of charity & equity, as well as of pity towards God, if a man be never so pious towards God,
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and yet is neglective of his duty to man, this man is not led by the Spirit of God,
and yet is neglective of his duty to man, this man is not led by the Spirit of God,
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for that leads a man to one duty as well as the other.
for that leads a man to one duty as well as the other.
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A boat that's made onely by one oare on one side, will not go right, no more will a man go right to Heaven that is partial in his obedience.
A boat that's made only by one oar on one side, will not go right, no more will a man go right to Heaven that is partial in his Obedience.
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7. When the Devil moves you to do good, he so moves you to be eager in the doing of it, that you may depend on the good you do.
7. When the devil moves you to do good, he so moves you to be eager in the doing of it, that you may depend on the good you do.
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To this purpose saith the Apostle Paul, Whosoever of you are justified by workes, ye are faln from grace;
To this purpose Says the Apostle Paul, Whosoever of you Are justified by works, you Are fallen from grace;
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whosoever shal depend upon the works he doth for justification, is not led thereunto by the Spirit of God;
whosoever shall depend upon the works he does for justification, is not led thereunto by the Spirit of God;
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and therfore it followeth (saith he) This perswasion cometh not of him that calleth you, it cometh not from God;
and Therefore it follows (Says he) This persuasion comes not of him that calls you, it comes not from God;
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for the Spirit of God it quells and keeps down the thought of merit.
for the Spirit of God it quells and keeps down the Thought of merit.
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In former times (though I could not contemne works of mercy, but wish there were more of them in this iron age of the world,
In former times (though I could not contemn works of mercy, but wish there were more of them in this iron age of the world,
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when most men are guilty of hard-hearted uncharitableness.) What was the reason that men Popishly affected have left such monuments of their liberality behinde them, doing many notable works of mercy.
when most men Are guilty of hardhearted uncharitableness.) What was the reason that men Popishly affected have left such monuments of their liberality behind them, doing many notable works of mercy.
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but only hope of merit by them? a worke of mercy it is good in it self,
but only hope of merit by them? a work of mercy it is good in it self,
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but to be moved to it upon a hope of merit, this comes from the Devil, not from God.
but to be moved to it upon a hope of merit, this comes from the devil, not from God.
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8. When the Devil shall put thee upon the doing of good at that time, which is not thy own time.
8. When the devil shall put thee upon the doing of good At that time, which is not thy own time.
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As suppose the life of any neer in relation unto t• … e is in danger,
As suppose the life of any near in Relation unto t• … e is in danger,
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and thou out of love to the Word of God, wilt go and hear it, and neglect thy sick friend;
and thou out of love to the Word of God, wilt go and hear it, and neglect thy sick friend;
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in this case the Lord would have thee rather shew mercy then sacrifice; every thing is most beautiful in its season.
in this case the Lord would have thee rather show mercy then sacrifice; every thing is most beautiful in its season.
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Again, for servants when they are about their Masters business, when the welfare of thy Master lies upon thy diligence,
Again, for Servants when they Are about their Masters business, when the welfare of thy Master lies upon thy diligence,
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and thou shalt then have a motion to pray, or a motion to hear, and so fall upon the exercise of Religious duties,
and thou shalt then have a motion to pray, or a motion to hear, and so fallen upon the exercise of Religious duties,
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so as to neglect thy Masters business; this is a sin, and comes from the Devil.
so as to neglect thy Masters business; this is a since, and comes from the devil.
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And the reason is this, because God looks upon servants, their persons and their time,
And the reason is this, Because God looks upon Servants, their Persons and their time,
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as none of their own, and thou shalt at such time please God more in the doing of thy Masters business then if thou wert on thyknees at thy prayers.
as none of their own, and thou shalt At such time please God more in the doing of thy Masters business then if thou Wertenberg on thyknees At thy Prayers.
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— Now I do not mention this to make men severe towards their servants, as to allow them more time for God and their souls;
— Now I do not mention this to make men severe towards their Servants, as to allow them more time for God and their Souls;
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nor to quench any good motions which shall be in them to good, as many wretched and worldly Masters do to their godly servants;
nor to quench any good motions which shall be in them to good, as many wretched and worldly Masters do to their godly Servants;
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but this is that I could advise them, that they should not take time for holy duties from their necessary business, whereby their Masters may be prejudiced,
but this is that I could Advice them, that they should not take time for holy duties from their necessary business, whereby their Masters may be prejudiced,
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but rather from their sleep, and those vacant houres which are allowed them.
but rather from their sleep, and those vacant hours which Are allowed them.
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9. when you shall be moved to do a good thing which is above your growth,
9. when you shall be moved to do a good thing which is above your growth,
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ann too high, and too hard for you, this motion comes not from the Spirit of God.
ann too high, and too hard for you, this motion comes not from the Spirit of God.
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When women and young men, whose educations do not require it, shall dive into questions,
When women and young men, whose educations do not require it, shall dive into questions,
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and darke controversies in Religion, God requires not this at their hands, but rather that they should study and follow plain sundamental points.
and dark controversies in Religion, God requires not this At their hands, but rather that they should study and follow plain sundamental points.
cc j n2 p-acp n1, np1 vvz xx d p-acp po32 n2, cc-acp av-c cst pns32 vmd vvi cc vvi j j n2.
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Christ he would not put his young disciples upon duties above their strength and growth, and young and weak Christians they should not put themselves upon the doing of those things which are too hard for them,
christ he would not put his young Disciples upon duties above their strength and growth, and young and weak Christians they should not put themselves upon the doing of those things which Are too hard for them,
np1 pns31 vmd xx vvi po31 j n2 p-acp n2 p-acp po32 n1 cc n1, cc j cc j np1 pns32 vmd xx vvi px32 p-acp dt vdg pp-f d n2 r-crq vbr av j c-acp pno32,
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and which God never commanded them; you have an excellent rule for this in Psal. 131.1.
and which God never commanded them; you have an excellent Rule for this in Psalm 131.1.
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Lord, my heart is not hau•hty, nor mine eyes lofty, neither do I exercise my self in great matters, Lord, my heart is not hau•hty, nor mine eyes lofty, neither do I exercise my self in great matters,
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nor in things that are too high for me. nor in things that Are too high for me.
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10. The Devil will put men upon the doing of that which is good, that so he may the sooner tire and weary them out in the wayes of Religion;
10. The devil will put men upon the doing of that which is good, that so he may the sooner tire and weary them out in the ways of Religion;
crd dt n1 vmb vvi n2 p-acp dt vdg pp-f d r-crq vbz j, cst av pns31 vmb dt av-c vvi cc vvi pno32 av p-acp dt n2 pp-f n1;
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and this is a great policy of the Divel, and hereupon the Divel will make a young convert at first conversion pray more in one day then in a moneth of after-time;
and this is a great policy of the devil, and hereupon the devil will make a young convert At First conversion pray more in one day then in a Monn of aftertime;
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and though there is much of God in these young affections, yet there is much sin mingled with them too.
and though there is much of God in these young affections, yet there is much since mingled with them too.
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— The divel hath a twofold end to make young converts do good. — First, either to make them the sooner weary of Religion;
— The Devil hath a twofold end to make young converts doe good. — First, either to make them the sooner weary of Religion;
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or else secondly, to make wicked men think the more hardly of Religion.
or Else secondly, to make wicked men think the more hardly of Religion.
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— I do not mention this to quench and stifle good motions in any, I know where there is one man over-does, there are ten thousand which do too little.
— I do not mention this to quench and stifle good motions in any, I know where there is one man over-does, there Are ten thousand which do too little.
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But we must take heed lest like the Church of Corinth, we be not too severe;
But we must take heed lest like the Church of Corinth, we be not too severe;
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for as they by too much austerity had like to have swallowed up the penitent excommunicate person with too much grief:
for as they by too much austerity had like to have swallowed up the penitent excommunicate person with too much grief:
c-acp c-acp pns32 p-acp av d n1 vhd av-j pc-acp vhi vvn a-acp dt j-jn j n1 p-acp av d n1:
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so the rigorous and over-much strictness will discourage them from the wayes of Christ.
so the rigorous and overmuch strictness will discourage them from the ways of christ.
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11. Motions to good come from the Divel, in case thou art moved to those things which are subservien and introductory to duty rather then to the duties of Religion themselves.
11. Motions to good come from the devil, in case thou art moved to those things which Are subservien and introductory to duty rather then to the duties of Religion themselves.
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This is a great subtilty of the Devil, if he can keep men in the porch, they shall never come into the Temple.
This is a great subtlety of the devil, if he can keep men in the porch, they shall never come into the Temple.
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As consideration it is apreparatory duty to prayer, meditation to hearing, and examination to the duty of receiving the Lords Supper;
As consideration it is apreparatory duty to prayer, meditation to hearing, and examination to the duty of receiving the lords Supper;
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now if the Divel can keep thee so long in these preparitory duties, that thou canst take no time for the maine duties themselves, herein the Divel hath his end.
now if the devil can keep thee so long in these preparitory duties, that thou Canst take no time for the main duties themselves, herein the devil hath his end.
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Christians are oftentimes very inconsiderate in this case;
Christians Are oftentimes very inconsiderate in this case;
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it is just as if a man should have an houres time allotted him to play a melodious lesson to a company,
it is just as if a man should have an hours time allotted him to play a melodious Lesson to a company,
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and he spends all his time in tuning his instrument:
and he spends all his time in tuning his Instrument:
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Thus it is with many Christians, the preparation for duty is only in order to the furtherance of us in holy duty;
Thus it is with many Christians, the preparation for duty is only in order to the furtherance of us in holy duty;
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he that is so long in preparation, as he neglects duty, destroyes the very end of preparation.
he that is so long in preparation, as he neglects duty, Destroys the very end of preparation.
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I know there are some which never use preparation to duty, and others there are who by the subtilty of the Divel in their preparations, rob themselves of much time which they ought to imploy in the maine duties themselves;
I know there Are Some which never use preparation to duty, and Others there Are who by the subtlety of the devil in their preparations, rob themselves of much time which they ought to employ in the main duties themselves;
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but the Spirit of God doth so gird up the loyns of our mind, that it makes us succinct in the dispatch of his duties.
but the Spirit of God does so gird up the loins of our mind, that it makes us succinct in the dispatch of his duties.
cc-acp dt n1 pp-f np1 vdz av vvi a-acp dt n2 pp-f po12 n1, cst pn31 vvz pno12 n1 p-acp dt n1 pp-f po31 n2.
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12. Motions to good come from the Divel, in case thou art moved to it, that so it may be a cloak to thee to do wickedly with the less suspition, and with the more boldness.
12. Motions to good come from the devil, in case thou art moved to it, that so it may be a cloak to thee to do wickedly with the less suspicion, and with the more boldness.
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Thus it was with Absolom, it was a good thing in him that he would do justice to all the people,
Thus it was with Absalom, it was a good thing in him that he would do Justice to all the people,
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and when they came for justice to his father, he would speak friendly to them and kiss them;
and when they Come for Justice to his father, he would speak friendly to them and kiss them;
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but all this was meerly in a pretence, that so they might not entertain the suspition of his usurping his fathers Kingdome. but all this was merely in a pretence, that so they might not entertain the suspicion of his usurping his Father's Kingdom.
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And so also the Scribes and Pharisees, they devoured widows houses, and for a pretence made long prayers.
And so also the Scribes and Pharisees, they devoured Widows houses, and for a pretence made long Prayers.
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It was good to make long prayers, but to do it for so wicked an end was most abominable. It was good to make long Prayers, but to do it for so wicked an end was most abominable.
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So that if a mans motions to good be for this end, that he may sin with more freedome and less suspition, they come from the Divel, not from God.
So that if a men motions to good be for this end, that he may sin with more freedom and less suspicion, they come from the devil, not from God.
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The Devil cares not how good you seem, so you may but be really evil and sinful.
The devil Cares not how good you seem, so you may but be really evil and sinful.
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Oh then do not conclude that you are in the state of grace, because sometimes good motions come into your mindes, thou mayest have good motions,
O then do not conclude that you Are in the state of grace, Because sometime good motions come into your minds, thou Mayest have good motions,
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and yet thou mayest be a bad man; all fire is not the fire of the Sanctuary.
and yet thou Mayest be a bad man; all fire is not the fire of the Sanctuary.
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Remember therefore that you may have a thousand good motions, and yet you may go to hell.
remember Therefore that you may have a thousand good motions, and yet you may go to hell.
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It was a good motion in Balaam, O that I might die the death of the righteous, and yet he was one who loved the wages of unrighteousness.
It was a good motion in balaam, Oh that I might die the death of the righteous, and yet he was one who loved the wages of unrighteousness.
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Though I would not discourage good motions; Though I would not discourage good motions;
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yet I say, such you may have, and they may come rather from the Devil then the Spirit of God;
yet I say, such you may have, and they may come rather from the devil then the Spirit of God;
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therefore survey your wayes and your motions to good, and see whether they come from the strivings of the Spirit of God in you,
Therefore survey your ways and your motions to good, and see whither they come from the strivings of the Spirit of God in you,
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or from the excitations of the evil Spirit which is against you.
or from the excitations of the evil Spirit which is against you.
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SERMON. VI.
SERMON. VI.
n1. crd.
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At Lawrence Jury, London, Novemb. 24. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not alwayes strive with man, &c.
At Lawrence Jury, London, November 24. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc.
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I Proceed now to a third Question, and that is, Why, or for what reason it is that God doth withdraw or withhold the strivings of his Spirit, from the souls of men?
I Proceed now to a third Question, and that is, Why, or for what reason it is that God does withdraw or withhold the strivings of his Spirit, from the Souls of men?
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I shall say down four reasons as the cause of this judgement.
I shall say down four Reasons as the cause of this judgement.
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Because you quench the motions of Gods Spirit, therefore he withdraws the Spirit in its motions from you.
Because you quench the motions of God's Spirit, Therefore he withdraws the Spirit in its motions from you.
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The Spirit of God is a delicate thing, it must not be injured, no• abused, if it be, it wil deal with us as we deal with him. The Spirit of God is a delicate thing, it must not be injured, no• abused, if it be, it will deal with us as we deal with him.
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Your act is a sinful act, and Gods act is in a way of justice; Because Israel would not hear, therfore God gave them up to their hearts lusts.
Your act is a sinful act, and God's act is in a Way of Justice; Because Israel would not hear, Therefore God gave them up to their hearts Lustiest.
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Thus it was with the Spouse in the Cantieles;
Thus it was with the Spouse in the Canthiels;
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Christ he came knocking at the door, saying, Open to me, my sister, my love, my dove, my undefiled; christ he Come knocking At the door, saying, Open to me, my sister, my love, my dove, my undefiled;
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for my head is filled with dew, and my looks with the drops of the nigh. for my head is filled with due, and my looks with the drops of the High.
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But, sayes she, I have put off my coat, how shall I put it on? I have washed my feet,
But, Says she, I have put off my coat, how shall I put it on? I have washed my feet,
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how shall I defile them? Thus she puts off Christ, and hereupon Christ withdrawes himself,how shall I defile them? Thus she puts off christ, and hereupon christ withdraws himself,
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and then she seeks him in bitterness, but cannot finde him.
and then she seeks him in bitterness, but cannot find him.
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I opened (sayes she) to my beloved, but he had withdrawn himself, and was gone; I opened (Says she) to my Beloved, but he had withdrawn himself, and was gone;
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my soul failed when he spake; I sought him, but I could not finde him; I called him, but he gave me no answer. my soul failed when he spoke; I sought him, but I could not find him; I called him, but he gave me no answer.
po11 n1 vvd c-crq pns31 vvd; pns11 vvd pno31, cc-acp pns11 vmd xx vvi pno31; pns11 vvd pno31, cc-acp pns31 vvd pno11 dx n1.
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Because we refuse Christ, and quench the motions of his blessed Spirit, therefore he in an act of his justice departs from us.
Because we refuse christ, and quench the motions of his blessed Spirit, Therefore he in an act of his Justice departs from us.
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There are three sorts of spiritual desertions. 1. Cautional, for preventing of sin; so was Paul buffeted by Satan, lest he should be exalted above measure.
There Are three sorts of spiritual desertions. 1. Cautional, for preventing of since; so was Paul buffeted by Satan, lest he should be exalted above measure.
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2. Probational, for trial and exercise of grace; 2. Probational, for trial and exercise of grace;
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and thus it was with holy Job. 3. Penal and castigatory, for chastisement of spiritual sloth;
and thus it was with holy Job. 3. Penal and castigatory, for chastisement of spiritual sloth;
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and so in the example of the Spouse before mentioned.
and so in the Exampl of the Spouse before mentioned.
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2. Because men are more ready to entertaine evil motions to sin, then the Spirits motions to good. This is another reason.
2. Because men Are more ready to entertain evil motions to since, then the Spirits motions to good. This is Another reason.
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When a friend shall see that an old acquaintance will rather hearken to the solicitations of an enemy then himself, this will provoke him to break off intimacy with him;
When a friend shall see that an old acquaintance will rather harken to the solicitations of an enemy then himself, this will provoke him to break off intimacy with him;
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thus the Spirit of God which hath been thy old friend, & thy best friend,
thus the Spirit of God which hath been thy old friend, & thy best friend,
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when he shall see thee hearken to the suggestions of the evil spirit, rather then to his motions, this provokes him to a departure.
when he shall see thee harken to the suggestions of the evil Spirit, rather then to his motions, this provokes him to a departure.
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I may accommodate the History of Rehoboam to this purpose.
I may accommodate the History of Rehoboam to this purpose.
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— When the grave & sage Ancients of the children of Israel saw that that inconsiderate King had forsaken their advice,
— When the grave & sage Ancients of the children of Israel saw that that inconsiderate King had forsaken their Advice,
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and did adhere to the raw and rash advice of a company of greenheaded young men;
and did adhere to the raw and rash Advice of a company of greenheaded young men;
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they left him, and ten parts of twelve fell from him:
they left him, and ten parts of twelve fell from him:
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even so doth the holy Spirit leave them that do slight his motions and saving counsels.
even so does the holy Spirit leave them that do slight his motions and Saving Counsels.
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3. Because men have abused the motions and workings of the Spirit to base and sinful ends;
3. Because men have abused the motions and workings of the Spirit to base and sinful ends;
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as for popular applause, vaine glory, secret advantage, for a cloak to hide some secret lust;
as for popular applause, vain glory, secret advantage, for a cloak to hide Some secret lust;
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when the Spirit of God in its workings is made so ill an use of,
when the Spirit of God in its workings is made so ill an use of,
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as to be made an excuse for a mans lusts, this provokes the Spirit of God to leave a man to prostitute spiritual gifts to base imployments!
as to be made an excuse for a men Lustiest, this provokes the Spirit of God to leave a man to prostitute spiritual Gifts to base employments!
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What is this but for a man to light his Lanthorne at the Lamp of the Sanctuary, that he may see to steal by it? And this was the sin of Simon Magus, he would faine with money have bought the gift of the Spirit, that so he might have prostituted it to an ill use.
What is this but for a man to Light his Lanthorn At the Lamp of the Sanctuary, that he may see to steal by it? And this was the since of Simon Magus, he would feign with money have bought the gift of the Spirit, that so he might have prostituted it to an ill use.
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This is a high provocation to the Spirit of God.
This is a high provocation to the Spirit of God.
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4. Because men have fathered, and fastned those sinful affections, which proceed from the flesh, upon the Spirit;
4. Because men have fathered, and fastened those sinful affections, which proceed from the Flesh, upon the Spirit;
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when men shall accompt their own wrath kindled from hell, to be the zeal of the Spirit coming from heaven; Satans delusions the Spirits motions;
when men shall account their own wrath kindled from hell, to be the zeal of the Spirit coming from heaven; Satan delusions the Spirits motions;
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licentious living, a Christians Spiritual liberty; erroneous opinions, the Spirits teaching;
licentious living, a Christians Spiritual liberty; erroneous opinions, the Spirits teaching;
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when men shall intitle a presumptuous peace the Spirits testimony, this is as if an adulterous begger should lay his brat at the Kings door, this is such a high provocation that the Spirit of God cannot but withdraw from such.
when men shall entitle a presumptuous peace the Spirits testimony, this is as if an adulterous beggar should lay his brat At the Kings door, this is such a high provocation that the Spirit of God cannot but withdraw from such.
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I now come to lay down the Symptom's or signes of the Spirits withdrawings; and when I mention a withdrawing of the Spirit, I do not mean a total, but a gradual with-drawing;
I now come to lay down the Symptom's or Signs of the Spirits withdrawings; and when I mention a withdrawing of the Spirit, I do not mean a total, but a gradual withdrawing;
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and there are ten symptomes I shall lay down, any of which if you sinde, you may be able to pass a righteous sentence upon your selves.
and there Are ten symptoms I shall lay down, any of which if you sinde, you may be able to pass a righteous sentence upon your selves.
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1. If the Spirit be with-drawn, thou settest not upon the doing of good so voluntarily as thou hast done in former time.
1. If the Spirit be withdrawn, thou settest not upon the doing of good so voluntarily as thou hast done in former time.
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Thy soul in former time did run swiftly and freely in away of goodnes, but now the wheels of the chariot of thy soul are taken oaff, nd thou drivest on heavily;
Thy soul in former time did run swiftly and freely in away of Goodness, but now the wheels of the chariot of thy soul Are taken oaff, and thou drivest on heavily;
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it is not the Chariot of Amminadab. It is a description of Gods people in Gospel-times that they shall be a willing people, Thy people shal be willing in the day of thy power, a people of willingnesses,
it is not the Chariot of Amminadab. It is a description of God's people in Gospel times that they shall be a willing people, Thy people shall be willing in the day of thy power, a people of willingnesses,
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as it is in the original;
as it is in the original;
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but a man from whom the Spirit of God is withdrawn, he is carried to do good, not so much out of content, as by a compulsory act:
but a man from whom the Spirit of God is withdrawn, he is carried to do good, not so much out of content, as by a compulsory act:
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he comes to duty as a Bear to the stake, or a childe goes to schoole, which doth nothing but what is commanded, with much regreet,
he comes to duty as a Bear to the stake, or a child Goes to school, which does nothing but what is commanded, with much regreet,
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and much backwardness, with little willingness;
and much backwardness, with little willingness;
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he is rather drawn then led to duty, co• … strained to do good out of a dreadful awe of hell,
he is rather drawn then led to duty, co• … strained to do good out of a dreadful awe of hell,
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and some hope of heaven, or to still the clamouring of a craving natural conscience;
and Some hope of heaven, or to still the clamouring of a craving natural conscience;
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when the Spirit is with drawn thou comest not to duty so willingly as in former time.
when the Spirit is with drawn thou Comest not to duty so willingly as in former time.
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2. Neither so preparedly as thon wast wont to do.
2. Neither so preparedly as thon wast wont to do.
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In former time you could do as Abraham did, leave his cattel and his servants in the valley, shake off clogges which might hinder and divert you;
In former time you could do as Abraham did, leave his cattle and his Servants in the valley, shake off clogs which might hinder and divert you;
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when you prayed, you would use consideration; when you heard, preparation; and when you received the Sacrament, examination:
when you prayed, you would use consideration; when you herd, preparation; and when you received the Sacrament, examination:
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but now the Spirit of God being with-drawn, thou layest aside those preparitory duties, which are so helpful to us in those duties wherein we have communion with God.
but now the Spirit of God being withdrawn, thou layest aside those preparitory duties, which Are so helpful to us in those duties wherein we have communion with God.
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The soul was wont to trimme her self as a bride when she went into the King to injoy communion with the great God,
The soul was wont to trim her self as a bride when she went into the King to enjoy communion with the great God,
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but now is grown carelesse in this preparation, it is a signe the Spirit is withdrawn.
but now is grown careless in this preparation, it is a Signen the Spirit is withdrawn.
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3. Thou hast not so much complacency of heart in holy duties as formerly. Those duties which heretofore have been done as a delight, are now as a task;
3. Thou hast not so much complacency of heart in holy duties as formerly. Those duties which heretofore have been done as a delight, Are now as a task;
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formerly they were as sweet as honey to thy taste, but now thou findest no more relish in them then in the white of an egge;
formerly they were as sweet as honey to thy taste, but now thou Findest no more relish in them then in the white of an egg;
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time was when thou couldest say with the Psalmist, I was glad when they said, Come and let us go up unto the house of the Lord, and thy esteeme of the worship of God such, that thou couldest say with David, That one day in the house of the Lord was better then a thousand else-where:
time was when thou Couldst say with the Psalmist, I was glad when they said, Come and let us go up unto the house of the Lord, and thy esteem of the worship of God such, that thou Couldst say with David, That one day in the house of the Lord was better then a thousand elsewhere:
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But alas, where is this delight now? now duty is as a burden, not as a preasure. But alas, where is this delight now? now duty is as a burden, not as a pressure.
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4. It is an argument of a gradual with-drawing of the Spirit, when thou dost not do duty so frequently as formerly.
4. It is an argument of a gradual withdrawing of the Spirit, when thou dost not do duty so frequently as formerly.
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Heretofore thou couldest pray seven times a day with David, or three times a day with Daniel; but now not three times a week:
Heretofore thou Couldst pray seven times a day with David, or three times a day with daniel; but now not three times a Week:
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how are the frequency of thy •uties abated? to such I would say, Consider 1. Thou hast not fewer enemies now then formerly,
how Are the frequency of thy •uties abated? to such I would say, Consider 1. Thou hast not fewer enemies now then formerly,
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and therefore why shouldest thou be lesse in duty? the watchfulnesse of the enemy is an taged by our sloth and security. 2. Neither have you lesse temptations then you had,
and Therefore why Shouldst thou be less in duty? the watchfulness of the enemy is an tagged by our sloth and security. 2. Neither have you less temptations then you had,
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and therefore why should you not be frequent in prayer to be delivered out of them? Watch and pray, that you fall not into temptation, said our Saviour, Mat. 26.41. 3. Neither fewer sinnes then formerly, it may be more;
and Therefore why should you not be frequent in prayer to be Delivered out of them? Watch and pray, that you fallen not into temptation, said our Saviour, Mathew 26.41. 3. Neither fewer Sins then formerly, it may be more;
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and therefore why shouldest thou be lesse in prayer for pardon.
and Therefore why Shouldst thou be less in prayer for pardon.
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He that doth often offend, he had need often to ask forgivenesse. 4. You have not lesse need of grace then formerly, it may be more;
He that does often offend, he had need often to ask forgiveness. 4. You have not less need of grace then formerly, it may be more;
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and therefore why art thon lesse in duty to God for supply of grace? If thou art lesse frequent in holy duties then formerly, it is an argument that the Spirit is gradually with-drawn from thee.
and Therefore why art thon less in duty to God for supply of grace? If thou art less frequent in holy duties then formerly, it is an argument that the Spirit is gradually withdrawn from thee.
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5. If thou hast not that fervency in holy duties as formerly, it is a shrewd signe that thou art very much decayed in grace.
5. If thou hast not that fervency in holy duties as formerly, it is a shrewd Signen that thou art very much decayed in grace.
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This is made a note of the decay of the Church of Ephesus, Neverthelesse I have somewhat against thee, This is made a note of the decay of the Church of Ephesus, Nevertheless I have somewhat against thee,
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because thou hast left thy first love. He doth not say, thou hast lost, but thou hast left thy first love;Because thou hast left thy First love. He does not say, thou hast lost, but thou hast left thy First love;
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grace may be left, but not lost:
grace may be left, but not lost:
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that first affection which thou haddest in the ways of God, thou hast left that, thou art decayed in these affections.
that First affection which thou Hadst in the ways of God, thou hast left that, thou art decayed in these affections.
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Hierom chides the slothful in prayer, What, said he, do you think that Jonas prayed so in the sea,Hieronymus chides the slothful in prayer, What, said he, do you think that Jonah prayed so in the sea,
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or Daniel amongst the lions, or the Thief on the Crosse, as you do? Many men they are so left of the Spirit, that they are come into that state which Austine complaines of in his time:
or daniel among the Lions, or the Thief on the Cross, as you do? Many men they Are so left of the Spirit, that they Are come into that state which Augustine complains of in his time:
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Many men at the beginning of their conversion they will pray feelingly, bu• in tract of time they will pray coldly, negligently, and languidly; Many men At the beginning of their conversion they will pray feelingly, bu• in tract of time they will pray coldly, negligently, and languidly;
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they lose those affection• which once they had. They had need stir up the fire that lies hid in the ashes.
they loose those affection• which once they had. They had need stir up the fire that lies hid in the Ashes.
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6. It is an argument of the Spirits with-drawing, when a man performes duty lesse composedly then formerly. 6. It is an argument of the Spirits withdrawing, when a man performs duty less composedly then formerly.
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Distractions break in, and wandring thoughts go out;
Distractions break in, and wandering thoughts go out;
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holy motions they are declining and transient, when they have not such a fixed abiding on the heart as formerly;
holy motions they Are declining and Transient, when they have not such a fixed abiding on the heart as formerly;
j n2 pns32 vbr vvg cc j, c-crq pns32 vhb xx d dt j-vvn vvg p-acp dt n1 c-acp av-j;
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this is a signe of a gradual departure of the Spirit.
this is a Signen of a gradual departure of the Spirit.
d vbz dt n1 pp-f dt j-jn n1 pp-f dt n1.
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For where the Spirit of God is, there it doth establish and fix the heart in holy duties,
For where the Spirit of God is, there it does establish and fix the heart in holy duties,
p-acp c-crq dt n1 pp-f np1 vbz, a-acp pn31 vdz vvi cc vvi dt n1 p-acp j n2,
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and therefore David prayes, Establish me by thy free Spirit;
and Therefore David prays, Establish me by thy free Spirit;
cc av np1 vvz, vvb pno11 p-acp po21 j n1;
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but when there is much unconstancy, and inconsistency in the heart, it is a signe that the Spirit in part, departed from that soul.
but when there is much unconstancy, and inconsistency in the heart, it is a Signen that the Spirit in part, departed from that soul.
p-acp c-crq pc-acp vbz d n1, cc n1 p-acp dt n1, pn31 vbz dt n1 cst dt n1 p-acp n1, vvn p-acp d n1.
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7. If thou art under the use of duty not so fruitful as in former time.
7. If thou art under the use of duty not so fruitful as in former time.
crd cs pns21 vb2r p-acp dt n1 pp-f n1 xx av j c-acp p-acp j n1.
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Duties formerly took an impression on thy heart, as a signet on soft wax; but now they make no more impression then a seal upon a marble;
Duties formerly took an impression on thy heart, as a signet on soft wax; but now they make no more impression then a seal upon a Marble;
n2 av-j vvd dt n1 p-acp po21 n1, c-acp dt n1 p-acp j n1; cc-acp av pns32 vvb av-dx dc n1 cs dt n1 p-acp dt n1;
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formerly the ordinances came upon thy soul as raine upon the valleys, now they are as water poured out upon a wrock.
formerly the ordinances Come upon thy soul as rain upon the valleys, now they Are as water poured out upon a wrock.
av-j dt n2 vvd p-acp po21 n1 p-acp n1 p-acp dt n2, av pns32 vbr p-acp n1 vvd av p-acp dt n1.
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Many men they lie under ordinances without profit, and like unto the Cypress-tree, of which it is said, that it is a tree that is very good for sent and for sight, but yet unfruitful.
Many men they lie under ordinances without profit, and like unto the Cypress tree, of which it is said, that it is a tree that is very good for sent and for sighed, but yet unfruitful.
av-d n2 pns32 vvb p-acp n2 p-acp n1, cc av-j p-acp dt n1, pp-f r-crq pn31 vbz vvn, cst pn31 vbz dt n1 cst vbz av j c-acp vvn cc p-acp n1, cc-acp av j.
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Many Christians are like unto this tree, they grow in Gods garden, and they are good in the sight of others;
Many Christians Are like unto this tree, they grow in God's garden, and they Are good in the sighed of Others;
av-d np1 vbr av-j p-acp d n1, pns32 vvb p-acp ng1 n1, cc pns32 vbr j p-acp dt n1 pp-f n2-jn;
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but yet they bring not forth fruit.
but yet they bring not forth fruit.
cc-acp av pns32 vvb xx av n1.
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If thou art not a fruitful tree in the garden of grace, it is an argument, that the Spirit of grace is withheld from thee.
If thou art not a fruitful tree in the garden of grace, it is an argument, that the Spirit of grace is withheld from thee.
cs pns21 vb2r xx dt j n1 p-acp dt n1 pp-f n1, pn31 vbz dt n1, cst dt n1 pp-f n1 vbz vvn p-acp pno21.
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8. It is an argument of a gradual departure of the Spirit, when thou continuest in the use of duty, not so spiritual as in former time.
8. It is an argument of a gradual departure of the Spirit, when thou Continuest in the use of duty, not so spiritual as in former time.
crd pn31 vbz dt n1 pp-f dt j-jn n1 pp-f dt n1, c-crq pns21 vv2 p-acp dt n1 pp-f n1, xx av j c-acp p-acp j n1.
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This appears in two regards. 1. When there is lesse grace exercised. 2. When there are more sins committed in the performance of duty.
This appears in two regards. 1. When there is less grace exercised. 2. When there Are more Sins committed in the performance of duty.
np1 vvz p-acp crd n2. crd c-crq a-acp vbz dc n1 vvn. crd c-crq a-acp vbr dc n2 vvn p-acp dt n1 pp-f n1.
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1. When there is lesse grace exercised in duty;
1. When there is less grace exercised in duty;
crd c-crq a-acp vbz dc n1 vvn p-acp n1;
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as if there be lesse affection, lesse zeal, lesse delight, lesse love, lesse joy, and lesse heavenly mindedness then there was found in thee in years past, it is an argument of a gradual departure of the Spirit.
as if there be less affection, less zeal, less delight, less love, less joy, and less heavenly Mindedness then there was found in thee in Years past, it is an argument of a gradual departure of the Spirit.
c-acp cs pc-acp vbb dc n1, dc n1, dc n1, dc n1, dc n1, cc av-dc j n1 av a-acp vbds vvn p-acp pno21 p-acp n2 j, pn31 vbz dt n1 pp-f dt j-jn n1 pp-f dt n1.
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2. If thou committest more sinnes in the doing of duty;
2. If thou Committest more Sins in the doing of duty;
crd cs pns21 vv2 av-dc n2 p-acp dt vdg pp-f n1;
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as if there be more spiritual pride, more carnal dependance, more selfe-ends, more wandring thoughts, more irreverence of God, more hardnesse of heart,
as if there be more spiritual pride, more carnal dependence, more self-ends, more wandering thoughts, more irreverence of God, more hardness of heart,
c-acp cs pc-acp vbi av-dc j n1, av-dc j n1, dc n2, av-dc j-vvg n2, dc n1 pp-f np1, dc n1 pp-f n1,
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and wearinesse of spirit in holy exercises, this shews the abundance of sinne in thee, and is an argument of the Spirits withdrawing.
and weariness of Spirit in holy exercises, this shows the abundance of sin in thee, and is an argument of the Spirits withdrawing.
cc n1 pp-f n1 p-acp j n2, d vvz dt n1 pp-f n1 p-acp pno21, cc vbz dt n1 pp-f dt n2 vvg.
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I appeale to your own consciences, judge your selves, whether some, or all of these symptoms may not be found in you,
I appeal to your own Consciences, judge your selves, whither Some, or all of these symptoms may not be found in you,
pns11 vvb p-acp po22 d n2, vvb po22 n2, cs d, cc d pp-f d n2 vmb xx vbi vvn p-acp pn22,
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and whether this in particular that thou doest duty less spiritually then formerly? thou hast more sinnes,
and whither this in particular that thou dost duty less spiritually then formerly? thou hast more Sins,
cc cs d p-acp j cst pns21 vd2 n1 av-dc av-j av av-j? pns21 vh2 dc n2,
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and lesse grace exercised in it. I may illustrate this by a Simile.
and less grace exercised in it. I may illustrate this by a Simile.
cc dc n1 vvn p-acp pn31. pns11 vmb vvi d p-acp dt n1.
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You never see a crow pitch upon a living man, but if the man be dead,
You never see a crow pitch upon a living man, but if the man be dead,
pn22 av-x vvi dt n1 n1 p-acp dt j-vvg n1, cc-acp cs dt n1 vbb j,
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and lie in a ditch, then how will every bird of prey fasten on him? You never see wormes creep upon a living man,
and lie in a ditch, then how will every bird of prey fasten on him? You never see worms creep upon a living man,
cc vvi p-acp dt n1, av q-crq vmb d n1 pp-f n1 vvi p-acp pno31? pn22 av-x vvi n2 vvi p-acp dt j-vvg n1,
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but let him be once dead, and his soul once departed, how soone will wormes and vermine devoure his carcase? I only accomodate this Simile to this end:
but let him be once dead, and his soul once departed, how soon will worms and vermin devour his carcase? I only accommodate this Simile to this end:
cc-acp vvb pno31 vbb a-acp j, cc po31 n1 a-acp vvd, c-crq av vmb n2 cc n1 vvi po31 n1? pns11 av-j vvi d n1 p-acp d n1:
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That what the soul is to the body, that is the Spirit of God to the soul;
That what the soul is to the body, that is the Spirit of God to the soul;
cst r-crq dt n1 vbz p-acp dt n1, cst vbz dt n1 pp-f np1 p-acp dt n1;
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while the soul is with the body, a crow, or a bird of prey will not fasten on it;
while the soul is with the body, a crow, or a bird of prey will not fasten on it;
cs dt n1 vbz p-acp dt n1, dt n1, cc dt n1 pp-f n1 vmb xx vvi p-acp pn31;
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whilest the Spirit of God quickens thee, vermine-lusts will not seize upon thee;
whilst the Spirit of God quickens thee, vermine-lusts will not seize upon thee;
cs dt n1 pp-f np1 vvz pno21, n2 vmb xx vvi p-acp pno21;
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but if once the Spirit of God which is the life of thy soul be withdrawn,
but if once the Spirit of God which is the life of thy soul be withdrawn,
cc-acp cs a-acp dt n1 pp-f np1 r-crq vbz dt n1 pp-f po21 n1 vbi vvn,
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then what swarmes of vermine-lusts will fasten on thy heart in all the dnties thou performest to God? what a cage of unclean birds, what a receptacle of devils will thy heart be,
then what swarms of vermine-lusts will fasten on thy heart in all the Duties thou performest to God? what a cage of unclean Birds, what a receptacle of Devils will thy heart be,
av q-crq n2 pp-f n2 vmb vvi p-acp po21 n1 p-acp d dt n2 pns21 vv2 p-acp np1? q-crq dt n1 pp-f j n2, r-crq dt n1 pp-f n2 vmb po21 n1 vbi,
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if the Spirit of God be but once with-drawn from thee? 9. Thou mayest know if the Spirit be withdrawn by this;
if the Spirit of God be but once withdrawn from thee? 9. Thou Mayest know if the Spirit be withdrawn by this;
cs dt n1 pp-f np1 vbb p-acp a-acp j p-acp pno21? crd pns21 vm2 vvi cs dt n1 vbb vvn p-acp d;
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if thou settest not upon duty so carefully and diligently as thou hast done in former time, thou dost with more negligence set upon the performance of duties, rush hand over head (as we say) upon it.
if thou settest not upon duty so carefully and diligently as thou hast done in former time, thou dost with more negligence Set upon the performance of duties, rush hand over head (as we say) upon it.
cs pns21 vv2 xx p-acp n1 av av-j cc av-j c-acp pns21 vh2 vdn p-acp j n1, pns21 vd2 p-acp dc n1 vvn p-acp dt n1 pp-f n2, vvb n1 p-acp n1 (c-acp pns12 vvb) p-acp pn31.
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— When the Spirit of God is withdrawn from a soul, it wi• … grow carelesse in holy duties, in two respects. 1. thou wilt be careless of the manner how thou dost it,
— When the Spirit of God is withdrawn from a soul, it wi• … grow careless in holy duties, in two respects. 1. thou wilt be careless of the manner how thou dost it,
— c-crq dt n1 pp-f np1 vbz vvn p-acp dt n1, pn31 n1 … vvb j p-acp j n2, p-acp crd n2. crd pns21 vm2 vbi j pp-f dt n1 c-crq pns21 vd2 pn31,
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and never take care how to make thy Spirit meet for its performance.
and never take care how to make thy Spirit meet for its performance.
cc av-x vvb n1 c-crq pc-acp vvi po21 n1 vvi p-acp po31 n1.
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— And then secondly, thou wilt never take care for the end of duty, that thy soul may be bettered by it,
— And then secondly, thou wilt never take care for the end of duty, that thy soul may be bettered by it,
— cc av ord, pns21 vm2 av-x vvi n1 p-acp dt n1 pp-f n1, cst po21 n1 vmb vbi vvn p-acp pn31,
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and thou made more meet for the enjoyment of God.
and thou made more meet for the enjoyment of God.
cc pns21 vvn av-dc j p-acp dt n1 pp-f np1.
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10. If the Spirit be withdrawn thou mayest know it by this, that thou continuest not in the use of duty,
10. If the Spirit be withdrawn thou Mayest know it by this, that thou Continuest not in the use of duty,
crd cs dt n1 vbb vvn pns21 vm2 vvi pn31 p-acp d, cst pns21 vv2 xx p-acp dt n1 pp-f n1,
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so practically, and influencially, as in former time; the meaning of this is in such a case.
so practically, and influencially, as in former time; the meaning of this is in such a case.
av av-j, cc av-j, c-acp p-acp j n1; dt n1 pp-f d vbz p-acp d dt n1.
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1063
Good duties done have not such an influence to the bettering of our conversation.
Good duties done have not such an influence to the bettering of our Conversation.
j n2 vdn vhb xx d dt n1 p-acp dt n-vvg pp-f po12 n1.
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God never ordained duties for themselves, that you might rest in them, but for other ends, in order to your lives and conversations,
God never ordained duties for themselves, that you might rest in them, but for other ends, in order to your lives and conversations,
np1 av-x vvn n2 p-acp px32, cst pn22 vmd vvi p-acp pno32, cc-acp p-acp j-jn n2, p-acp n1 p-acp po22 n2 cc n2,
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therefore sayes the Apostle, If we live in the Spirit, let us also walk in the Spirit.
Therefore Says the Apostle, If we live in the Spirit, let us also walk in the Spirit.
av vvz dt n1, cs pns12 vvb p-acp dt n1, vvb pno12 av vvi p-acp dt n1.
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Those duties wherein the Spirit assists us should have an influence upon our lives;
Those duties wherein the Spirit assists us should have an influence upon our lives;
d n2 c-crq dt n1 vvz pno12 vmd vhi dt n1 p-acp po12 n2;
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thou therefore which art constant in holy duties, and those duties have no influence upon thy heart, thou art a great hearer,
thou Therefore which art constant in holy duties, and those duties have no influence upon thy heart, thou art a great hearer,
pns21 av r-crq n1 j p-acp j n2, cc d n2 vhb dx n1 p-acp po21 n1, pns21 vb2r dt j n1,
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but not a godly liver, a great professor, but thy practice doth not hold-level with thy profession, this is an argument that thy duties do not carry a saving influence unto thy life;
but not a godly liver, a great professor, but thy practice does not hold-level with thy profession, this is an argument that thy duties do not carry a Saving influence unto thy life;
cc-acp xx dt j n1, dt j n1, cc-acp po21 n1 vdz xx j p-acp po21 n1, d vbz dt n1 cst po21 n2 vdb xx vvi dt j-vvg n1 p-acp po21 n1;
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1069
thou canst pray well, but thou doest not live well;
thou Canst pray well, but thou dost not live well;
pns21 vm2 vvi av, cc-acp pns21 vd2 xx vvi av;
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thou art a good man upon thy knee, but a bad man in thy trade, this is an argument that the Spirit of God is withdrawn from thee.
thou art a good man upon thy knee, but a bad man in thy trade, this is an argument that the Spirit of God is withdrawn from thee.
pns21 vb2r dt j n1 p-acp po21 n1, cc-acp dt j n1 p-acp po21 n1, d vbz dt n1 cst dt n1 pp-f np1 vbz vvn p-acp pno21.
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Now look over your hearts and examine them in all these particulars, and see whether the Spirit of God be not departed from thee,
Now look over your hearts and examine them in all these particulars, and see whither the Spirit of God be not departed from thee,
av vvb a-acp po22 n2 cc vvi pno32 p-acp d d n2-j, cc vvb cs dt n1 pp-f np1 vbb xx vvn p-acp pno21,
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yea or no? — I now come to the Application hereof.
yea or no? — I now come to the Application hereof.
uh cc uh-dx? — pns11 av vvb p-acp dt n1 av.
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1073
Shall be of comfort, lest any thing which I have said should be a discouragement to any perplexed conscience;
Shall be of Comfort, lest any thing which I have said should be a discouragement to any perplexed conscience;
vmb vbi pp-f n1, cs d n1 r-crq pns11 vhb vvd vmd vbi dt n1 p-acp d j-vvn n1;
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and there are four words of comfort I shall lay down for such.
and there Are four words of Comfort I shall lay down for such.
cc pc-acp vbr crd n2 pp-f n1 pns11 vmb vvi a-acp p-acp d.
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1. Consider, that though the quickenings of the Spirit may be withdrawn from a godly man,
1. Consider, that though the quickenings of the Spirit may be withdrawn from a godly man,
crd np1, cst cs dt n2-vvg pp-f dt n1 vmb vbi vvn p-acp dt j n1,
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1076
yet the presence of the Spirit can never be withdrawn; and therefore, oh beleever, lie not down in despaire, and despondence.
yet the presence of the Spirit can never be withdrawn; and Therefore, o believer, lie not down in despair, and despondence.
av dt n1 pp-f dt n1 vmb av-x vbi vvn; cc av, uh n1, vvb xx a-acp p-acp n1, cc n1.
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1077
The Spirit to thee is but as the Sun under a cloud, it is in the firmament still:
The Spirit to thee is but as the Sun under a cloud, it is in the firmament still:
dt n1 p-acp pno21 vbz p-acp p-acp dt n1 p-acp dt n1, pn31 vbz p-acp dt n1 av:
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1078
so is the Spirit in thy heart, and though it be under a cloud as to the influence of it,
so is the Spirit in thy heart, and though it be under a cloud as to the influence of it,
av vbz dt n1 p-acp po21 n1, cc cs pn31 vbb p-acp dt n1 c-acp p-acp dt n1 pp-f pn31,
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yet it is constantly with thee as to its presence.
yet it is constantly with thee as to its presence.
av pn31 vbz av-j p-acp pno21 p-acp p-acp po31 n1.
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1080
A Believer may have the truth and being of grace in him, though not the comfort of it.
A Believer may have the truth and being of grace in him, though not the Comfort of it.
dt n1 vmb vhi dt n1 cc vbg pp-f n1 p-acp pno31, cs xx dt n1 pp-f pn31.
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2. Consider then, Oh childe of God, who sayest that these symptoms discover the departure of the Spirit from thee.
2. Consider then, O child of God, who Sayest that these symptoms discover the departure of the Spirit from thee.
crd np1 av, uh n1 pp-f np1, q-crq vv2 d d n2 vvi dt n1 pp-f dt n1 p-acp pno21.
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1082
Why, remember that God did never continue the Spirit in its motions and workings alwayes alike in any godly man.
Why, Remember that God did never continue the Spirit in its motions and workings always alike in any godly man.
uh-crq, vvb cst np1 vdd av-x vvi dt n1 p-acp po31 n2 cc n2 av av-j p-acp d j n1.
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1083
It is with thy soul in this case as with natural things: in the water of the sea there is an Ebbing and Flowing:
It is with thy soul in this case as with natural things: in the water of the sea there is an Ebbing and Flowing:
pn31 vbz p-acp po21 n1 p-acp d n1 c-acp p-acp j n2: p-acp dt n1 pp-f dt n1 pc-acp vbz dt j-vvg cc vvg:
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1084
in the seasons of the year there is the Winter, as well as the Summer; and the Autum, as well as the Spring:
in the seasons of the year there is the Winter, as well as the Summer; and the Autumn, as well as the Spring:
p-acp dt n2 pp-f dt n1 pc-acp vbz dt n1, c-acp av c-acp dt n1; cc dt n1, c-acp av c-acp dt n1:
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1085
as it is thus with the times and seasons in natural things, so also is it in Spiritual things;
as it is thus with the times and seasons in natural things, so also is it in Spiritual things;
c-acp pn31 vbz av p-acp dt n2 cc n2 p-acp j n2, av av vbz pn31 p-acp j n2;
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1086
the Spirit of God was never continued to all men alike, but there are Ebbings and Flowings of it.
the Spirit of God was never continued to all men alike, but there Are Ebbings and Flowings of it.
dt n1 pp-f np1 vbds av-x vvn p-acp d n2 av, cc-acp pc-acp vbr n2-vvg cc n2-vvg pp-f pn31.
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1087
As it is in the Aire, so it is in the heart, sometimes it is clear, and sometimes cloudy.
As it is in the Air, so it is in the heart, sometime it is clear, and sometime cloudy.
p-acp pn31 vbz p-acp dt n1, av pn31 vbz p-acp dt n1, av pn31 vbz j, cc av j.
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1088
The Sunne in the firmament, it is alwaies there, yet it doth not always give the same warmth and heat and influence upon the earth.
The Sun in the firmament, it is always there, yet it does not always give the same warmth and heat and influence upon the earth.
dt n1 p-acp dt n1, pn31 vbz av a-acp, av pn31 vdz xx av vvi dt d n1 cc n1 cc n1 p-acp dt n1.
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1089
What is true of the Sunne in this respect, is also of the Spirit of God in the hearts of his;
What is true of the Sun in this respect, is also of the Spirit of God in the hearts of his;
q-crq vbz j pp-f dt n1 p-acp d n1, vbz av pp-f dt n1 pp-f np1 p-acp dt n2 pp-f png31;
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1090
it hath not always the same influence upon the heart.
it hath not always the same influence upon the heart.
pn31 vhz xx av dt d n1 p-acp dt n1.
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The time may be that thou mayest be in thy winter, wherein thy graces may not have a verdure,
The time may be that thou Mayest be in thy winter, wherein thy graces may not have a verdure,
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and greennesse, and yet still the Spirit is in thee, and will in the spring-time cause thee to flourish.
and greenness, and yet still the Spirit is in thee, and will in the springtime cause thee to flourish.
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The tree may have life in the root, when during the Winter-season it may have neither leaves, nor blosoms, nor fruit.
The tree may have life in the root, when during the Winter season it may have neither leaves, nor blosoms, nor fruit.
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A childe of God may have his life hid in Christ, the root of all spiritual life,
A child of God may have his life hid in christ, the root of all spiritual life,
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though it may be winter-season sometimes with him both in respect of the growth, exercise and comfort of grace.
though it may be Winter season sometime with him both in respect of the growth, exercise and Comfort of grace.
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3. Remember that Jesus Christ doth know that thou canst not all thy life-time performe du• … without infirmity,
3. remember that jesus christ does know that thou Canst not all thy lifetime perform du• … without infirmity,
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and therefore he had his perfect righteousnesse, to cover thy imperfect duties; and this should greatly establish the hearts of poor Christians.
and Therefore he had his perfect righteousness, to cover thy imperfect duties; and this should greatly establish the hearts of poor Christians.
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It is a good note which one hath upon Cant. 3.6.
It is a good note which one hath upon Cant 3.6.
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It is said there, Who is this that cometh out of the wildernesse, like pillars of smoak, perfumed with myrrhe,
It is said there, Who is this that comes out of the Wilderness, like pillars of smoke, perfumed with myrrh,
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and frankincense? By him who came out of the wildernesse is not meant Christ, but the spouse of Christ.and frankincense? By him who Come out of the Wilderness is not meant christ, but the spouse of christ.
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Now here observe two things, she comes out of the wildernesse. — That the Church may be an afflicted Church, though a Religious Church.
Now Here observe two things, she comes out of the Wilderness. — That the Church may be an afflicted Church, though a Religious Church.
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It alludes to the great trials by which God exercised his people with when he led them through the wildernesse of Canaan. And then she is said to come out of the Wildernesse like a Pillar of smoak:
It alludes to the great trials by which God exercised his people with when he led them through the Wilderness of Canaan. And then she is said to come out of the Wilderness like a Pillar of smoke:
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Now what is meant by that? A Divine gives this sense of it: Gods people they may have smoky duties, blackt with many foul infirmities;
Now what is meant by that? A Divine gives this sense of it: God's people they may have smoky duties, blacked with many foul infirmities;
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they may be Pillars of smoak: thy duties may be much sooted;
they may be Pillars of smoke: thy duties may be much sooted;
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but now what is thy comfort? though it be said the Spouse came out like a Pillar of smoak,
but now what is thy Comfort? though it be said the Spouse Come out like a Pillar of smoke,
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yet she was perfumed with myrrh and frankincense; that is, she had the righteousnesse of Jesus Christ to perfume her duties;
yet she was perfumed with myrrh and frankincense; that is, she had the righteousness of jesus christ to perfume her duties;
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he perfumes my duties with the myrrh of his own righteousnesse. And when the prayers of the Saints which are compared to incense, Psal. 142.2. are offered by Christ, they go up to heaven as a most sweet and acceptable sacrifice, far more acceptable and welcome then the costly evaporations of the most pretious Arabian gummes.
he perfumes my duties with the myrrh of his own righteousness. And when the Prayers of the Saints which Are compared to incense, Psalm 142.2. Are offered by christ, they go up to heaven as a most sweet and acceptable sacrifice, Far more acceptable and welcome then the costly evaporations of the most precious Arabian gums.
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Oh then let this bear up thy heart;
O then let this bear up thy heart;
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thou art black by reason of thy infirmities, yet there is a perfume which can sweeten all thy duties.
thou art black by reason of thy infirmities, yet there is a perfume which can sweeten all thy duties.
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Hence it is said, That the Angel came and stood at the Altar having a golden censer,
Hence it is said, That the Angel Come and stood At the Altar having a golden censer,
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and there was given unto him much incense, that he should offer it with the prayers of all the Saints upon the golden Altar which was before the throne. and there was given unto him much incense, that he should offer it with the Prayers of all the Saints upon the golden Altar which was before the throne.
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This doth not make for the Popish opinion, as if we should use the Mediation of Angels; This does not make for the Popish opinion, as if we should use the Mediation of Angels;
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but by the Angel here is not meant a created Angel of the Lord, but the Angel of the Covenant who is the Lord;
but by the Angel Here is not meant a created Angel of the Lord, but the Angel of the Covenant who is the Lord;
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and what was his office? he had much incense, and this much incense he offered with the prayers of the Saints, all the people of God they share in the righteousnesse of Jesus Christ, to cover their imperfect duties.
and what was his office? he had much incense, and this much incense he offered with the Prayers of the Saints, all the people of God they share in the righteousness of jesus christ, to cover their imperfect duties.
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And then it is said, that the smoak of the inoense which came with the prayers of the Saints, ascended up before God out of the Angels hand;
And then it is said, that the smoke of the inoense which Come with the Prayers of the Saints, ascended up before God out of the Angels hand;
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that is, the righteousnesse of Jesus Christ is sented with the prayers of the Saints unto the Lord, whereby they are accepted.
that is, the righteousness of jesus christ is scented with the Prayers of the Saints unto the Lord, whereby they Are accepted.
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4. And lastly, this may be your comfort, though thou canst not performe duty without infirmity,
4. And lastly, this may be your Comfort, though thou Canst not perform duty without infirmity,
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yet thou doest performe duty without known hypocrisie;
yet thou dost perform duty without known hypocrisy;
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though thou doest offend in the manner of performance, yet thou wouldest not be false in the end or principle of thy doing:
though thou dost offend in the manner of performance, yet thou Wouldst not be false in the end or principle of thy doing:
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the sincerity of thy heart herein may be thy comfort, and from such, though the Spirit may withdraw for a while,
the sincerity of thy heart herein may be thy Comfort, and from such, though the Spirit may withdraw for a while,
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yet 'twill not be long before it return again;
yet it'll not be long before it return again;
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who though to humble thee, he may for a while withdraw in anger, yet he will returne again;
who though to humble thee, he may for a while withdraw in anger, yet he will return again;
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In a little moment have I hid my face and forsaken thee, but I will gather thee with everlasting mercy. In a little moment have I hid my face and forsaken thee, but I will gather thee with everlasting mercy.
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SERMON. VII. SERMON. VII.
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At Lawrence Jury, London, Novemb. 24. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not alwayes strive with man, &c. I Proceed Now to some farther use and Application of this point, which I shall do by laying down some particular inferences, directions or positions, concerning the withdrawings of Gods Spirit.
At Lawrence Jury, London, November 24. 1650. GEN. 6. verse 3. And the Lord said, My Spirit shall not always strive with man, etc. I Proceed Now to Some farther use and Application of this point, which I shall do by laying down Some particular inferences, directions or positions, Concerning the withdrawings of God's Spirit.
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Be convinced of the great need you stand in of having the motions of the Spirit vouchsafed and continued to you;
Be convinced of the great need you stand in of having the motions of the Spirit vouchsafed and continued to you;
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and that upon a fourfold ground.
and that upon a fourfold ground.
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1. If you consider the weaknesse and disability of our natures to holy motions, as well as to holy actions.
1. If you Consider the weakness and disability of our nature's to holy motions, as well as to holy actions.
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A man is not only weak to act good, but is weak to any holy motion, A man is not only weak to act good, but is weak to any holy motion,
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therefore sayes the Apostle, It is the Lord which works in us both to Will and to do;
Therefore Says the Apostle, It is the Lord which works in us both to Will and to do;
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the very desire of the soul after good, it is a thing above nature, it comes from God,
the very desire of the soul After good, it is a thing above nature, it comes from God,
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and therefore the same Apostle, (sayes he) We are not sufficient of our selves to think any thing as of our selves,
and Therefore the same Apostle, (Says he) We Are not sufficient of our selves to think any thing as of our selves,
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but our sufficiency is of God. The inferior orbes move as they are acted, and moved by the superior.but our sufficiency is of God. The inferior orbs move as they Are acted, and moved by the superior.
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A Mole can as easily move the earth from its centre, or a sparrow drink up the waters of the Ocean out of their channels,
A Mole can as Easily move the earth from its centre, or a sparrow drink up the waters of the Ocean out of their channels,
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as thou of thy self have any good motion, or ability to act good;
as thou of thy self have any good motion, or ability to act good;
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all your assistance comes from the Spirit of God, and therefore sayes Saint Paul, If ye through the Spirit do mortifie the deeds of the flesh.
all your assistance comes from the Spirit of God, and Therefore Says Saint Paul, If you through the Spirit do mortify the Deeds of the Flesh.
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Thou art weak in thy self, therefore that should make thee see thy need of the Spirit. Thou art weak in thy self, Therefore that should make thee see thy need of the Spirit.
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2. Consider, not only the weaknesse, but the backwardnesse that is in us unto that which is good.
2. Consider, not only the weakness, but the backwardness that is in us unto that which is good.
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And therefore the Scripture mentions not onely a grieving and quenching, but also a resisting of the Spirit, Acts 7.51.
And Therefore the Scripture mentions not only a grieving and quenching, but also a resisting of the Spirit, Acts 7.51.
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And therefore those phrases of Scripture, Draw me, and I will runne after thee; And None can come unto me except the Father which hath sent me, draw him;
And Therefore those phrases of Scripture, Draw me, and I will run After thee; And None can come unto me except the Father which hath sent me, draw him;
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they denote not only a weaknesse, but an unwillingnesse in us to come, and a backwardnesse also in our hearts to yield subjection to a law of holinesse.
they denote not only a weakness, but an unwillingness in us to come, and a backwardness also in our hearts to yield subjection to a law of holiness.
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Till God by his Spirit make us a willing people in the day of his power. Till God by his Spirit make us a willing people in the day of his power.
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3. Be convinced of the great need you stand in of the Spirit, from those strong resistances that are in your natures to holy motions.
3. Be convinced of the great need you stand in of the Spirit, from those strong resistances that Are in your nature's to holy motions.
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Though grace be of an active nature, yet because there is an indisposition in the subject,
Though grace be of an active nature, yet Because there is an indisposition in the Subject,
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therefore grace must be put on by the Spirit. Fire (you know) it is of an active nature, apt to burne;
Therefore grace must be put on by the Spirit. Fire (you know) it is of an active nature, apt to burn;
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but let fire be put to green or wet wood, the greenesse of the wood resists the prevalency of the flame:
but let fire be put to green or wet wood, the greenesse of the wood resists the prevalency of the flame:
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thus it is with grace in our natures, it is like fire in green wood, there must be much blowing before it will burne;
thus it is with grace in our nature's, it is like fire in green wood, there must be much blowing before it will burn;
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therefore the Apostle uses these words to Timothy, sayes he, Stirre up the gift of God, which is in thee, Blow up the coales.
Therefore the Apostle uses these words to Timothy, Says he, Stir up the gift of God, which is in thee, Blow up the coals.
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There is much resistance in our hearts against the Spirit of God.
There is much resistance in our hearts against the Spirit of God.
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4. You have great need of the Spirits motions, if you consider the abundance of evil motions which will break in upon thy heart,
4. You have great need of the Spirits motions, if you Consider the abundance of evil motions which will break in upon thy heart,
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if the Spirit in its motions be withdrawn What a receptacle for the devil and lusts will thy heart be, if the Spirit absent himself.
if the Spirit in its motions be withdrawn What a receptacle for the Devil and Lustiest will thy heart be, if the Spirit absent himself.
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As smoak comes out of a chimney, so will corruption come out of thy heart.
As smoke comes out of a chimney, so will corruption come out of thy heart.
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As sparks out of a blown fire, so will evil motions come into thy heart when corruption is blown with temptation.
As sparks out of a blown fire, so will evil motions come into thy heart when corruption is blown with temptation.
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Thou art unwilling and backward to good, it must be the Spirit wich must stirre thee up.
Thou art unwilling and backward to good, it must be the Spirit which must stir thee up.
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To this purpose you have a passage in the Prophet Isaiah, He wakeneth me morning by morning, sayes he;
To this purpose you have a passage in the Prophet Isaiah, He wakeneth me morning by morning, Says he;
p-acp d n1 pn22 vhb dt n1 p-acp dt n1 np1, pns31 vvz pno11 n1 p-acp n1, vvz pns31;
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thou hast need to be awakened, and excited by the Spirit of God day by day, because of thy daily indisposition.
thou hast need to be awakened, and excited by the Spirit of God day by day, Because of thy daily indisposition.
pns21 vh2 n1 p-acp vbb vvn, cc vvd p-acp dt n1 pp-f np1 n1 p-acp n1, c-acp pp-f po21 j n1.
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From hence see the need thou hast of the Spirit of God.
From hence see the need thou hast of the Spirit of God.
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It is not enough you be convinced of the need you have of the Spirits motions,
It is not enough you be convinced of the need you have of the Spirits motions,
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but also you should be convinced what a great gulfe of misery you are plunged into if the Spirits motions be restrained;
but also you should be convinced what a great gulf of misery you Are plunged into if the Spirits motions be restrained;
cc-acp av pn22 vmd vbi vvn r-crq dt j n1 pp-f n1 pn22 vbr vvn p-acp cs dt n2 n2 vbb vvn;
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which will appear upon this threefold account.
which will appear upon this threefold account.
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1. It is recorded in Scripture as a great misery, if but the common workings and gifts of Gods Spirit be withdrawn;
1. It is recorded in Scripture as a great misery, if but the Common workings and Gifts of God's Spirit be withdrawn;
crd pn31 vbz vvn p-acp n1 p-acp dt j n1, cs p-acp dt j n2 cc n2 pp-f npg1 n1 vbi vvn;
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and therefore you read what a lamentable complaint Saul made because the Spirit was departed from him, which was but in its common gifts. and Therefore you read what a lamentable complaint Saul made Because the Spirit was departed from him, which was but in its Common Gifts.
cc av pn22 vvb r-crq dt j n1 np1 vvd c-acp dt n1 vbds vvn p-acp pno31, r-crq vbds cc-acp p-acp po31 j n2.
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And so also of Sampson, it is said he wist not that the Spirit was departed from him, that is, the Spirit of fortitude;
And so also of Sampson, it is said he wist not that the Spirit was departed from him, that is, the Spirit of fortitude;
cc av av pp-f np1, pn31 vbz vvn pns31 vvd xx d dt n1 vbds vvn p-acp pno31, cst vbz, dt n1 pp-f n1;
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and is this a lamentation when the Spirit in its common gifts shall be withdrawn? and shall it not be looked upon as a sad misery, and is this a lamentation when the Spirit in its Common Gifts shall be withdrawn? and shall it not be looked upon as a sad misery,
cc vbz d dt n1 c-crq dt n1 p-acp po31 j n2 vmb vbi vvn? cc vmb pn31 xx vbi vvn p-acp p-acp dt j n1,
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when the Spirit in its saving, comforting and sanctifying operation shall be withheld?
when the Spirit in its Saving, comforting and sanctifying operation shall be withheld?
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2. Be convinced hereof, because whilest the Spirit is withdrawn thou art under a constant losse.
2. Be convinced hereof, Because whilst the Spirit is withdrawn thou art under a constant loss.
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I may exemplifie it by this comparison:
I may exemplify it by this comparison:
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Suppose a great Merchant that had a ship at sea, richly laden, and this ship should be neer the harbour,
Suppose a great Merchant that had a ship At sea, richly laden, and this ship should be near the harbour,
vvb dt j n1 cst vhd dt n1 p-acp n1, av-j vvn, cc d n1 vmd vbi av-j dt n1,
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but being becalmed or having crosse windes, it should not be able to come to its haven.
but being becalmed or having cross winds, it should not be able to come to its Haven.
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Now all the while the ship is out, the Merchant is at a daily losse.
Now all the while the ship is out, the Merchant is At a daily loss.
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Make it your case in a spiritual sense, this ship is thy soul, the lading is grace,
Make it your case in a spiritual sense, this ship is thy soul, the lading is grace,
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and the haven is heaven, the gales of winde, are the motions of the Spirit, cross gales that arise, are temptations;
and the Haven is heaven, the gales of wind, Are the motions of the Spirit, cross gales that arise, Are temptations;
cc dt n1 vbz n1, dt n2 pp-f n1, vbr dt n2 pp-f dt n1, j n2 cst vvb, vbr n2;
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now if the motions of the Spirit help thee not, thou wilt not be able to come to the haven:
now if the motions of the Spirit help thee not, thou wilt not be able to come to the Haven:
av cs dt n2 pp-f dt n1 vvb pno21 xx, pns21 vm2 xx vbi j pc-acp vvi p-acp dt n1:
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from hence see your misery without the motions of Gods Spirit.
from hence see your misery without the motions of God's Spirit.
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3. Be convinced of thy misery, because if good motions do not possesse thy heart, multitudes of evil motions will;
3. Be convinced of thy misery, Because if good motions do not possess thy heart, Multitudes of evil motions will;
crd vbb vvn pp-f po21 n1, c-acp cs j n2 vdb xx vvi po21 n1, n2 pp-f j-jn n2 vmb;
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if the house of thy heart be empty of good motions, the devil will enter by evil motions, and dwell there.
if the house of thy heart be empty of good motions, the Devil will enter by evil motions, and dwell there.
cs dt n1 pp-f po21 n1 vbi j pp-f j n2, dt n1 vmb vvi p-acp j-jn n2, cc vvi a-acp.
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Either thy heart is an habitation for the Spirit of God, or else it is a receptacle for the evil spirit with all its sinful motions. Either thy heart is an habitation for the Spirit of God, or Else it is a receptacle for the evil Spirit with all its sinful motions.
d po21 n1 vbz dt n1 p-acp dt n1 pp-f np1, cc av pn31 vbz dt n1 p-acp dt j-jn n1 p-acp d po31 j n2.
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The soul is a restlesse active thing, and when the good Spirit doth not act it, the evil spirit will;
The soul is a restless active thing, and when the good Spirit does not act it, the evil Spirit will;
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the devil will slippe no oportunity that may advantage, he will not let any house long stand empty.
the Devil will slip no opportunity that may advantage, he will not let any house long stand empty.
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What cause have we to be humbled for that receptivenesse that is in our natures to entertaine evil motions from the wicked spirit,
What cause have we to be humbled for that receptivenesse that is in our nature's to entertain evil motions from the wicked Spirit,
q-crq n1 vhb pns12 pc-acp vbi vvn p-acp d n1 cst vbz p-acp po12 n2 pc-acp vvi j-jn n2 p-acp dt j n1,
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and for that backwardnesse in our hearts to entertaine holy motions from the good Spirit. Our natures are as gunpowder to fire, if a spark of temptation fall upon us,
and for that backwardness in our hearts to entertain holy motions from the good Spirit. Our nature's Are as gunpowder to fire, if a spark of temptation fallen upon us,
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how soon are we all on a fire? but to good motions out hearts are as green wood to the fire, what opposition is there in us,
how soon Are we all on a fire? but to good motions out hearts Are as green wood to the fire, what opposition is there in us,
c-crq av vbr pns12 d p-acp dt n1? cc-acp p-acp j n2 av n2 vbr a-acp j-jn n1 p-acp dt n1, r-crq n1 vbz a-acp p-acp pno12,
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and backwardnesse to entertaine them? Evil thoughts in the soul are natural, but good thoughts are supernatural.
and backwardness to entertain them? Evil thoughts in the soul Are natural, but good thoughts Are supernatural.
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Mans heart by, nature is a slaughter-house to holy motions; many good motions hast thou stifled and strangled in thy heart;
men heart by, nature is a slaughterhouse to holy motions; many good motions hast thou stifled and strangled in thy heart;
ng1 n1 p-acp, n1 vbz dt n1 p-acp j n2; d j n2 vh2 pns21 vvn cc vvn p-acp po21 n1;
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but that nature which is a slaughterhouse to good motions, it is a store-house to wicked motions.
but that nature which is a slaughterhouse to good motions, it is a storehouse to wicked motions.
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An evil man out of the evil treasure of his heart, bringeth forth that which is evil, (saith our Saviour) what a natural receptivenesse is there in thy heart, an evil man out of the evil treasure of his heart, brings forth that which is evil, (Says our Saviour) what a natural receptivenesse is there in thy heart,
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for the intertaining of that which is evil?
for the entertaining of that which is evil?
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When the Spirits motions are withdrawn, labour to search and finde out the cause, and then bewaile it;
When the Spirits motions Are withdrawn, labour to search and find out the cause, and then bewail it;
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what injuries, or unkindnesse hast thou done to the Spirit that it is gone? To grieve the Spirit, Eph. 4.30. is more unkindnesse then to resist the Spirit;
what injuries, or unkindness hast thou done to the Spirit that it is gone? To grieve the Spirit, Ephesians 4.30. is more unkindness then to resist the Spirit;
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a man is more troubled for the unkindnesse of a friend, then for all the hatred and opposition of his enemy.
a man is more troubled for the unkindness of a friend, then for all the hatred and opposition of his enemy.
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Surely something is the matter, hast thou not kept thy conscience nasty? it is nastinesse in the dove-house, that causes the dove to leave the house.
Surely something is the matter, hast thou not kept thy conscience nasty? it is nastiness in the dovehouse, that Causes the dove to leave the house.
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Is there not an indulgence of some allowed provoking sinne that the Spirit of God sees in thee? hast thou not quenched the Spirits motions? hast thou not grieved the Spirit;
Is there not an indulgence of Some allowed provoking sin that the Spirit of God sees in thee? hast thou not quenched the Spirits motions? hast thou not grieved the Spirit;
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vexed, resisted, or tempted the Spirit.
vexed, resisted, or tempted the Spirit.
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Search out the cause, and when thou hast found it, then bewaile it, and cry, Wo is me!
Search out the cause, and when thou hast found it, then bewail it, and cry, Woe is me!
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the Spirit would have taken up his residence in my heart, and I would not give him entertainment.
the Spirit would have taken up his residence in my heart, and I would not give him entertainment.
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And so whom I have begg'd with teares and enjoyed with comfort, I have lost through the folly of my sinful doings.
And so whom I have begged with tears and enjoyed with Comfort, I have lost through the folly of my sinful doings.
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If thou hast not yet found out the cause, I would have thee to consult with thy own conscience, which is Gods officer in thee,
If thou hast not yet found out the cause, I would have thee to consult with thy own conscience, which is God's officer in thee,
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and it will give thee a true account if thou wilt hearken to it; ask it these three question:
and it will give thee a true account if thou wilt harken to it; ask it these three question:
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Have not I fallen from my first love as the Ephesians did? Revel. 2.4,5.
Have not I fallen from my First love as the Ephesians did? Revel. 2.4,5.
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Have I not stifled checks of conscience, and the Spirits motions? Have I not prostituted the Spirits motions to servile and base imployments,
Have I not stifled Checks of conscience, and the Spirits motions? Have I not prostituted the Spirits motions to servile and base employments,
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as Simon Magus, for secular advantage and worldly interest? hast thou not addicted thy self to contrary motions? hast thou not been more ready to hearken to the solicitations of the evil spirit,
as Simon Magus, for secular advantage and worldly Interest? hast thou not addicted thy self to contrary motions? hast thou not been more ready to harken to the solicitations of the evil Spirit,
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then to the incitations of the good Spirit? Aske thy conscience; it may be it will give in this answer.
then to the incitations of the good Spirit? Ask thy conscience; it may be it will give in this answer.
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Hath not the Spirit departed because of thy pride and idlenesse and self-conceitednesse? by such like proposals as these to conscience, thou mayest come to know the cause wherefore the Spirit is withdrawn from thee.
Hath not the Spirit departed Because of thy pride and idleness and Self-conceitedness? by such like proposals as these to conscience, thou Mayest come to know the cause Wherefore the Spirit is withdrawn from thee.
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Consider that the withdrawings of the Spirits motions is not alwayes for sinne, but some other higher and greater ends which God hath. —
Consider that the withdrawings of the Spirits motions is not always for sin, but Some other higher and greater ends which God hath. —
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1. It is true that God doth usually withdraw the motions of his Spirit because of sinne,
1. It is true that God does usually withdraw the motions of his Spirit Because of sin,
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and therefore sayes the Prophet Isaiah, Your iniquities have separated between you and your God;
and Therefore Says the Prophet Isaiah, Your iniquities have separated between you and your God;
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and so also the Prophet Micah, They shall cry unto the Lord, but he will not hear them, he will even hide his face from them at that time, and so also the Prophet micah, They shall cry unto the Lord, but he will not hear them, he will even hide his face from them At that time,
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as they have behaved themselve ill in their doings. Usually sinne is the cause for which the Spirit of God withdraws. as they have behaved themselves ill in their doings. Usually sin is the cause for which the Spirit of God withdraws.
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2. This is most true, that if there were not sinne in us, Gods Spirit should never be withdrawn from us;
2. This is most true, that if there were not sin in us, God's Spirit should never be withdrawn from us;
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we should be uncapable of desertion of the Spirit, were it not for sinne in general;
we should be uncapable of desertion of the Spirit, were it not for sin in general;
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and therefore though sinne in general be the causa sine qua non, yet it is not alwayes the cause immediate for which the Spirit withdraws.
and Therefore though sin in general be the causa sine qua non, yet it is not always the cause immediate for which the Spirit withdraws.
cc av cs n1 p-acp n1 vbb dt fw-la fw-la fw-la fw-la, av pn31 vbz xx av dt n1 j p-acp r-crq dt n1 vvz.
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3. Though there be sinne in us, as a cause to us why Gods Spirit departs,
3. Though there be sin in us, as a cause to us why God's Spirit departs,
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yet God doth not alwayes make sinne a cause to himselfe, but it is for some other higher ends.
yet God does not always make sin a cause to himself, but it is for Some other higher ends.
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Divines that handle this subject touching the desertion of the soul, and the withdrawings of Gods Spirit, they distinguish a threefold desertion, upon a threefold cause,
Divines that handle this Subject touching the desertion of the soul, and the withdrawings of God's Spirit, they distinguish a threefold desertion, upon a threefold cause,
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and we have touched upon that already.
and we have touched upon that already.
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1. There may be a desertion which is cautional, not for sinne, but to prevent sin;
1. There may be a desertion which is cautional, not for sin, but to prevent since;
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And thus it was with Paul, There was given to him a thorne in the flesh, a messenger of Satan to buffet him,
And thus it was with Paul, There was given to him a thorn in the Flesh, a Messenger of Satan to buffet him,
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lest he should be exalted above measure. lest he should be exalted above measure.
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And so Peter when he fell in denying Christ, his desertion was cautional, that he might not depend upon his own strength (as he had most foolishly done) for after-time.
And so Peter when he fell in denying christ, his desertion was cautional, that he might not depend upon his own strength (as he had most foolishly done) for aftertime.
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2. There may be a desertion which is probational, that is, to try some grace which God would have exercised;
2. There may be a desertion which is probational, that is, to try Some grace which God would have exercised;
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and thus Job he was not afflicted for sinne, but God did thereby prove him and try him in his faith and patience.
and thus Job he was not afflicted for sin, but God did thereby prove him and try him in his faith and patience.
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3. There is a desertion which is penal, and that is for sinne, when God leaves a man to himself;
3. There is a desertion which is penal, and that is for sin, when God leaves a man to himself;
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and thus it was with the Spouse, because she hearkened not, and opened not to Christ, therefore he withdrew himself.
and thus it was with the Spouse, Because she harkened not, and opened not to christ, Therefore he withdrew himself.
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— Art thou therefore deserted by the Spirit of God? why, remember that desertions are not alwayes penal (though I confesse they are most often so;
— Art thou Therefore deserted by the Spirit of God? why, Remember that desertions Are not always penal (though I confess they Are most often so;
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and it is most suitable to that humble and penitent frame of heart, that should be in a deserted soul to judge himself smitten and forsaken of God for his sin:) but sometimes they are cautional, and sometimes probational.
and it is most suitable to that humble and penitent frame of heart, that should be in a deserted soul to judge himself smitten and forsaken of God for his since:) but sometime they Are cautional, and sometime probational.
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Be rather industrious how to procure the Spirits returne when he is withdrawn, then to pore upon thy misery in the Spirits absence.
Be rather Industria how to procure the Spirits return when he is withdrawn, then to poor upon thy misery in the Spirits absence.
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It is the fault of many Christians, they rest contented in fruitlesse, and doleful complaints of their losse,
It is the fault of many Christians, they rest contented in fruitless, and doleful complaints of their loss,
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but do not put forth industrious indeavours to recover what they have lost.
but do not put forth Industria endeavours to recover what they have lost.
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It was not enough for Joshua to lie upon his face at the defeat at Ai, Joshua 7.10.11. — but he must stand upon his feet and finde out the cause, and endeavour to make up the breach.
It was not enough for joshua to lie upon his face At the defeat At Ai, joshua 7.10.11. — but he must stand upon his feet and find out the cause, and endeavour to make up the breach.
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There are some professors who by whining and complaining think to excuse their idlenesse and spiritual sloth.
There Are Some professors who by whining and complaining think to excuse their idleness and spiritual sloth.
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— Thou hast lost the Spirit;
— Thou hast lost the Spirit;
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do not so much pore upon thy losse, as to think what thou must do to recover the Spirit again.
do not so much poor upon thy loss, as to think what thou must do to recover the Spirit again.
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— Which that thou mayest do, follow these directions.
— Which that thou Mayest do, follow these directions.
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1. Cleanse thy conscience from the allowance of any known sinne, make thy heart clean and so fit for Christ,
1. Cleanse thy conscience from the allowance of any known sin, make thy heart clean and so fit for christ,
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and his Spirit will come unto thee;
and his Spirit will come unto thee;
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let thy heart be like that roome Christ came to eat the Passeover in, an upper roome, a furnished roome, and a swept roome;
let thy heart be like that room christ Come to eat the Passover in, an upper room, a furnished room, and a swept room;
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let thy heart be prepared and swept with the besome of sanctified grace, from the allowance of sinne,
let thy heart be prepared and swept with the besom of sanctified grace, from the allowance of sin,
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and this will be a means for thee to recover the Spirit again. 2. Go unto God by prayer, which is the universal remedy for all spiritual distempers.
and this will be a means for thee to recover the Spirit again. 2. Go unto God by prayer, which is the universal remedy for all spiritual distempers.
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Is any among you afflicted, let him pray, saith the Apostle James. Let the affliction be what it will, prayer will be a means to deliver thee. Is any among you afflicted, let him pray, Says the Apostle James. Let the affliction be what it will, prayer will be a means to deliver thee.
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Prayer is injoyned by God as a means to receive the Spirit of God, Luke 11.13.
Prayer is enjoined by God as a means to receive the Spirit of God, Lycia 11.13.
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And it will speed, because it is Gods ordinance. 3. Do not only pray, but bewaile thy condition in prayer;
And it will speed, Because it is God's Ordinance. 3. Do not only pray, but bewail thy condition in prayer;
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Spread thy complaints before the Lord, and say, Lord, how is my heart a cage of uncleane birds? a receptacle for sinne,
Spread thy complaints before the Lord, and say, Lord, how is my heart a cage of unclean Birds? a receptacle for sin,
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and the devil? This is the best that my heart is now fit for.
and the Devil? This is the best that my heart is now fit for.
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I who once had my graces fresh and flo• … ishing, how are they now like the withered grasse on the house-toppe? that once had the imbraces of an everlasting arme,
I who once had my graces fresh and flo• … ishing, how Are they now like the withered grass on the housetop? that once had the embraces of an everlasting arm,
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but now am I forsaken of the Spirit.
but now am I forsaken of the Spirit.
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I was once like a field whom God had blessed, and like unto the Cedars of Lebanon, casting forth my roots and pleasant branches:
I was once like a field whom God had blessed, and like unto the Cedars of Lebanon, casting forth my roots and pleasant branches:
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But now I am as a tree of the forrest which brings forth nothing;
But now I am as a tree of the forest which brings forth nothing;
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I once was as a fruitful vine in the vineyard of Christ, but now am like unto the mountains of Gilboa upon whom neither the rain nor the dew falls;
I once was as a fruitful vine in the vineyard of christ, but now am like unto the Mountains of Gilboa upon whom neither the rain nor the due falls;
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thus bewaile thy self in the presence of the Lord, and it may be when he sees thee with tears in thy eyes,
thus bewail thy self in the presence of the Lord, and it may be when he sees thee with tears in thy eyes,
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and thy petitions in thy hand, he may returne unto thee. Though he hath forsaken thee, yet he will not forget thee;
and thy petitions in thy hand, he may return unto thee. Though he hath forsaken thee, yet he will not forget thee;
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though he hath cast thee down, yet he will not cast thee off for ever, (He will not cast away his people) if thou forsakest not him;
though he hath cast thee down, yet he will not cast thee off for ever, (He will not cast away his people) if thou forsakest not him;
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labour therefore by prayers and tears to recover thy fall.
labour Therefore by Prayers and tears to recover thy fallen.
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Look upon it as a more grievous judgement to have the sanctified and sanctifying motions of the Spirit withdrawn,
Look upon it as a more grievous judgement to have the sanctified and sanctifying motions of the Spirit withdrawn,
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then to have the comforts of the Spirit withheld.
then to have the comforts of the Spirit withheld.
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This is a fault among many Christians, especially among those who are troubled in conscience, all their complaints are for want of assurance and comfort,
This is a fault among many Christians, especially among those who Are troubled in conscience, all their complaints Are for want of assurance and Comfort,
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and I do not know whether Christ be mine, or no; into this channel all their sorrow and grief runnes.
and I do not know whither christ be mine, or no; into this channel all their sorrow and grief runs.
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And therefore it is much to be feared, that rather self-love then love to Christ is the ground of many such complaints as many make when they say they are deserted;
And Therefore it is much to be feared, that rather Self-love then love to christ is the ground of many such complaints as many make when they say they Are deserted;
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whereas it is a more sad judgement, if thou wantest the quickening and exciting motions of the Spirit,
whereas it is a more sad judgement, if thou Wantest the quickening and exciting motions of the Spirit,
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then if thou wantest the witnesse and comforts of the Spirit;
then if thou Wantest the witness and comforts of the Spirit;
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it's more sad to have the Spirits gracious motions with-held, then to have the Spirits comforts withdrawn.
it's more sad to have the Spirits gracious motions withheld, then to have the Spirits comforts withdrawn.
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Another position is this, that the common gifts of the Spirit may be imparted when the saving gifts of the Spirit may be with-held.
another position is this, that the Common Gifts of the Spirit may be imparted when the Saving Gifts of the Spirit may be withheld.
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It was thus with many in the Church of Corinth. The Apostle tells them, They came behinde in no gifts, and yet as to grace he tells you they were carnal, and walked as men.
It was thus with many in the Church of Corinth. The Apostle tells them, They Come behind in no Gifts, and yet as to grace he tells you they were carnal, and walked as men.
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Consider that the Spirit in its motions and workings may be really withdrawn from a man,
Consider that the Spirit in its motions and workings may be really withdrawn from a man,
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when he in his own apprehensions thinks he fully enjoys them.
when he in his own apprehensions thinks he Fully enjoys them.
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It may be with a man in this case as with Sampson, it was told him that the Philistines were upon him, and he aworke out of sleep,
It may be with a man in this case as with Sampson, it was told him that the philistines were upon him, and he awork out of sleep,
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and said, I will go out as at other times before, and shake my self, and he wist not that the Lord was departed from him. and said, I will go out as At other times before, and shake my self, and he wist not that the Lord was departed from him.
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He knew not that his strength was gone. Thus you may be left of the Spirit, and you may not know it;
He knew not that his strength was gone. Thus you may be left of the Spirit, and you may not know it;
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and the reason is, partly because the departures of the Spirit are gradual; (You cannot discerne a mans growth,
and the reason is, partly Because the departures of the Spirit Are gradual; (You cannot discern a men growth,
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because he grows by little and little.
Because he grows by little and little.
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As it is with our natural growth, so is it also with our spiritual decayes;) and partly because the heart is very deceitfull and carelesse and negligent to search and try how it is with the soul.
As it is with our natural growth, so is it also with our spiritual decays;) and partly Because the heart is very deceitful and careless and negligent to search and try how it is with the soul.
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And therefore let this lie upon your thoughts, you may have the Spirit in its motions withdrawn from you,
And Therefore let this lie upon your thoughts, you may have the Spirit in its motions withdrawn from you,
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when yet in your apprehensions you may be perswaded that you possesse them.
when yet in your apprehensions you may be persuaded that you possess them.
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I shall conclude this point with a few words of comfort, lest peradventure there may be some which may be troubled and perplexed about what I have delivered concerning the withdrawings of Gods Spirit. I shall conclude this point with a few words of Comfort, lest Peradventure there may be Some which may be troubled and perplexed about what I have Delivered Concerning the withdrawings of God's Spirit.
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Thou Oh Christian, who complainest that the Spirit is withdrawn from thee, remember this, though the Spirit be withdrawn,
Thou O Christian, who complainest that the Spirit is withdrawn from thee, Remember this, though the Spirit be withdrawn,
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yet it is but a gradual, not a total withdrawing; it is but in some things, not in all;
yet it is but a gradual, not a total withdrawing; it is but in Some things, not in all;
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in some motions and in some asistance, not in other some. The Spirit is never totally witdrawn from godly men;
in Some motions and in Some assistance, not in other Some. The Spirit is never totally witdrawn from godly men;
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the presence of the Spirit is not withdrawn, though the comfort and assurance of it may be.
the presence of the Spirit is not withdrawn, though the Comfort and assurance of it may be.
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Let this be thy comfort that the departures of the Spirit they are temporary, not eternal; Let this be thy Comfort that the departures of the Spirit they Are temporary, not Eternal;
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the Spirit is onely gone for a season, Isaiah 54.8. In a little wrath I hid my face from th•e, for a moment.
the Spirit is only gone for a season, Isaiah 54.8. In a little wrath I hid my face from th•e, for a moment.
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It is but in a little wrath, and for a little while.
It is but in a little wrath, and for a little while.
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That which Christ said of his person to his Disciples, I will go away, but I will come again, the same may be said of the Spirit;
That which christ said of his person to his Disciples, I will go away, but I will come again, the same may be said of the Spirit;
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though he may be withdrawn, yet after a while he will returne again.
though he may be withdrawn, yet After a while he will return again.
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Thou sayest the Spirit is withdrawn, but it may be it is a sensible, not a real withdrawing.
Thou Sayest the Spirit is withdrawn, but it may be it is a sensible, not a real withdrawing.
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My meaning is this, it may be thou apprehendest it to be so, when in relity it is not so;
My meaning is this, it may be thou apprehendest it to be so, when in relity it is not so;
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for of all men the godly they are most apt to have suspitions of their own hearts, and of their own estates.
for of all men the godly they Are most apt to have suspicions of their own hearts, and of their own estates.
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Thou mayest have as Benjamin, a golden cup in thy sacks mouth, a pledge of Joseph 's love, Thou Mayest have as Benjamin, a golden cup in thy sacks Mouth, a pledge of Joseph is love,
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and thou mayest not know it.
and thou Mayest not know it.
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Out of thy belly may flow a fountain of living water, and yet thou mayest not know it;
Out of thy belly may flow a fountain of living water, and yet thou Mayest not know it;
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even as Hagar, when she was ready to die for thirst, had a well of water by her, and yet knew it not;
even as Hagar, when she was ready to die for thirst, had a well of water by her, and yet knew it not;
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therefore it may be it is but a sensible, not a real withdrawing.
Therefore it may be it is but a sensible, not a real withdrawing.
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It is with the soul in respect of the Spirit of Christ, as it was with Mary Magdalen, who when she was speaking with Christ, knew it not,
It is with the soul in respect of the Spirit of christ, as it was with Marry Magdalen, who when she was speaking with christ, knew it not,
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but asked Christ whither they had carried him John? 20.15. Consider that Jesus Christ may depart from you, not out of hatred, but out of trial, to see whether thou wilt follow him.
but asked christ whither they had carried him John? 20.15. Consider that jesus christ may depart from you, not out of hatred, but out of trial, to see whither thou wilt follow him.
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As a Mother will sometimes run into a corner, and hide her self from her childe,
As a Mother will sometime run into a corner, and hide her self from her child,
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but it is not to leave her child shiftless, but to see its love, whether it will seek after her or not:
but it is not to leave her child shiftless, but to see its love, whither it will seek After her or not:
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So Jesus Christ he may sometimes leave you, and withdraw his Spirit, to see whether you will follow hard after him,
So jesus christ he may sometime leave you, and withdraw his Spirit, to see whither you will follow hard After him,
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& account the motions of his Spirit worth seeking after.
& account the motions of his Spirit worth seeking After.
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And thus I have briefly given you an account of the withdrawings of the Spirit of Christ from ordinances, and from our souls.
And thus I have briefly given you an account of the withdrawings of the Spirit of christ from ordinances, and from our Souls.
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I have shewed you both the cause and the cure of this miserable estate. The Lord give you understanding in all things.
I have showed you both the cause and the cure of this miserable estate. The Lord give you understanding in all things.
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SERM. VIII At Lawrence Jury, London. Decemb. 1. 1650. GAL. 5. verse 16. This I say then, Walk in the Spirit,
SERMON. VIII At Lawrence Jury, London. December 1. 1650. GAL. 5. verse 16. This I say then, Walk in the Spirit,
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and ye shall not fulfil the lusts of the flesh.
and you shall not fulfil the Lustiest of the Flesh.
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HAving lately treated of the misery of those, from whom the motions of Gods Spirit were withdrawn:
HAving lately treated of the misery of those, from whom the motions of God's Spirit were withdrawn:
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I am now to treat of the happinesse of others, who walk after the motions and guidance of the Spirit, which I shall do out of these words, Walk in the Spirit, and yee shall not fulfil the lusts of the flesh.
I am now to Treat of the happiness of Others, who walk After the motions and guidance of the Spirit, which I shall do out of these words, Walk in the Spirit, and ye shall not fulfil the Lustiest of the Flesh.
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— Which words are an Apostical direction, or caution, being intire in themselves, and therefore I shall handle them without reference to what goes before, or what follows after.
— Which words Are an Apostolic direction, or caution, being entire in themselves, and Therefore I shall handle them without Referente to what Goes before, or what follows After.
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The method I observe shall be this. First, I shall explaine the words. — Secondly, divide them; then deduce some observations;
The method I observe shall be this. First, I shall explain the words. — Secondly, divide them; then deduce Some observations;
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and lastly, make application of all.
and lastly, make application of all.
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1. In the explanatory part there are four things to be unfolded. 1. What is here to be meant by the Spirit? 2. What is meant by walking in the Spirit? 3. What by not fulfilling the lusts of the flesh? 4. How can it be said that men shall not fulfil the lusts of the flesh?
1. In the explanatory part there Are four things to be unfolded. 1. What is Here to be meant by the Spirit? 2. What is meant by walking in the Spirit? 3. What by not fulfilling the Lustiest of the Flesh? 4. How can it be said that men shall not fulfil the Lustiest of the Flesh?
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What is meant by the Spirit? In general it doth denote the whole divine essence distinguished into three persons;
What is meant by the Spirit? In general it does denote the Whole divine essence distinguished into three Persons;
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God is a Spirit, John 4.24. i. e. a spiritual Essence. 2 Cor. 3.17. More particularly it notes the third person in the blessed Trinity, 1 John 5.6. By Spirit is understood the gifts of the Spirit, Luk. 1.15.God is a Spirit, John 4.24. i. e. a spiritual Essence. 2 Cor. 3.17. More particularly it notes the third person in the blessed Trinity, 1 John 5.6. By Spirit is understood the Gifts of the Spirit, Luk. 1.15.
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What is meant here by walking in the Spirit?
What is meant Here by walking in the Spirit?
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For answer hereunto there is something must be paraphrased upon, as conducible to the explaining of it;
For answer hereunto there is something must be paraphrased upon, as conducible to the explaining of it;
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— As first, there is mention made in Gal. 3.2. of receiving the Spirit. — Secondly, of living in the Spirit, Gal. 5.25. — Thirdly, of being led by the Spirit, Gal. 5.18. — And fourthly, of walking in the Spirit, and that in the words of my text.
— As First, there is mention made in Gal. 3.2. of receiving the Spirit. — Secondly, of living in the Spirit, Gal. 5.25. — Thirdly, of being led by the Spirit, Gal. 5.18. — And fourthly, of walking in the Spirit, and that in the words of my text.
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— Now by receiving and living in the Spirit, is set out to us the first implantation or work of Gods Spirit on us in our regeneration.
— Now by receiving and living in the Spirit, is Set out to us the First implantation or work of God's Spirit on us in our regeneration.
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— And by the other two phrases of being led by the Spirit, and walking in the Spirit, these two are one and the same,
— And by the other two phrases of being led by the Spirit, and walking in the Spirit, these two Are one and the same,
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and set out to us the progressive work of the Spirit upon the soul in the work of sanctification;
and Set out to us the progressive work of the Spirit upon the soul in the work of sanctification;
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so that he that would walk in the Spirit, must follow the motions and instructions of it.
so that he that would walk in the Spirit, must follow the motions and instructions of it.
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Therefore if you would walk in the Spirit, you must not follow the impulses of your own spirits.
Therefore if you would walk in the Spirit, you must not follow the impulses of your own spirits.
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they follow the instinct of their own spirits. Of such Melanchton speaks, that they think their own dreams as Canonical as Gods Word; they follow the instinct of their own spirits. Of such Melanchthon speaks, that they think their own dreams as Canonical as God's Word;
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and thereby are so far from abolishing the lusts of the flesh, that they gratifie the lusts of the flesh.
and thereby Are so Far from abolishing the Lustiest of the Flesh, that they gratify the Lustiest of the Flesh.
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The genuine sense therefore of these words of walking in the Spirit, is to walk after the Spirit,
The genuine sense Therefore of these words of walking in the Spirit, is to walk After the Spirit,
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and so it is an expression of the same importance with those words in Rom. 8.1.
and so it is an expression of the same importance with those words in Rom. 8.1.
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There is therefore no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. There is Therefore no condemnation to them which Are in christ jesus, who walk not After the Flesh, but After the Spirit.
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That is, if we follow the motions and instructions of Gods Spirit, then may we be said to walk in it.
That is, if we follow the motions and instructions of God's Spirit, then may we be said to walk in it.
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But what benefit will accrue hereupon? Ye shall not fulfill the lusts of the flesh.
But what benefit will accrue hereupon? You shall not fulfil the Lustiest of the Flesh.
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— Now before I answer this particular, I must give you caution. The Apostle doth not say, you shall not have the lusts of the flesh;
— Now before I answer this particular, I must give you caution. The Apostle does not say, you shall not have the Lustiest of the Flesh;
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for you know that he which doth most follow the motions and directions of the Spirit in his practice, he finds in himselfe the workings of corrupt nature;
for you know that he which does most follow the motions and directions of the Spirit in his practice, he finds in himself the workings of corrupt nature;
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whilest you have this natural body, you will have these lusts of the flesh in you.
whilst you have this natural body, you will have these Lustiest of the Flesh in you.
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But, saith the Apostle, Ye shall not fulfill the lusts of the flesh.
But, Says the Apostle, You shall not fulfil the Lustiest of the Flesh.
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— Now by the lusts of the flesh, you must not understand it in a limited sense, of the sinne of incontinency,
— Now by the Lustiest of the Flesh, you must not understand it in a limited sense, of the sin of incontinency,
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or uncleannesse, which elsewhere is truly called the lust of the flesh, — but you are to take it in a comprehensive sense,
or uncleanness, which elsewhere is truly called the lust of the Flesh, — but you Are to take it in a comprehensive sense,
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for all those corrupt and irregular inclinations to sinne, which are in the nature of man.
for all those corrupt and irregular inclinations to sin, which Are in the nature of man.
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— Now when the Apostle saith, you shall not fulfil these lusts, his meaning is, not that you shall not sinne,
— Now when the Apostle Says, you shall not fulfil these Lustiest, his meaning is, not that you shall not sin,
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but that you shall not act sinne with such a strong and full consent of the will,
but that you shall not act sin with such a strong and full consent of the will,
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nor with such deliberation, as unregenerate men, who want the Spirit of God.
nor with such deliberation, as unregenerate men, who want the Spirit of God.
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How can this be true, that if we walk in the Spirit, we shall not fulfil the lusts of the flesh,
How can this be true, that if we walk in the Spirit, we shall not fulfil the Lustiest of the Flesh,
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whereas experience tells us, that set a man walk never so exactly, and be never so spiritual,
whereas experience tells us, that Set a man walk never so exactly, and be never so spiritual,
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yet that man he shall yield to, and act the lusts of the flesh, and those corruptions which are hid in his nature, will break out in his life?
yet that man he shall yield to, and act the Lustiest of the Flesh, and those corruptions which Are hid in his nature, will break out in his life?
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I have two things to give you by way of answer hereto. —
I have two things to give you by Way of answer hereto. —
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1. Though it be true that a man walking in the Spirit shall have the lusts of the flesh,
1. Though it be true that a man walking in the Spirit shall have the Lustiest of the Flesh,
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yet it is as true that a godly man so walking shall not fulfil the lusts of the flesh;
yet it is as true that a godly man so walking shall not fulfil the Lustiest of the Flesh;
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and the reason is this, — There is a difference between the acting, and between the fulfilling of the lusts of the flesh;
and the reason is this, — There is a difference between the acting, and between the fulfilling of the Lustiest of the Flesh;
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a godly man when he sinnes, he acts the lusts of the flesh, yet he doth not fulfil it,
a godly man when he Sins, he acts the Lustiest of the Flesh, yet he does not fulfil it,
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because when he sinnes he doth not sinne with such a full consent, nor with such a deliberate and compleat act of the will, as wicked men do.
Because when he Sins he does not sin with such a full consent, nor with such a deliberate and complete act of the will, as wicked men do.
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Sinne carries wicked men with more force and violence, and with a more deliberate act of the will:
Sin carries wicked men with more force and violence, and with a more deliberate act of the will:
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so some Interpreters resolve this difficulty. 2. Others answer it thus:
so Some Interpreters resolve this difficulty. 2. Others answer it thus:
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Walk in the Spirit, and ye shall not fulfil the lusts of the flesh, that is (say they) eatenus, whilest you imbrace the Spirits motions, sinnes motions shall not prevaile, Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh, that is (say they) Eatenus, whilst you embrace the Spirits motions, Sins motions shall not prevail,
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so farre as you hearken to the Spirits good motions, you shall not be overcome with the sinful motions of your own corrupt nature, or of the devil.
so Far as you harken to the Spirits good motions, you shall not be overcome with the sinful motions of your own corrupt nature, or of the Devil.
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— You shall not fulfil the lusts of the flesh;
— You shall not fulfil the Lustiest of the Flesh;
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so it is in the original, and so it is translated in the singular number, from whence Criticks shew that in that one sinne of nature there are many sinnes contained, all the sinnes in the world being in the womb of original sin.
so it is in the original, and so it is translated in the singular number, from whence Critics show that in that one sin of nature there Are many Sins contained, all the Sins in the world being in the womb of original since.
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In the whole verse you have three parts. 1. A duty injoyned Walk in the Spirit. 2. A benefit annexed, You shall not fulfil the lusts of the flesh 3. The certainty of having this benefit, This I say, &c. There are two observations I shall note from the words.
In the Whole verse you have three parts. 1. A duty enjoined Walk in the Spirit. 2. A benefit annexed, You shall not fulfil the Lustiest of the Flesh 3. The certainty of having this benefit, This I say, etc. There Are two observations I shall note from the words.
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That it ought to be the special care of Beleevers to walk after the motions and guidance of Gods Spirit.
That it ought to be the special care of Believers to walk After the motions and guidance of God's Spirit.
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That those who walk after the motions and guidance of Gods Spirit, they shall not fulfil the lusts of the flesh.
That those who walk After the motions and guidance of God's Spirit, they shall not fulfil the Lustiest of the Flesh.
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In the opening of the first Doctrine there are several queries I shall dispatch.
In the opening of the First Doctrine there Are several queries I shall dispatch.
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Why must a beleever walk after the guidance of the Spirit of God? and what are the reasons hereof?
Why must a believer walk After the guidance of the Spirit of God? and what Are the Reasons hereof?
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Because it is a great part of the Spirits office after converting grace, to excite and move the heart to more grace,
Because it is a great part of the Spirits office After converting grace, to excite and move the heart to more grace,
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and to guide a man in the way wherein he should walk.
and to guide a man in the Way wherein he should walk.
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Thus it is expressed by the Prophet Isaiah; Thine ears shall hear a word behinde thee saying, This is the way, walk in it,
Thus it is expressed by the Prophet Isaiah; Thine ears shall hear a word behind thee saying, This is the Way, walk in it,
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when ye turne up to the right hand, and when ye turne to the left. when you turn up to the right hand, and when you turn to the left.
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As the starre was to the Shepherds, or as the fiery Pillar to the Israelites in their passage thorow the Wildernesse: As the star was to the Shepherd's, or as the fiery Pillar to the Israelites in their passage thorough the Wilderness:
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So is the Spirit to Beleevers to guide them in the way which is everlasting.
So is the Spirit to Believers to guide them in the Way which is everlasting.
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Therefore if thou walkest not after its motions and guidance, thou doest as much as in thee lies to put the Spirit out of office.
Therefore if thou walkest not After its motions and guidance, thou dost as much as in thee lies to put the Spirit out of office.
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Therefore oughtest thou to walk after the guidance of Gods Spirit, because the devil he will be suggesting evil motions to thee, he goes up and down compassing the earth, not to do good,
Therefore Ought thou to walk After the guidance of God's Spirit, Because the Devil he will be suggesting evil motions to thee, he Goes up and down compassing the earth, not to do good,
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but evil, He walketh about seeking whom he may devour.
but evil, He walks about seeking whom he may devour.
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— And not onely the devil but thine own spirit is a false spirit, prompting and provoking thee to sinne, that as the furnace casts out sparks, and the Chimney smoak:
— And not only the Devil but thine own Spirit is a false Spirit, prompting and provoking thee to sin, that as the furnace Cast out sparks, and the Chimney smoke:
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so doth thy spirit sinful motions; therefore what causehast thou to follow the motions of the Spirit of God.
so does thy Spirit sinful motions; Therefore what causehast thou to follow the motions of the Spirit of God.
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There are also many erroneous men, Many false Prophets are gone out into the world, 1 Joh. 4.1. Many seducing spirits, and corrupt teachers are gon out into the world;
There Are also many erroneous men, Many false prophets Are gone out into the world, 1 John 4.1. Many seducing spirits, and corrupt Teachers Are gone out into the world;
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Believe not every spirit, saith Saint John, for many false Prophets are gone out into the world; Believe not every Spirit, Says Saint John, for many false prophets Are gone out into the world;
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such which pretend they have the Spirit, and are teachers of truth, but indeed are broachers of errour.
such which pretend they have the Spirit, and Are Teachers of truth, but indeed Are broachers of error.
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A tempting devil without us, an evil heart of unbelief within us, and seducing teachers abroad in the world,
A tempting Devil without us, an evil heart of unbelief within us, and seducing Teachers abroad in the world,
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how should they make us to prize and to follow the motions and guidance of Gods Spirit.
how should they make us to prize and to follow the motions and guidance of God's Spirit.
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Because the delusions and enthusiasmes of false teachers are so handed and suggested, that they seeme like the motions of the Spirit.
Because the delusions and enthusiasms of false Teachers Are so handed and suggested, that they seem like the motions of the Spirit.
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And therefore is the Apostles caution to the Thessalonians, Be not so soone shaken in minde,
And Therefore is the Apostles caution to the Thessalonians, Be not so soon shaken in mind,
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neither by Spirit, nor by Word, nor by letter, as from us, that the day of Christ is at hand. neither by Spirit, nor by Word, nor by Letter, as from us, that the day of christ is At hand.
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Now if you ask, what is meant here by the words, Be not shaken in minde by any false spirit? Learned Interpreters answer, by Spirit, that is, by revelations, instincts and inspirirations that are pretended to come from the Spirit of Christ. Now if you ask, what is meant Here by the words, Be not shaken in mind by any false Spirit? Learned Interpreters answer, by Spirit, that is, by revelations, instincts and inspirirations that Are pretended to come from the Spirit of christ.
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It was a wicked blasphemy in that wretched Impostor Mahomet, to give out that those dead fits that came upon him by his falling sicknesse, were raptures from the Spirit of God,
It was a wicked blasphemy in that wretched Impostor Mahomet, to give out that those dead fits that Come upon him by his falling sickness, were raptures from the Spirit of God,
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and that the Dove which he had taught to come & feed at his eare, was the holy Ghost, which did from God reveal unto him the Laws which are set down in the Alchoran, by which the pure Mahometans are deluded to this day.
and that the Dove which he had taught to come & feed At his ear, was the holy Ghost, which did from God reveal unto him the Laws which Are Set down in the Alcoran, by which the pure Mahometans Are deluded to this day.
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And therefore seeing the devil hath helpt men in these dayes to such artificial dresses for their wicked errours,
And Therefore seeing the Devil hath helped men in these days to such artificial Dresses for their wicked errors,
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and the devil himself seems so like an Angel of light; we have the more need to walk after the guidance of the Spirit.
and the Devil himself seems so like an Angel of Light; we have the more need to walk After the guidance of the Spirit.
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Another reason why you should walk after the motions of the Spirit, is, because that in so doing you shall not fulfil the lusts of the flesh;
another reason why you should walk After the motions of the Spirit, is, Because that in so doing you shall not fulfil the Lustiest of the Flesh;
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and this is the reason laid down in the text, which because it will come pertinently to be handled in the second Doctrine, I therefore wholly wave the handling of it here.
and this is the reason laid down in the text, which Because it will come pertinently to be handled in the second Doctrine, I Therefore wholly wave the handling of it Here.
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How we may know the Spirits motions from the natural motions of our own consciences?
How we may know the Spirits motions from the natural motions of our own Consciences?
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To resolve this point I shall lay down five markes, or differences, whereby we may know the one from the other.
To resolve this point I shall lay down five marks, or differences, whereby we may know the one from the other.
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1. The Spirit when it moves a man to good, it doth not onely excite him to it,
1. The Spirit when it moves a man to good, it does not only excite him to it,
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but doth also assist him in the doing of it.
but does also assist him in the doing of it.
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Therefore the Spirit is said to help our infirmities, making intercession for us with groans which cannot be uttered. Therefore the Spirit is said to help our infirmities, making Intercession for us with groans which cannot be uttered.
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The Spirit of God it is a Spirit of power to enable us in good duties;
The Spirit of God it is a Spirit of power to enable us in good duties;
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as it excites, so also it assists in what it moves to.
as it excites, so also it assists in what it moves to.
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— But though natural motions from conscience may put a man upon the doing of a good thing, yet it cannot give any power for its performance;
— But though natural motions from conscience may put a man upon the doing of a good thing, yet it cannot give any power for its performance;
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it leaves thee like Ovids Medea, that saw good, yet would not do it.
it leaves thee like Ovids Medea, that saw good, yet would not do it.
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Natural motions to the soul are as Pharaoh to the Israelites, who moved them to make brick, but gave them no materials.
Natural motions to the soul Are as Pharaoh to the Israelites, who moved them to make brick, but gave them no materials.
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Natural conscience moves to duty, but conveighs no power to do it withal; therefore you read that the law is weak through the flesh;
Natural conscience moves to duty, but conveys no power to do it withal; Therefore you read that the law is weak through the Flesh;
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weak as to justification thereby, there being no power in man to fulfil it. weak as to justification thereby, there being no power in man to fulfil it.
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2. The Spirit it moves a man to do good more out of the lovelinesse and beauty that is in holinesse,
2. The Spirit it moves a man to do good more out of the loveliness and beauty that is in holiness,
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then out of fear of hells torments.
then out of Fear of Hells torments.
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Hence we read that God hath not given us the Spirit of fear, but of power, of love, and of a sound minde;
Hence we read that God hath not given us the Spirit of Fear, but of power, of love, and of a found mind;
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we do not do things meerely out of fear of hell, but out of love to God and holinesse.
we do not do things merely out of Fear of hell, but out of love to God and holiness.
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So the Apostle Paul (sayes he) As many as are led by the Spirit are the Sonnes of God;
So the Apostle Paul (Says he) As many as Are led by the Spirit Are the Sons of God;
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for ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of Adoption, whereby we cry, Abba, Father. for you have not received the Spirit of bondage again to Fear, but you have received the Spirit of Adoption, whereby we cry, Abba, Father.
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The Spirit of God makes a man do a thing, as a childe, out of love to his father, and not out of fear; The Spirit of God makes a man do a thing, as a child, out of love to his father, and not out of Fear;
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this is the effect of the Spirit of God.
this is the Effect of the Spirit of God.
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But now the motions of natural conscience to good, are not out of any excellency a man seeth in the good he doth,
But now the motions of natural conscience to good, Are not out of any excellency a man sees in the good he does,
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but meerly out of feare of punishment; he seeth damnation if he doth otherwise.
but merely out of Fear of punishment; he sees damnation if he does otherwise.
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3. The Spirit of God moves a man to do good in things not only good for the matter,
3. The Spirit of God moves a man to do good in things not only good for the matter,
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but to make conscience of the end why he doth such a thing, that he be sound in his aime;
but to make conscience of the end why he does such a thing, that he be found in his aim;
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and therefore sayes the Apostle, We have received the Spirit of a sound minde;
and Therefore Says the Apostle, We have received the Spirit of a found mind;
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that is, the Spirit it puts a man not only upon the doing of a good duty,
that is, the Spirit it puts a man not only upon the doing of a good duty,
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but makes him have a sincere end in the doing thereof:
but makes him have a sincere end in the doing thereof:
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But the natural conscience it rests in the duty, in case it be done, though done never so corruptly.
But the natural conscience it rests in the duty, in case it be done, though done never so corruptly.
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As the harlot Solomon speaks of, who had sacrificed and paid her vows, though her end was most abominable and base, viz. that she might the more uncontrolable play the harlot; As the harlot Solomon speaks of, who had sacrificed and paid her vows, though her end was most abominable and base, viz. that she might the more uncontrollable play the harlot;
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she first playes the hypocrite, and then the harlot.
she First plays the hypocrite, and then the harlot.
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4. The Spirit of God moving men to do good, it regulates them in the manner of doing good;
4. The Spirit of God moving men to do good, it regulates them in the manner of doing good;
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the duty it must be done with affection, with love, with faith, fervency and composednesse of minde;
the duty it must be done with affection, with love, with faith, fervency and composedness of mind;
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but natural conscience moving a man to duty, takes no farther care, so it be done, not how it be done;
but natural conscience moving a man to duty, Takes no farther care, so it be done, not how it be done;
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it may move to prayer, and to hearing, but never moves to take heed how these duties are done.
it may move to prayer, and to hearing, but never moves to take heed how these duties Are done.
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5. The Spirit of God moves a man so powerfully that it carrieth him to do good notwithstanding difficulty and danger,
5. The Spirit of God moves a man so powerfully that it Carrieth him to do good notwithstanding difficulty and danger,
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and neither shall hinder him in its performance.
and neither shall hinder him in its performance.
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The Spirits motions are like unto new wine in a barrel, that wanting vent is ready to burst;
The Spirits motions Are like unto new wine in a barrel, that wanting vent is ready to burst;
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holy motions will break forth into holy actions.
holy motions will break forth into holy actions.
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Wicked men are sick till they act their wickednesse, and cannot be satisfied till they have done sinfully:
Wicked men Are sick till they act their wickedness, and cannot be satisfied till they have done sinfully:
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But those who have natural motions to good they go no farther, but rest in them,
But those who have natural motions to good they go no farther, but rest in them,
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and never bring forth good accomplishments.
and never bring forth good accomplishments.
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Balaam he had a good motion, oh (sayes he) that I might die the death of the righteous, balaam he had a good motion, o (Says he) that I might die the death of the righteous,
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and that my latter end might be like unto his. What a heavenly ejaculation was here!and that my latter end might be like unto his. What a heavenly ejaculation was Here!
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it was a very good wish, but yet it was a lazie one;
it was a very good wish, but yet it was a lazy one;
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he wisht to die the death of the righteous, but yet would not live the life of the righteous;
he wished to die the death of the righteous, but yet would not live the life of the righteous;
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he would not practise what he prayed for.
he would not practise what he prayed for.
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Natural motions in men freeze between their lips, they only de•re, but never break out into the acting of duty.
Natural motions in men freeze between their lips, they only de•re, but never break out into the acting of duty.
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Difficulties do discourage natural men from following their good resolutions with constant practice; and the sluggard will not plow, because of the cold, Prov. 20.4.
Difficulties do discourage natural men from following their good resolutions with constant practice; and the sluggard will not blow, Because of the cold, Curae 20.4.
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How may we know the Spirits motions from Satanical delusions? The devils suggestions they are like unto the Spirits motions,
How may we know the Spirits motions from Satanical delusions? The Devils suggestions they Are like unto the Spirits motions,
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and there have been men in all ages which have taken phantastical illusions for the Spirits motions;
and there have been men in all ages which have taken fantastical illusions for the Spirits motions;
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therefore to difference the one from the other, Consider 1. That the motions of Gods Spirit are alwayes agreeable to a written word;
Therefore to difference the one from the other, Consider 1. That the motions of God's Spirit Are always agreeable to a written word;
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the words prescript and the Spirits motions are correspondent the one to the other.
the words prescript and the Spirits motions Are correspondent the one to the other.
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You have both joyned together by Solomon, I will poure out my Spirit upon you, I will make known my words unto you.
You have both joined together by Solomon, I will pour out my Spirit upon you, I will make known my words unto you.
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So the Prophet Isaiah, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, &c. The motions of the Spirit of God, they are alwayes suitable to the Word of God. So the Prophet Isaiah, My Spirit that is upon thee, and my words which I have put in thy Mouth, shall not depart out of thy Mouth, etc. The motions of the Spirit of God, they Are always suitable to the Word of God.
av dt n1 np1, po11 n1 cst vbz p-acp pno21, cc po11 n2 r-crq pns11 vhb vvn p-acp po21 n1, vmb xx vvi av pp-f po21 n1, av dt n2 pp-f dt n1 pp-f np1, pns32 vbr av j p-acp dt n1 pp-f np1.
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To the law and to the Testimony, if they speak not according to them, it is because there is no light in them; To the law and to the Testimony, if they speak not according to them, it is Because there is no Light in them;
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and therefore all that are contrary they are the delusions of the evil spirit. 2. The motions of Gods Spirit in men, are not now to foretell future events, and Therefore all that Are contrary they Are the delusions of the evil Spirit. 2. The motions of God's Spirit in men, Are not now to foretell future events,
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but they are holy motions pressing to duty: Therefore the Papists who boast of a prophetical Spirit, and of foretelling things to come;
but they Are holy motions pressing to duty: Therefore the Papists who boast of a prophetical Spirit, and of foretelling things to come;
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and your starre-gazers and sooth-sayers, who pretend to tell future contingent events, telling you, this party shall prevaile this moneth,
and your star-gazers and soothsayers, who pretend to tell future contingent events, telling you, this party shall prevail this Monn,
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and that party another moneth, these are diabolical delusions, and not from the Spirit of God;
and that party Another Monn, these Are diabolical delusions, and not from the Spirit of God;
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who since the Canon of the Scripture hath been established, refers us to the Word as a rule of our obedience.
who since the Canon of the Scripture hath been established, refers us to the Word as a Rule of our Obedience.
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3. The Spirits motions, where ever they are, they stirre up grace and keep under sinne;
3. The Spirits motions, where ever they Are, they stir up grace and keep under sin;
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they stir up grace, and therefore we read of the assisting, exciting and supplying work of the Spirit;
they stir up grace, and Therefore we read of the assisting, exciting and supplying work of the Spirit;
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those motions which stirre up sinne, and cherish corruption, are diabolical. Therefore saith the Apostle Paul, If ye live after the flesh, ye shall die;
those motions which stir up sin, and cherish corruption, Are diabolical. Therefore Says the Apostle Paul, If you live After the Flesh, you shall die;
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but if 〈 ◊ 〉 through the Spirit do mortifie the deeds of the body, ye shall live. but if 〈 ◊ 〉 through the Spirit do mortify the Deeds of the body, you shall live.
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Motions from the Spirit of God, they are holy motions, exciting grace, and depressing sin.
Motions from the Spirit of God, they Are holy motions, exciting grace, and depressing since.
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And therefore it is said, if a man walk in the Spirit and do lie, that is, And Therefore it is said, if a man walk in the Spirit and do lie, that is,
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if a man will pretend a message from the Spirit of God, and yet Prophesie of wine and strong drink;
if a man will pretend a message from the Spirit of God, and yet Prophesy of wine and strong drink;
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that is, by his Doctrine incourage drunkennesse or any sin, that man lies, he comes not from the holy Spirit, but from the devil.
that is, by his Doctrine encourage Drunkenness or any since, that man lies, he comes not from the holy Spirit, but from the Devil.
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SERMON IX.
SERMON IX.
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At Lawrence Jury, London, Decemb. 8. 1650. GAL. 5. verse 16. This I say then, Walk in the Spirit,
At Lawrence Jury, London, December 8. 1650. GAL. 5. verse 16. This I say then, Walk in the Spirit,
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and ye shall not fulfil the lusts of the flesh. A third Querie.
and you shall not fulfil the Lustiest of the Flesh. A third Querie.
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I Proceed now to a third thing to be enquired into, and that is, How we may know the difference between those common motions of the Spirit in the wicked,
I Proceed now to a third thing to be inquired into, and that is, How we may know the difference between those Common motions of the Spirit in the wicked,
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and the saving motions of the Spirit in the regenerate?
and the Saving motions of the Spirit in the regenerate?
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The reason why I shall discusse this question is, because the Scripture saith, that wicked men may be partakers of the holy Ghost;
The reason why I shall discuss this question is, Because the Scripture Says, that wicked men may be partakers of the holy Ghost;
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and therefore to answer the question, you must know that there is a twofold difference between the wicked and the godly their partaking of the Spirit. 1. About the measure. 2. About the manner. 1. In the measure;
and Therefore to answer the question, you must know that there is a twofold difference between the wicked and the godly their partaking of the Spirit. 1. About the measure. 2. About the manner. 1. In the measure;
cc av pc-acp vvi dt n1, pn22 vmb vvi cst pc-acp vbz dt j n1 p-acp dt j cc dt j po32 n-vvg pp-f dt n1. crd p-acp dt n1. crd p-acp dt n1. crd p-acp dt n1;
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though a Reprobate partakes of the motions of the Spirit, yet he hath not such a measure of the Spirit as a regenerate man hath.
though a Reprobate partakes of the motions of the Spirit, yet he hath not such a measure of the Spirit as a regenerate man hath.
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Forbes in that practical Tract of his concerning this doubt, gives you this exemplification.Forbes in that practical Tract of his Concerning this doubt, gives you this exemplification.
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Wicked men (sayes he) partake of the Spirit, as Coocks do of the meat; Wicked men (Says he) partake of the Spirit, as Coocks doe of the meat;
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they dresse, they taste of as much as will relish their palates, but do not take so much as to make a meal of, which may refresh nature and strengthen it:
they dress, they taste of as much as will relish their palates, but do not take so much as to make a meal of, which may refresh nature and strengthen it:
pns32 vvb, pns32 vvb pp-f p-acp d c-acp vmb vvi po32 n2, cc-acp vdb xx vvi av av-d c-acp pc-acp vvi dt n1 pp-f, r-crq vmb vvi n1 cc vvi pn31:
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But the regenerate are as the invited guests, and they not only taste the meat prepared,
But the regenerate Are as the invited guests, and they not only taste the meat prepared,
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but also make a meale thereof.
but also make a meal thereof.
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Wicked men they have but a taste, and therefore sayes the Apostle of them, They have tasted of the heavenly gift.
Wicked men they have but a taste, and Therefore Says the Apostle of them, They have tasted of the heavenly gift.
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They are just like unto men going by an Apothecaries shoppe, who may smell the sweet sents of his pots, They Are just like unto men going by an Apothecaries shop, who may smell the sweet sents of his pots,
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but only the sick patient gets benefit by his cordials:
but only the sick patient gets benefit by his cordials:
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Thus it is with the wicked, God he may and doth give them tastes of his Spirit,
Thus it is with the wicked, God he may and does give them tastes of his Spirit,
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but they have not so much as will do their souls good. It is only the godly who have saving participations of grace.
but they have not so much as will do their Souls good. It is only the godly who have Saving participations of grace.
cc-acp pns32 vhb xx av av-d c-acp vmb vdb po32 n2 j. pn31 vbz av-j dt j r-crq vhb vvg n2 pp-f n1.
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As there were many of the Israelites who had a taste of the fruit of the land of Canaan, who yet never came to heaven;
As there were many of the Israelites who had a taste of the fruit of the land of Canaan, who yet never Come to heaven;
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so some may taste of the heavenly gift, who shall never come to heaven.
so Some may taste of the heavenly gift, who shall never come to heaven.
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2. They differ, as in the measure of their receiving the Spirit, so also in the manner.
2. They differ, as in the measure of their receiving the Spirit, so also in the manner.
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1. Motions of the Spirit in the reprobate they are transient, and gliding, not lasting motions; they passe like a shadow.
1. Motions of the Spirit in the Reprobate they Are Transient, and gliding, not lasting motions; they pass like a shadow.
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And therefore saith the Lord by the Prophet Hosea, speaking of Ephraim, Your goodnesse is as a morning cloud,
And Therefore Says the Lord by the Prophet Hosea, speaking of Ephraim, Your Goodness is as a morning cloud,
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and as the early dew it passeth away. As the rising Sunne dissipates the clouds, and dries up the dew; and as the early due it passes away. As the rising Sun dissipates the Clouds, and dries up the due;
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so do the motions of the Spirit in Reprobates soon vanish and passe away.
so do the motions of the Spirit in Reprobates soon vanish and pass away.
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But the motions of the Spirit in the godly, they are like an old inhabitant, they dwell with him;
But the motions of the Spirit in the godly, they Are like an old inhabitant, they dwell with him;
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and therefore saith our Saviour, If my words abide in you, ye shall aske what ye will,
and Therefore Says our Saviour, If my words abide in you, you shall ask what you will,
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and it shall be done unto you. and it shall be done unto you.
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The words of Christ are transient, and as sojourners in the wicked, but abiding in the godly; The words of christ Are Transient, and as sojourners in the wicked, but abiding in the godly;
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they stay with a godly man all his life-time; he is one that hath alwayes a conscience void of offence, Acts 24.16. My soul breaketh for the longing it hath to thy judgements at all times, saith David; And that I might dwell in the house of the Lord all my dayes, Psal. 23.6.
they stay with a godly man all his lifetime; he is one that hath always a conscience void of offence, Acts 24.16. My soul breaks for the longing it hath to thy Judgments At all times, Says David; And that I might dwell in the house of the Lord all my days, Psalm 23.6.
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The motions of Gods Spirit in the godly, they are not by fits and starts, but they are abiding and lasting motions.
The motions of God's Spirit in the godly, they Are not by fits and starts, but they Are abiding and lasting motions.
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2. They are rare and seldome, not ordinary and usual;
2. They Are rare and seldom, not ordinary and usual;
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as they stay but a while, so they come but seldome, now and then upon some extraordinary emergencies.
as they stay but a while, so they come but seldom, now and then upon Some extraordinary emergencies.
c-acp pns32 vvb p-acp dt n1, av pns32 vvb p-acp av, av cc av p-acp d j n2.
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It is in this case with the Reprobate, in regard of good motions.
It is in this case with the Reprobate, in regard of good motions.
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As it is with a man in a lottery, to one prize he may draw a hundred blankes:
As it is with a man in a lottery, to one prize he may draw a hundred blanks:
c-acp pn31 vbz p-acp dt n1 p-acp dt n1, p-acp crd n1 pns31 vmb vvi dt crd n2:
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so wicked men they have a hundred Satanical motions to evil, for one motion of Gods Spirit to good, they are as rare and seldome,
so wicked men they have a hundred Satanical motions to evil, for one motion of God's Spirit to good, they Are as rare and seldom,
av j n2 pns32 vhb dt crd j n2 p-acp j-jn, p-acp crd n1 pp-f npg1 n1 p-acp j, pns32 vbr a-acp j cc av,
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as it is to see a Swallow in Winter.
as it is to see a Swallow in Winter.
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While a wicked man is thinking evil thoughts, he is in his own element, and he as familiarly doth that as breath;
While a wicked man is thinking evil thoughts, he is in his own element, and he as familiarly does that as breath;
n1 dt j n1 vbz vvg j-jn n2, pns31 vbz p-acp po31 d n1, cc pns31 c-acp av-jn vdz d c-acp n1;
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but good thoughts are but as strangers in his heart. 3. The Spirits motions in wicked men, they are constrained, not voluntary;
but good thoughts Are but as Strangers in his heart. 3. The Spirits motions in wicked men, they Are constrained, not voluntary;
cc-acp j n2 vbr cc-acp p-acp n2 p-acp po31 n1. crd dt n2 n2 p-acp j n2, pns32 vbr vvn, xx j-jn;
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they are not in them as water which proceeds from a fountaine, but as water coming from a still, forced by reason of the fire underneath it.
they Are not in them as water which proceeds from a fountain, but as water coming from a still, forced by reason of the fire underneath it.
pns32 vbr xx p-acp pno32 p-acp n1 r-crq vvz p-acp dt n1, cc-acp c-acp n1 vvg p-acp dt j, vvn p-acp n1 pp-f dt n1 p-acp pn31.
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— The Spirits motions in wicked men they are constrained upon a double ground.
— The Spirits motions in wicked men they Are constrained upon a double ground.
— dt n2 n2 p-acp j n2 pns32 vbr vvn p-acp dt j-jn n1.
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— First, either from natural conscience, which tells them they must not be such devils incarnate,
— First, either from natural conscience, which tells them they must not be such Devils incarnate,
— ord, av-d p-acp j n1, r-crq vvz pno32 pns32 vmb xx vbi d n2 j,
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as never have any good motions.
as never have any good motions.
c-acp av vhi d j n2.
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Balaam he had a desire to curse the people of Israel, yet natural conscience prevaised with him to the contrary; balaam he had a desire to curse the people of Israel, yet natural conscience prevaised with him to the contrary;
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and sayes he, Must I not take heed to speak that which the Lord hath put into my mouth? — Or secondly, this may proceed from the sense of outward judgements, this may occasion the entertainment of good thoughts. and Says he, Must I not take heed to speak that which the Lord hath put into my Mouth? — Or secondly, this may proceed from the sense of outward Judgments, this may occasion the entertainment of good thoughts.
cc vvz pns31, vmb pns11 xx vvi n1 pc-acp vvi d r-crq dt n1 vhz vvn p-acp po11 n1? — cc ord, d vmb vvi p-acp dt n1 pp-f j n2, d vmb vvi dt n1 pp-f j n2.
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When their fear cometh as desolation, and destructions as a whirlewinde, then shall they call upon me. When their Fear comes as desolation, and destructions as a whirlwind, then shall they call upon me.
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It must be a whirlewinde of feare which drives them to call upon the name of the Lord, agreeable to that of the Prophet Hosea, In their affliction they will seek me early. It must be a whirlwind of Fear which drives them to call upon the name of the Lord, agreeable to that of the Prophet Hosea, In their affliction they will seek me early.
pn31 vmb vbi dt n1 pp-f n1 r-crq vvz pno32 pc-acp vvi p-acp dt n1 pp-f dt n1, j p-acp d pp-f dt n1 np1, p-acp po32 n1 pns32 vmb vvi pno11 av-j.
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When the Israelites were afraid of the thunder and the lightening, They said unto Moses, Speak unto us all that the Lord our God shall speak unto thee, When the Israelites were afraid of the thunder and the lightning, They said unto Moses, Speak unto us all that the Lord our God shall speak unto thee,
c-crq dt np2 vbdr j pp-f dt n1 cc dt n1, pns32 vvd p-acp np1, vvb p-acp pno12 d cst dt n1 po12 n1 vmb vvi p-acp pno21,
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and we will do it, Deut. 5.26,27. 4. Motions of the Spirit in the Reprobate, they are casual and accidental, not studied, and considered;and we will do it, Deuteronomy 5.26,27. 4. Motions of the Spirit in the Reprobate, they Are casual and accidental, not studied, and considered;
cc pns12 vmb vdi pn31, np1 crd. crd n2 pp-f dt n1 p-acp dt n-jn, pns32 vbr j cc j, xx vvn, cc vvn;
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such which fall in by the by without preparation, or meditation; motions which tumble in they know not how.
such which fallen in by the by without preparation, or meditation; motions which tumble in they know not how.
d r-crq vvb p-acp p-acp dt a-acp p-acp n1, cc n1; n2 r-crq vvb p-acp pns32 vvb xx c-crq.
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The wicked man he consulteth evil thoughts, therefore (sayes the wise man) He shutteth his eyes to devise froward things.
The wicked man he consulteth evil thoughts, Therefore (Says the wise man) He shutteth his eyes to devise froward things.
dt j n1 pns31 vvz j-jn n2, av (vvz dt j n1) pns31 vvz po31 n2 pc-acp vvi j n2.
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Shutting of the eyes it is a posture which argues intentions of minde; Shutting of the eyes it is a posture which argues intentions of mind;
vvg pp-f dt n2 pn31 vbz dt n1 r-crq vvz n2 pp-f n1;
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thus wicked men they contrive how to bring about a mischievous device, and are students in sinne;
thus wicked men they contrive how to bring about a mischievous device, and Are Students in sin;
av j n2 pns32 vvi c-crq pc-acp vvi p-acp dt j n1, cc vbr n2 p-acp n1;
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and to this purpose saith the Apostle Paul, that God will make manifest the counsels of the heart.
and to this purpose Says the Apostle Paul, that God will make manifest the Counsels of the heart.
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Deliberate thoughts about sinne they are called the councels or consultations of the heart, and these will God lay open.
Deliberate thoughts about sin they Are called the Counsels or Consultations of the heart, and these will God lay open.
j n2 p-acp n1 pns32 vbr vvn dt n2 cc n2 pp-f dt n1, cc d vmb np1 vvi j.
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The wicked are said to plot against the just, but they never study to have good thoughts;
The wicked Are said to plot against the just, but they never study to have good thoughts;
dt j vbr vvn pc-acp vvi p-acp dt j, cc-acp pns32 av-x vvb pc-acp vhi j n2;
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when they come they fall in accidentally, and passe away without consideration.
when they come they fallen in accidentally, and pass away without consideration.
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5. Good motions in wicked men they are partial not universal, as moving them not to good at all times, so neither to all good.
5. Good motions in wicked men they Are partial not universal, as moving them not to good At all times, so neither to all good.
crd j n2 p-acp j n2 pns32 vbr j xx j, c-acp vvg pno32 xx p-acp j p-acp d n2, av av-d p-acp d j.
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They may have motions to move them to the doing of outward good things, such whereby their names may become to be spoken of with applause,
They may have motions to move them to the doing of outward good things, such whereby their names may become to be spoken of with applause,
pns32 vmb vhi n2 pc-acp vvi pno32 p-acp dt vdg pp-f j j n2, d c-crq po32 n2 vmb vvi pc-acp vbi vvn pp-f p-acp n1,
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but not to the doing of all good;
but not to the doing of all good;
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their motions to good put them not upon the mortifying of strong lusts, and keeping under sin;
their motions to good put them not upon the mortifying of strong Lustiest, and keeping under since;
po32 n2 p-acp j vvd pno32 xx p-acp dt j-vvg pp-f j n2, cc vvg p-acp n1;
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whereas the Spirits motions to good in the godly they are universal, to one good thing as well as another.
whereas the Spirits motions to good in the godly they Are universal, to one good thing as well as Another.
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We trust (saith the Apostle Paul ) that we have a good conscience in all things willing to live honestly: We trust (Says the Apostle Paul) that we have a good conscience in all things willing to live honestly:
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and as the same Apostle in another place, Herein do I exercise my self to have alwayes a good conscience void of offence, toward God, and toward men. and as the same Apostle in Another place, Herein do I exercise my self to have always a good conscience void of offence, towards God, and towards men.
cc p-acp dt d n1 p-acp j-jn n1, av vdb pns11 vvi po11 n1 pc-acp vhi av dt j n1 j pp-f n1, p-acp np1, cc p-acp n2.
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There is a universality in the motions of Gods Spirit upon the hearts of the godly.
There is a universality in the motions of God's Spirit upon the hearts of the godly.
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The whole heart being moved unto all good, and that alwayes.
The Whole heart being moved unto all good, and that always.
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6. Motions of the Spirit in the wicked, they are fruitlesse motions, which have no influence upon their lives.
6. Motions of the Spirit in the wicked, they Are fruitless motions, which have no influence upon their lives.
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One saith, that the heart of a fool is like unto a cartwheel, & his thoughts like a roving a xletree,
One Says, that the heart of a fool is like unto a cartwheel, & his thoughts like a roving a xletree,
pi vvz, cst dt n1 pp-f dt n1 vbz av-j p-acp dt n1, cc po31 n2 av-j dt j-vvg dt n1,
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as a cartwheel it goes round and round all the day, yet still abides where it used to be:
as a cartwheel it Goes round and round all the day, yet still abides where it used to be:
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so wicked men it may be sometimes they have good thoughts, and good motions, but yet these have not an influence upon his life, his motions to good are fruitlesse motions.
so wicked men it may be sometime they have good thoughts, and good motions, but yet these have not an influence upon his life, his motions to good Are fruitless motions.
av j n2 pn31 vmb vbi av pns32 vhb j n2, cc j n2, cc-acp av d vhb xx dt n1 p-acp po31 n1, po31 n2 p-acp j vbr j n2.
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But motions to good in the godly are joyned with practice, and holy purposes joyned with prayer, Psal. 119.2. 7. The motions of Gods Spirit in Reprobates, they are for good things done in publick, not in private;
But motions to good in the godly Are joined with practice, and holy Purposes joined with prayer, Psalm 119.2. 7. The motions of God's Spirit in Reprobates, they Are for good things done in public, not in private;
p-acp n2 p-acp j p-acp dt j vbr vvn p-acp n1, cc j n2 vvn p-acp n1, np1 crd. crd dt n2 pp-f npg1 n1 p-acp n2-jn, pns32 vbr p-acp j n2 vdn p-acp j, xx p-acp j;
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thou wilt do good, that thy name may be cryed up.
thou wilt do good, that thy name may be cried up.
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The winde of vaine glory may blow the saile of thy heart, and fill it with good motions.
The wind of vain glory may blow the sail of thy heart, and fill it with good motions.
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Wicked men may be compared to a nightingal;
Wicked men may be compared to a nightingale;
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they say of that bird, if it sees a man listen to her, it will sing the more sweetly:
they say of that bird, if it sees a man listen to her, it will sing the more sweetly:
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thus it is with wicked men, they are better to men, then they are unto God,
thus it is with wicked men, they Are better to men, then they Are unto God,
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and better in the Church then they are in the closet.
and better in the Church then they Are in the closet.
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It is reported of one that could fast several dayes in a Monastery, but not halfe a day in the Wildernesse;
It is reported of one that could fast several days in a Monastery, but not half a day in the Wilderness;
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and being asked the reason, he gave this answer.
and being asked the reason, he gave this answer.
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When I fast in the Monastery, I feed upon vain glory and the praise of men,
When I fast in the Monastery, I feed upon vain glory and the praise of men,
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but not so in the Wildernesse: It is so with formal professors;
but not so in the Wilderness: It is so with formal professors;
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their motions are such which put them upon outward and visible good, but never upon inward and secret duties to examine their hearts, to watch over them, to keep close communion with God in secret;
their motions Are such which put them upon outward and visible good, but never upon inward and secret duties to examine their hearts, to watch over them, to keep close communion with God in secret;
po32 n2 vbr d r-crq vvd pno32 p-acp j cc j j, cc-acp av-x p-acp j cc j-jn n2 pc-acp vvi po32 n2, pc-acp vvi p-acp pno32, pc-acp vvi j n1 p-acp np1 p-acp n-jn;
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if thou comest short of this, thou comest short of the effectual and saving motions of the Spirit.
if thou Comest short of this, thou Comest short of the effectual and Saving motions of the Spirit.
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The use I shall make of this point shall be twofold. — First of humiliation. Secondly, by way of instruction, to draw out some practical inferences from the point.
The use I shall make of this point shall be twofold. — First of humiliation. Secondly, by Way of instruction, to draw out Some practical inferences from the point.
dt n1 pns11 vmb vvi pp-f d n1 vmb vbi j. — ord pp-f n1. ord, p-acp n1 pp-f n1, pc-acp vvi av d j n2 p-acp dt n1.
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If it be the duty of Gods people to walk after the guidance and motions of the Spirit of God; then,
If it be the duty of God's people to walk After the guidance and motions of the Spirit of God; then,
cs pn31 vbb dt n1 pp-f npg1 n1 pc-acp vvi p-acp dt n1 cc n2 pp-f dt n1 pp-f np1; av,
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Be humbled for that inobservancy that is in us of the Spirits motions.
Be humbled for that inobservancy that is in us of the Spirits motions.
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As it is with the winde to which the Spirit is compared, The winde it bloweth where it listeth;
As it is with the wind to which the Spirit is compared, The wind it blows where it lists;
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but who takes notice of the winde? How often do men walk in the streets,
but who Takes notice of the wind? How often do men walk in the streets,
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and yet observe not which way the winde blowes? as it is with the winde,
and yet observe not which Way the wind blows? as it is with the wind,
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so is it with the Spirit, the Spirit comes with many a sweet gale, and yet we do not observe it.
so is it with the Spirit, the Spirit comes with many a sweet gale, and yet we do not observe it.
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That as Job said of the Lord, He passed by, and he saw him not, so may we say of the Spirit of God, It was nigh me, and I perceived it not.
That as Job said of the Lord, He passed by, and he saw him not, so may we say of the Spirit of God, It was High me, and I perceived it not.
cst p-acp n1 vvd pp-f dt n1, pns31 vvd p-acp, cc pns31 vvd pno31 xx, av vmb pns12 vvb pp-f dt n1 pp-f np1, pn31 vbds av-j pno11, cc pns11 vvd pn31 xx.
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Thus our Saviour speaks of the world, that they cannot receive the Spirit of truth; Because they neither see him, nor know him.
Thus our Saviour speaks of the world, that they cannot receive the Spirit of truth; Because they neither see him, nor know him.
av po12 n1 vvz pp-f dt n1, cst pns32 vmbx vvi dt n1 pp-f n1; c-acp pns32 dx vvi pno31, ccx vvi pno31.
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The meaning is not, as if they could see the Spirit with a bodily eye,
The meaning is not, as if they could see the Spirit with a bodily eye,
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for the Spirit is not a bodily substance, but they neither see him nor know him, that is, they see not his motions,
for the Spirit is not a bodily substance, but they neither see him nor know him, that is, they see not his motions,
p-acp dt n1 vbz xx dt j n1, cc-acp pns32 dx vvi pno31 ccx vvb pno31, cst vbz, pns32 vvb xx po31 n2,
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neither have any experimental knowledge of the Spirits workings.
neither have any experimental knowledge of the Spirits workings.
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Natural men are unacquainted with their own Spirits, and much more with the motions of Gods Spirit.
Natural men Are unacquainted with their own Spirits, and much more with the motions of God's Spirit.
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We cannot see the Sunne but by its own light, nor observe the Spirit without the Spirit.
We cannot see the Sun but by its own Light, nor observe the Spirit without the Spirit.
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There are many in the world like unto that Ruler of the feast, when Christ turned the water into wine, it is said He knew not whence it was.
There Are many in the world like unto that Ruler of the feast, when christ turned the water into wine, it is said He knew not whence it was.
pc-acp vbr d p-acp dt n1 av-j p-acp d n1 pp-f dt n1, c-crq np1 vvd dt n1 p-acp n1, pn31 vbz vvn pns31 vvd xx c-crq pn31 vbds.
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I may allude to this Scripture thus;
I may allude to this Scripture thus;
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there are many men whose water the Spirit would turne unto wine, that is, their corrupt motions into holy and gracious motions,
there Are many men whose water the Spirit would turn unto wine, that is, their corrupt motions into holy and gracious motions,
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yet they do not know it, neither will they see it.
yet they do not know it, neither will they see it.
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2. If you are not guilty of inobservancy of the Spirits motions, yet be humbled for the infirmity of the flesh, that you cannot alwayes imbrace the Spirits motions when you know them.
2. If you Are not guilty of inobservancy of the Spirits motions, yet be humbled for the infirmity of the Flesh, that you cannot always embrace the Spirits motions when you know them.
crd cs pn22 vbr xx j pp-f n1 pp-f dt n2 n2, av vbi vvn p-acp dt n1 pp-f dt n1, cst pn22 vmbx av vvi dt n2 n2 c-crq pn22 vvb pno32.
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You read in Joh. 14. where Christ speaks concerning the sending of the Spirit, That the world cannot receive him.
You read in John 14. where christ speaks Concerning the sending of the Spirit, That the world cannot receive him.
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He doth not say, the world doth not receive him;
He does not say, the world does not receive him;
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but the world cannot receive him, to note a debility in the flesh, that men cannot entertaine holy motions.
but the world cannot receive him, to note a debility in the Flesh, that men cannot entertain holy motions.
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Rolloc on this place compares the heart of natural men unto wet wood, which is not so easily set one fire. Rollock on this place compares the heart of natural men unto wet wood, which is not so Easily Set one fire.
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The natural man receiveth not the things of the Spirit of God, for they are foolishnesse unto him, The natural man receives not the things of the Spirit of God, for they Are foolishness unto him,
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neither can he know them, because they are Spirit•ally discerned.
neither can he know them, Because they Are Spirit•ally discerned.
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— And the carnal minde is enmity against God, for it is not subject to the law of God, neither indeed can be. — And the carnal mind is enmity against God, for it is not Subject to the law of God, neither indeed can be.
— cc dt j n1 vbz n1 p-acp np1, c-acp pn31 vbz xx j-jn p-acp dt n1 pp-f np1, av-dx av vmb vbi.
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There is not onely a meer suspension of the act, but a disability in the soul; There is not only a mere suspension of the act, but a disability in the soul;
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this is our infirmity that we cannot imbrace the Spirits motions in the flesh, though we know them.
this is our infirmity that we cannot embrace the Spirits motions in the Flesh, though we know them.
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3. Be humbled, though knowing them, yet because you cannot bring these motions into holy practice;
3. Be humbled, though knowing them, yet Because you cannot bring these motions into holy practice;
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there are many men who entertaine the Spirits motions, but alas they act not these gracious motions.
there Are many men who entertain the Spirits motions, but alas they act not these gracious motions.
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The Spirit moves to pray better, to heare better, to live more holily, and yet still they remain as they were,
The Spirit moves to pray better, to hear better, to live more holily, and yet still they remain as they were,
dt n1 vvz pc-acp vvi av-jc, pc-acp vvi av-jc, pc-acp vvi av-dc av-j, cc av av pns32 vvb c-acp pns32 vbdr,
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and though sometimes they may resolve to live better, yet how soon are these resolutions forgotten;
and though sometime they may resolve to live better, yet how soon Are these resolutions forgotten;
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such may complaine with Job in this case, My purposes are broken off, even the thoughts of my heart.
such may complain with Job in this case, My Purposes Are broken off, even the thoughts of my heart.
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Doubtlesse these were good thoughts, as if he should have said, I have purposed to live thus and thus,
Doubtless these were good thoughts, as if he should have said, I have purposed to live thus and thus,
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if God had kept me in prosperity, but now they are broken off, and I am disappointed in my own thoughts;
if God had kept me in Prosperity, but now they Are broken off, and I am disappointed in my own thoughts;
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many of us may take up this complaint, that our purposes are disappointed, many a good motions hath the Spirit• stirred up in thy heart,
many of us may take up this complaint, that our Purposes Are disappointed, many a good motions hath the Spirit• stirred up in thy heart,
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and yet thou couldest not bring that holy motion into action.
and yet thou Couldst not bring that holy motion into actium.
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But it will become every childe of God to say and hold to purpose and practice,
But it will become every child of God to say and hold to purpose and practice,
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and with David to say, I will confesse my sinne, and so to confesse then, Psalme 32.2,3. 4. Be humbled for that receptivenesse that is in our natures to imbrace all sinful motions.
and with David to say, I will confess my sin, and so to confess then, Psalm 32.2,3. 4. Be humbled for that receptivenesse that is in our nature's to embrace all sinful motions.
cc p-acp np1 pc-acp vvi, pns11 vmb vvi po11 n1, cc av pc-acp vvi av, n1 crd. crd vbb vvn p-acp d n1 cst vbz p-acp po12 n2 pc-acp vvi d j n2.
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How unlike are we unto our Saviour;
How unlike Are we unto our Saviour;
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the Tempter came unto him, but found nothing in him, he found no matter for his temptation to fasten upon; the Tempter Come unto him, but found nothing in him, he found no matter for his temptation to fasten upon;
dt n1 vvd p-acp pno31, p-acp vvd pix p-acp pno31, pns31 vvd dx n1 p-acp po31 n1 pc-acp vvi p-acp;
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but the Tempter comes to thee, and he findes something in thee, he findes in thee a receptive nature to close with the temptation he suggests unto thee.
but the Tempter comes to thee, and he finds something in thee, he finds in thee a receptive nature to close with the temptation he suggests unto thee.
cc-acp dt n1 vvz p-acp pno21, cc pns31 vvz pi p-acp pno21, pns31 vvz p-acp pno21 dt j n1 pc-acp vvi p-acp dt n1 pns31 vvz p-acp pno21.
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Christs nature it was like unto a Crystalglasse filled with pure water, the devil shook the glasse, but it was still clear;
Christ nature it was like unto a Crystalglasse filled with pure water, the Devil shook the glass, but it was still clear;
npg1 n1 pn31 vbds av-j p-acp dt n1 vvn p-acp j n1, dt n1 vvd dt n1, cc-acp pn31 vbds av j;
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but when the devil comes to us he findes us as a puddle of water,
but when the Devil comes to us he finds us as a puddle of water,
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and he doth but take into this puddle, and how doth the mudde appear? A dunghill may have herbes and flowers grow upon it, but if you rake,
and he does but take into this puddle, and how does the mud appear? A dunghill may have herbs and flowers grow upon it, but if you rake,
cc pns31 vdz p-acp vvi p-acp d n1, cc q-crq vdz dt n1 vvi? dt n1 vmb vhi n2 cc n2 vvb p-acp pn31, cc-acp cs pn22 vvb,
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and digge into it, how quickly will the stench thereof take away the sweetnesse of the flowers? though our natures seem not to be so bad as they are,
and dig into it, how quickly will the stench thereof take away the sweetness of the flowers? though our nature's seem not to be so bad as they Are,
cc vvi p-acp pn31, c-crq av-j vmb dt n1 av vvi av dt n1 pp-f dt n2? cs po12 n2 vvb xx pc-acp vbi av j c-acp pns32 vbr,
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yet if the devil do but rake into them, then will it appear what we are.
yet if the Devil do but rake into them, then will it appear what we Are.
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The heart of man may be compared to a tinder-box, the corruption of nature to the tinder in this box;
The heart of man may be compared to a tinderbox, the corruption of nature to the tinder in this box;
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now let but the devil strike flint and steele together, that is, suite a temptation to our corruption,
now let but the Devil strike flint and steel together, that is, suit a temptation to our corruption,
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and how soone are we set on fire? Christs nature it was like Iron, it would not take with the sparks,
and how soon Are we Set on fire? Christ nature it was like Iron, it would not take with the sparks,
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but the devil he tempts, us and our natures are like tinder to the temptation;
but the Devil he tempts, us and our nature's Are like tinder to the temptation;
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What cause have we therefore to be humbled and greatly to be abased in the rememberance of the receptivenesse of our natures to take in the devils suggestions.
What cause have we Therefore to be humbled and greatly to be abased in the remembrance of the receptivenesse of our nature's to take in the Devils suggestions.
q-crq n1 vhb pns12 av pc-acp vbi vvn cc av-j pc-acp vbi vvd p-acp dt n1 pp-f dt n1 pp-f po12 n2 pc-acp vvi p-acp dt n2 n2.
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5. Be humbled for that antipathy that is in our natures against the Spirits motions.
5. Be humbled for that antipathy that is in our nature's against the Spirits motions.
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Our natures in innocency they were like the rivers of Egypt, before they were turned into blood, they were then the proper element for fish to live in;
Our nature's in innocency they were like the Rivers of Egypt, before they were turned into blood, they were then the proper element for Fish to live in;
po12 n2 p-acp n1 pns32 vbdr av-j dt n2 pp-f np1, c-acp pns32 vbdr vvn p-acp n1, pns32 vbdr av dt j n1 p-acp n1 pc-acp vvi p-acp;
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but being once turned into blood all the fish die.
but being once turned into blood all the Fish die.
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In innocency thy nature it was the proper element for the motions of the Spirit of God to be in;
In innocency thy nature it was the proper element for the motions of the Spirit of God to be in;
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but when thy nature was turned into blood by degeneration, then the Spirits motions depart.
but when thy nature was turned into blood by degeneration, then the Spirits motions depart.
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The words following my Text set out the contrariety of our natures, The flesh lusteth against the Spirit, by Spirit is not meant the regenerate part,
The words following my Text Set out the contrariety of our nature's, The Flesh Lusteth against the Spirit, by Spirit is not meant the regenerate part,
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but the motions of Gods Spirit; corrupt nature warres against Gods Spirit in its motions and workings.
but the motions of God's Spirit; corrupt nature wars against God's Spirit in its motions and workings.
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— There are three expressions in Scripture which set out the enmity of mans nature against the Spirit of God;
— There Are three expressions in Scripture which Set out the enmity of men nature against the Spirit of God;
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As 1. A vexing of the Spirit. 2. A resisting of the Spirit. — And 3. A doing despight to the spirit of grace.
As 1. A vexing of the Spirit. 2. A resisting of the Spirit. — And 3. A doing despite to the Spirit of grace.
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Now all these expressiotions, they denote the very height of enmity, and that the nature of man it carries a deadly enmity to the Spirits motions.
Now all these expressiotions, they denote the very height of enmity, and that the nature of man it carries a deadly enmity to the Spirits motions.
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I come now by way of instruction to lay down some inferences that may be drawn from this Doctrine,
I come now by Way of instruction to lay down Some inferences that may be drawn from this Doctrine,
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and they shall be of two sorts. — First, I shall lay down some general positions.
and they shall be of two sorts. — First, I shall lay down Some general positions.
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— Secondly, some particular directions about the Spirits motions. That the motions of the Spirit they are free and voluntary;
— Secondly, Some particular directions about the Spirits motions. That the motions of the Spirit they Are free and voluntary;
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they are in whom and in what measure the Spirit pleases. The winde blowes where it listeth;
they Are in whom and in what measure the Spirit Pleases. The wind blows where it lists;
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that is, the Spirits motions are imparted to whom God pleases. The Spirit of God it is called a free Spirit; it is a holy Spirit,
that is, the Spirits motions Are imparted to whom God Pleases. The Spirit of God it is called a free Spirit; it is a holy Spirit,
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if you regard the effects of it; but a free Spirit, if you regard the grounds of its working.
if you regard the effects of it; but a free Spirit, if you regard the grounds of its working.
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And therefore the Apostle James (sayes he) Of his own will begat he us with the word of truth.
And Therefore the Apostle James (Says he) Of his own will begat he us with the word of truth.
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The Spirit of God it is a free agent. No man doth enjoy the Spirits motions alwayes alike. The Spirit of God it is a free agent. No man does enjoy the Spirits motions always alike.
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That as the Sunne in the firmament, though it be alwayes there, yet it hath not alwayes the same influence:
That as the Sun in the firmament, though it be always there, yet it hath not always the same influence:
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so the same Spirit it is not alwayes in the same measure in regenerate men.
so the same Spirit it is not always in the same measure in regenerate men.
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As it is with the winde in the aire, sometimes it is calme, at other times it is boysterous:
As it is with the wind in the air, sometime it is Cam, At other times it is boisterous:
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thus it is with the Spirit in the hearts of the godly, they have it not alwayes in the same measure.
thus it is with the Spirit in the hearts of the godly, they have it not always in the same measure.
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That men do more walke after the motions of the evil spirit, then after the motions of the good Spirit.
That men do more walk After the motions of the evil Spirit, then After the motions of the good Spirit.
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It is a note which Divines commonly gather from Verse 19. and 22. following my Text where it is said, that the works of the flesh are manifest, and there he layes down a catalogue of them.
It is a note which Divines commonly gather from Verse 19. and 22. following my Text where it is said, that the works of the Flesh Are manifest, and there he lays down a catalogue of them.
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But when he comes to speak of the works of the Spirit, he doth not give them that name,
But when he comes to speak of the works of the Spirit, he does not give them that name,
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but calls them the fruits of the Spirit;
but calls them the fruits of the Spirit;
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to let us know that men do more walke after the flesh, then after the Spirit.
to let us know that men do more walk After the Flesh, then After the Spirit.
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The wayes of most men are rather to follow manifestly the guidance of the flesh then of the Spirit.
The ways of most men Are rather to follow manifestly the guidance of the Flesh then of the Spirit.
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And so the Apostle speaks of men, Who walk after the course of this world, and according to the Spirit which worketh in the children of disobedience; And so the Apostle speaks of men, Who walk After the course of this world, and according to the Spirit which works in the children of disobedience;
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not according to the motions and suggestions of the holy Spirit of God.
not according to the motions and suggestions of the holy Spirit of God.
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That there is more fruit and profit to be found in walking after the motions of Gods Spirit,
That there is more fruit and profit to be found in walking After the motions of God's Spirit,
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then after the sinful motions of the evil spirit.
then After the sinful motions of the evil Spirit.
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And this I gather from the variation of the phrase, when the Apostle makes a catalogue of the workes of the flesh and of the Spirit, sayes he, The works of the flesh are manifest,
And this I gather from the variation of the phrase, when the Apostle makes a catalogue of the works of the Flesh and of the Spirit, Says he, The works of the Flesh Are manifest,
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but the fruits of the Spirit are, &c. — To let you know, that there is no fruit nor profit in sinne, but the fruits of the Spirit Are, etc. — To let you know, that there is no fruit nor profit in sin,
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and therefore sayes the Apostle elsewhere, What fruit had ye then in those things, whereof yee are now ashamed? for the end of those things is death.
and Therefore Says the Apostle elsewhere, What fruit had you then in those things, whereof ye Are now ashamed? for the end of those things is death.
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Sinne brings forth no fruit but sorrow and shame; sinne it is a work of the flesh, it is the devils drudgery;
Sin brings forth no fruit but sorrow and shame; sin it is a work of the Flesh, it is the Devils drudgery;
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sinne is a work, and it is a work of the flesh, and there is no profit in it;
sin is a work, and it is a work of the Flesh, and there is no profit in it;
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but there is fruit in the Spirit, to let you know that if you imbrace the Spirits motions, there will fruit and profit redound unto you thereby.
but there is fruit in the Spirit, to let you know that if you embrace the Spirits motions, there will fruit and profit redound unto you thereby.
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He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. He that Soweth to his Flesh, shall of the Flesh reap corruption; but he that Soweth to the Spirit, shall of the Spirit reap life everlasting.
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There is no profit in following the flesh, but much in following the Spirit. There is no profit in following the Flesh, but much in following the Spirit.
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Luther hath a good glosse upon that of Paul, Let us cast off the work of darknesse, Luther hath a good gloss upon that of Paul, Let us cast off the work of darkness,
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and put on the armour of light. Sinne is called a work of darknesse, and if you regard the antithesis; and put on the armour of Light. Sin is called a work of darkness, and if you regard the antithesis;
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grace should be called the work of light, but it is not called so; it is called the armour of light;
grace should be called the work of Light, but it is not called so; it is called the armour of Light;
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not the garment, but the armour of light; now why is the opposition carried on so unevenly? it is (sayes Luther ) for this reason;
not the garment, but the armour of Light; now why is the opposition carried on so unevenly? it is (Says Luther) for this reason;
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sinne is called a work of darknesse, not armour, to note that there is no force in it against the wrath of God;
sin is called a work of darkness, not armour, to note that there is no force in it against the wrath of God;
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but grace it is called the •rmour of light, that as armour is for ornament and defence; so grace it is that which beautifies the soul,
but grace it is called the •rmour of Light, that as armour is for ornament and defence; so grace it is that which beautifies the soul,
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and keeps you from the wrath which is to come.
and keeps you from the wrath which is to come.
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I shall conclude this particular with that of the Apostle Paul, to be carnally minded is death,
I shall conclude this particular with that of the Apostle Paul, to be carnally minded is death,
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but to be spiritually minded is life and peace, there is peace in this world,but to be spiritually minded is life and peace, there is peace in this world,
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and eternal life in the world to come, much profit to a man which walkes after the Spirits guidance here,
and Eternal life in the world to come, much profit to a man which walks After the Spirits guidance Here,
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but everlasting life and happinesse hereafter.
but everlasting life and happiness hereafter.
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SERMON. X. At Lawrence Jury, London, Decemb. 8. 1650. GAL. 5. verse 16. This I say then, Walk in the Spirit,
SERMON. X. At Lawrence Jury, London, December 8. 1650. GAL. 5. verse 16. This I say then, Walk in the Spirit,
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and ye shall not fulfil the lusts of the flesh. I Come now to the particular directions, touching the motions of the Spirit of God.
and you shall not fulfil the Lustiest of the Flesh. I Come now to the particular directions, touching the motions of the Spirit of God.
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1. When the Spirit of God suggests holy motions into your mindes, leave not these motions till you have brought them into actions;
1. When the Spirit of God suggests holy motions into your minds, leave not these motions till you have brought them into actions;
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holy motions should be backed with holy resolutions, which also should be followed with holy actions.
holy motions should be backed with holy resolutions, which also should be followed with holy actions.
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It is the fault of many Christians, they let good motions die in their breasts, and so they come to an untimely issue.
It is the fault of many Christians, they let good motions die in their breasts, and so they come to an untimely issue.
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That of Daniel is for our imitation, He purposed in his heart that he would not defile himself with the portion of the Kings meat, That of daniel is for our imitation, He purposed in his heart that he would not defile himself with the portion of the Kings meat,
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nor with the wine which he drank, therefore he requested of the Prince of the Eunuchs, that he might not defile himself. nor with the wine which he drank, Therefore he requested of the Prince of the Eunuchs, that he might not defile himself.
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He did not rest in the bare motion, and purpose, but he made it his request, he joyned endeavour to his resolution:
He did not rest in the bore motion, and purpose, but he made it his request, he joined endeavour to his resolution:
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but as for us, how may we (as I before told you) take up the complaint of Job, Our purposes are broken off,
but as for us, how may we (as I before told you) take up the complaint of Job, Our Purposes Are broken off,
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even the thoughts of our hearts: Holy motions they should be followed with holy resolutions, and accomplished with holy performances. even the thoughts of our hearts: Holy motions they should be followed with holy resolutions, and accomplished with holy performances.
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2. When the Lord vouchsafes you the motions of his Spirit, you must not conceive that you have the Essence,
2. When the Lord vouchsafes you the motions of his Spirit, you must not conceive that you have the Essence,
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or the Person of the Spirit;
or the Person of the Spirit;
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this is the errour of the Familists, and no lesse then blasphemy, for want of a distinction between the motions of the Spirit and the Person of the Spirit;
this is the error of the Familists, and no less then blasphemy, for want of a distinction between the motions of the Spirit and the Person of the Spirit;
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their opinion is this, that there is in a Beleever not only the graces of the Spirit,
their opinion is this, that there is in a Believer not only the graces of the Spirit,
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but the Person of the Spirit; but this is nothing else but to make humanity the Deity.
but the Person of the Spirit; but this is nothing Else but to make humanity the Deity.
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For the clearing hereof let me exemplifie it by a comparison.
For the clearing hereof let me exemplify it by a comparison.
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The Sunne that is in the firmament, we use to say that it is in such a house, or such a window;
The Sun that is in the firmament, we use to say that it is in such a house, or such a window;
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but when we say so, we do not mean that the body of the Sunne is there,
but when we say so, we do not mean that the body of the Sun is there,
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but only that the light, heat, or influence of the Sunne is there:
but only that the Light, heat, or influence of the Sun is there:
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So though the Scripture tells us that the holy Ghost, or Spirit dwells in us; the meaning is not,
So though the Scripture tells us that the holy Ghost, or Spirit dwells in us; the meaning is not,
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as if the Person of the holy Ghost were in us, but only the motions and graces of the Spirit are there.
as if the Person of the holy Ghost were in us, but only the motions and graces of the Spirit Are there.
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And therefore in both those expressions, You are the Temple of the holy Ghost, and, The holy Ghost dwelleth in you, there is (saith Paraeus ) a Metaphor.
And Therefore in both those expressions, You Are the Temple of the holy Ghost, and, The holy Ghost dwells in you, there is (Says Pareus) a Metaphor.
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3. Take heed that you mistake not the Spirits motions for Satanical illusions.
3. Take heed that you mistake not the Spirits motions for Satanical illusions.
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I gave you the characters before, how you might know the Spirits motions from the devils delusions:
I gave you the characters before, how you might know the Spirits motions from the Devils delusions:
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I shall only hint this to you, which is an infallible rule, That all motions that are not consonant to a written Word, they are from the devil, not from God.
I shall only hint this to you, which is an infallible Rule, That all motions that Are not consonant to a written Word, they Are from the Devil, not from God.
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I gave you two Texts of Scripture, wherein the Spirit and the Word were joyned together; I gave you two Texts of Scripture, wherein the Spirit and the Word were joined together;
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therefore see that all your motions be according to a written Word. 4. Take heed of beleeving every one that sayes he is inspired by the Spirit.
Therefore see that all your motions be according to a written Word. 4. Take heed of believing every one that Says he is inspired by the Spirit.
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There are many high-flown Teachers in these dayes, (who indeed are Masters of errour,
There Are many high-flown Teachers in these days, (who indeed Are Masters of error,
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yet would be thought the Disciples of truth) that say they are inspired, when none else are beside them.
yet would be Thought the Disciples of truth) that say they Are inspired, when none Else Are beside them.
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But as the Apostle John saith, Believe not every Spirit, that is, every corrupt teacher, but try the Spirits whether they are of God,
But as the Apostle John Says, Believe not every Spirit, that is, every corrupt teacher, but try the Spirits whither they Are of God,
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because many false Prophets are gone out into the world. They are called Spirits, because they pretend with such confidence to have the Spirit.Because many false prophets Are gone out into the world. They Are called Spirits, Because they pretend with such confidence to have the Spirit.
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— Now that you may know such men, I shall discusse this Question.
— Now that you may know such men, I shall discuss this Question.
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How you may know men who pretend to have the Spirit, when indeed they have not? How you may know men who pretend to have the Spirit, when indeed they have not?
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Such men who only pretend to have the Spirit, they are always proud of the gifts of the Spirit;
Such men who only pretend to have the Spirit, they Are always proud of the Gifts of the Spirit;
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their conceited opinion of having the Spirit, raises their mindes to a high degree of pride.
their conceited opinion of having the Spirit, raises their minds to a high degree of pride.
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This is a certaine rule that they who are truely inspired of the Spirit, they are alwayes humble;
This is a certain Rule that they who Are truly inspired of the Spirit, they Are always humble;
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thus it was with Paul, I give my judgement, (sayes he) and I think I have the Spirit of God:
thus it was with Paul, I give my judgement, (Says he) and I think I have the Spirit of God:
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Paul he knew he had the Spirit, yet would he speak in humility, not boastingly and insultingly as many did.Paul he knew he had the Spirit, yet would he speak in humility, not boastingly and insultingly as many did.
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And so at another time, sayes he, I knew a man in Christ above fourteen years ago,
And so At Another time, Says he, I knew a man in christ above fourteen Years ago,
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whether in the body I cannot tell, or whether out of the body I cannot tell, God knoweth:
whither in the body I cannot tell, or whither out of the body I cannot tell, God Knoweth:
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such a man caught up into the third heaven, and heard words which it is not lawful for man to utter. such a man caught up into the third heaven, and herd words which it is not lawful for man to utter.
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— Now who was this man? it was none but himself; it was his modesty that made him speak in a third Person;
— Now who was this man? it was none but himself; it was his modesty that made him speak in a third Person;
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therefore those who boast of the Spirit, and are vain glorious, it is an argument that indeed they have not the Spirit of Christ, which is a Spirit of meeknesse and of humility.
Therefore those who boast of the Spirit, and Are vain glorious, it is an argument that indeed they have not the Spirit of christ, which is a Spirit of meekness and of humility.
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Those that so cry up the Spirit, as to cry down ordinances, and the Ministery, they have not the Spirit of God.
Those that so cry up the Spirit, as to cry down ordinances, and the Ministry, they have not the Spirit of God.
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In the time of the New Testament, when vision and inspiration were in use, yet then the Spirit would not teach men immediately;
In the time of the New Testament, when vision and inspiration were in use, yet then the Spirit would not teach men immediately;
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but did referre them to an outward Ministery.
but did refer them to an outward Ministry.
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A famous instance you have hereof (as I noted before) in the Ethiopian Eunuch; A famous instance you have hereof (as I noted before) in the Ethiopian Eunuch;
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who being reading in his Chariot the Prophecie of Esaias, the Spirit would not interpret to him the meaning hereof, but bids. Philip go and expound it.
who being reading in his Chariot the Prophecy of Isaiah, the Spirit would not interpret to him the meaning hereof, but bids. Philip go and expound it.
r-crq vbg vvg p-acp po31 n1 dt n1 pp-f np1, dt n1 vmd xx vvi p-acp pno31 dt n1 av, p-acp vvz. np1 vvi cc vvi pn31.
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— So Paul when Christ revealed himself to him, he would not teach him himself,
— So Paul when christ revealed himself to him, he would not teach him himself,
— av np1 c-crq np1 vvd px31 p-acp pno31, pns31 vmd xx vvi pno31 px31,
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but bids him go to Damascus, and there it should be told him what he should do.
but bids him go to Damascus, and there it should be told him what he should do.
cc-acp vvz pno31 vvi p-acp np1, cc a-acp pn31 vmd vbi vvn pno31 r-crq pns31 vmd vdi.
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— The like example we have in Cornelius; the Spirit would not teach him immeditely,
— The like Exampl we have in Cornelius; the Spirit would not teach him immeditely,
— dt j n1 pns12 vhb p-acp np1; dt n1 vmd xx vvi pno31 av-j,
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but bids him send for Peter, and he should tell him what he ought to do.
but bids him send for Peter, and he should tell him what he ought to do.
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— By these examples we see how the Lord hath honoured the Ministery of the Word.
— By these Examples we see how the Lord hath honoured the Ministry of the Word.
— p-acp d n2 pns12 vvb c-crq dt n1 vhz vvn dt n1 pp-f dt n1.
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And therefore those who cry up the Spirit, so as to cry down the Ministery, as expecting to have the immediate teaching of the Spirit;
And Therefore those who cry up the Spirit, so as to cry down the Ministry, as expecting to have the immediate teaching of the Spirit;
cc av d r-crq vvb a-acp dt n1, av c-acp pc-acp vvi a-acp dt n1, c-acp vvg pc-acp vhi dt j n-vvg pp-f dt n1;
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doubtlesse they have not the Spirit of God.
doubtless they have not the Spirit of God.
av-j pns32 vhb xx dt n1 pp-f np1.
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Those who pretend to the Spirit, and yet boast of the effects of the Spirit, rather in future Revelations,
Those who pretend to the Spirit, and yet boast of the effects of the Spirit, rather in future Revelations,
d r-crq vvb p-acp dt n1, cc av vvi pp-f dt n2 pp-f dt n1, av-c p-acp j-jn n2,
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then in present motions to holy duties, are deceived by a Satanical delusion.
then in present motions to holy duties, Are deceived by a Satanical delusion.
av p-acp j n2 p-acp j n2, vbr vvn p-acp dt j n1.
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There are many in these dayes that will take upon them to tell you future contingent events,
There Are many in these days that will take upon them to tell you future contingent events,
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but this can be nothing else but a delusion of the devil, because the gifts of the Spirit in foretelling future events is now ceased,
but this can be nothing Else but a delusion of the Devil, Because the Gifts of the Spirit in foretelling future events is now ceased,
cc-acp d vmb vbi pix av cc-acp dt n1 pp-f dt n1, c-acp dt n2 pp-f dt n1 p-acp vvg j-jn n2 vbz av vvn,
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and doth not remaine in the Church.
and does not remain in the Church.
cc vdz xx vvi p-acp dt n1.
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It is true I deny not but that the devil by a special manifestation from God may tell a future event,
It is true I deny not but that the Devil by a special manifestation from God may tell a future event,
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but I am sure your Astrologers cannot by the help of the starres.
but I am sure your Astrologers cannot by the help of the Stars.
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Thus the devil appeared to Saul in the shape of Samuel, and sayes he, To morrow shalt thou, and thy sonnes be with me, the Lord also shall deliver the Host of Israel into the hands of the Philistines.
Thus the Devil appeared to Saul in the shape of Samuel, and Says he, To morrow shalt thou, and thy Sons be with me, the Lord also shall deliver the Host of Israel into the hands of the philistines.
av dt n1 vvd p-acp np1 p-acp dt n1 pp-f np1, cc vvz pns31, p-acp n1 vm2 pns21, cc po21 n2 vbb p-acp pno11, dt n1 av vmb vvi dt n1 pp-f np1 p-acp dt n2 pp-f dt njp2.
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Now how came the devil to the knowledge of this? but by a special Revelation from God, the Lord permitting it for the delusion of wicked Saul. Or else the devil may know future events by that great knowledge which he hath in Scripture-Prophecies;
Now how Come the Devil to the knowledge of this? but by a special Revelation from God, the Lord permitting it for the delusion of wicked Saul. Or Else the Devil may know future events by that great knowledge which he hath in Scripture prophecies;
av q-crq vvd dt n1 p-acp dt n1 pp-f d? cc-acp p-acp dt j n1 p-acp np1, dt n1 vvg pn31 p-acp dt n1 pp-f j np1. cc av dt n1 vmb vvi j-jn n2 p-acp d j n1 r-crq pns31 vhz p-acp n2;
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those Prophecies which are dark to us the devil may know them: and therefore we read in History, that the devil hath told the events of Wars.
those Prophecies which Are dark to us the Devil may know them: and Therefore we read in History, that the Devil hath told the events of Wars.
d n2 r-crq vbr j p-acp pno12 dt n1 vmb vvi pno32: cc av pns12 vvb p-acp n1, cst dt n1 vhz vvn dt n2 pp-f n2.
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Thus the devil in the Delphick oracle told Alexander, that both the Caldean, and Grecian Monarchies should be under his government, the devil told him so.
Thus the Devil in the Delphic oracle told Alexander, that both the Chaldean, and Grecian Monarchies should be under his government, the Devil told him so.
av dt n1 p-acp dt jp n1 vvd np1, cst d dt jp, cc jp n2 vmd vbi p-acp po31 n1, dt n1 vvd pno31 av.
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So that if men shall take upon them peremptorily to tell future contingent events; I may confidently say, it comes from the devil, not from God.
So that if men shall take upon them peremptorily to tell future contingent events; I may confidently say, it comes from the Devil, not from God.
av cst cs n2 vmb vvi p-acp pno32 av-j pc-acp vvi j-jn j n2; pns11 vmb av-j vvi, pn31 vvz p-acp dt n1, xx p-acp np1.
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Another direction about the Spirits motions is this. Bring your selves under all advantages, whereby you may gain the Spirits motions.
another direction about the Spirits motions is this. Bring your selves under all advantages, whereby you may gain the Spirits motions.
j-jn n1 p-acp dt n2 n2 vbz d. vvb po22 n2 p-acp d n2, c-crq pn22 vmb vvi dt n2 n2.
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There are three advantages which I would commend to you. — 1. Be much in holy discourse with good company;
There Are three advantages which I would commend to you. — 1. Be much in holy discourse with good company;
pc-acp vbr crd n2 r-crq pns11 vmd vvi p-acp pn22. — crd vbb d p-acp j n1 p-acp j n1;
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conversing with those who have the Spirit about spiritual things, is a likely advantage for thee to gain the Spirits motions.
conversing with those who have the Spirit about spiritual things, is a likely advantage for thee to gain the Spirits motions.
vvg p-acp d r-crq vhb dt n1 p-acp j n2, vbz dt j n1 p-acp pno21 pc-acp vvi dt n2 n2.
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What Christ did whilest he was upon earth, that will he yet do by his holy Spirit.
What christ did whilst he was upon earth, that will he yet do by his holy Spirit.
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You read when the two Disciples were going to Emmaus, communing and reasoning together, that Jesus drew neere and went with them;
You read when the two Disciples were going to Emmaus, communing and reasoning together, that jesus drew near and went with them;
pn22 vvb c-crq dt crd n2 vbdr vvg p-acp np1, vvg cc vvg av, cst np1 vvd av-j cc vvd p-acp pno32;
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Christ will draw neere to those by the motions of his •pirit, who are discoursing about holy things.
christ will draw near to those by the motions of his •pirit, who Are discoursing about holy things.
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2. Give due attendance to the ordinances of God; they are that poole which the Angel at certain times will move.
2. Give due attendance to the ordinances of God; they Are that pool which the Angel At certain times will move.
crd np1 j-jn n1 p-acp dt n2 pp-f np1; pns32 vbr d n1 r-crq dt n1 p-acp j n2 vmb vvi.
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It is a Text worthy of observation, which you read of in the Prophet Isaiah, where the Lord sayes, That thy Teachers shall not be removed into a corner any more,
It is a Text worthy of observation, which you read of in the Prophet Isaiah, where the Lord Says, That thy Teachers shall not be removed into a corner any more,
pn31 vbz dt n1 j pp-f n1, r-crq pn22 vvb pp-f p-acp dt n1 np1, c-crq dt n1 vvz, cst po21 n2 vmb xx vbi vvn p-acp dt n1 d dc,
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but thine eyes shall see thy Teachers, and thine ears shall hear a voice behinde thee, saying, This is the way, walk ye in it. Mark the connexion;but thine eyes shall see thy Teachers, and thine ears shall hear a voice behind thee, saying, This is the Way, walk you in it. Mark the connexion;
cc-acp po21 n2 vmb vvi po21 n2, cc po21 n2 vmb vvi dt n1 p-acp pno21, vvg, d vbz dt n1, vvb pn22 p-acp pn31. vvb dt n1;
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you shall see your Teachers, and in seeing them shall heare a voyce, that is, of the Spirit.
you shall see your Teachers, and in seeing them shall hear a voice, that is, of the Spirit.
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The ordinances are they which convey the Spirit in its motions to us:
The ordinances Are they which convey the Spirit in its motions to us:
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and to this purpose I may accomodate that of the Prophet Zachariah, where it is said, that the two Olive-branches did empty themselves of the golden oile, by the two golden pipes,
and to this purpose I may accommodate that of the Prophet Zachariah, where it is said, that the two Olive branches did empty themselves of the golden oil, by the two golden pipes,
cc p-acp d n1 pns11 vmb vvi d pp-f dt n1 np1, c-crq pn31 vbz vvn, cst dt crd n2 vdd vvi px32 pp-f dt j n1, p-acp dt crd j n2,
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and so it ranne into the Candlestick.
and so it ran into the Candlestick.
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This Candlestick is the Church, the oile is the motions of Gods Spirit, and these motions they runne through ordinances;
This Candlestick is the Church, the oil is the motions of God's Spirit, and these motions they run through ordinances;
d n1 vbz dt n1, dt n1 vbz dt n2 pp-f npg1 n1, cc d n2 pns32 vvb p-acp n2;
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they are those golden pipes which convey the Spirits motions into your hearts.
they Are those golden pipes which convey the Spirits motions into your hearts.
pns32 vbr d j n2 r-crq vvb dt n2 n2 p-acp po22 n2.
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It is with the motions of the Spirit and holy ordinances, as it is with the blood and Spirit, and the veines and Arteries;
It is with the motions of the Spirit and holy ordinances, as it is with the blood and Spirit, and the Veins and Arteries;
pn31 vbz p-acp dt n2 pp-f dt n1 cc j n2, c-acp pn31 vbz p-acp dt n1 cc n1, cc dt n2 cc n2;
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for as these convey the blood and spirit to each part:
for as these convey the blood and Spirit to each part:
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so also ordinances convey the graces and comforts of the Spirit to each believing member of Christ.
so also ordinances convey the graces and comforts of the Spirit to each believing member of christ.
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Waite upon the Preaching of the Word, and then waite also upon prayer; that will be a means whereby you shall obtaine the Spirit.
Wait upon the Preaching of the Word, and then wait also upon prayer; that will be a means whereby you shall obtain the Spirit.
n1 p-acp dt vvg pp-f dt n1, cc av vvb av p-acp n1; cst vmb vbi dt n2 c-crq pn22 vmb vvi dt n1.
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Christ he makes this an incouragement to prayer. If ye then being evil know how to give good gifts to you children;
christ he makes this an encouragement to prayer. If you then being evil know how to give good Gifts to you children;
np1 pns31 vvz d dt n1 p-acp n1. cs pn22 av vbg j-jn vvb c-crq pc-acp vvi j n2 p-acp pn22 n2;
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how much more (sayes he) shall your heavenly Father give the holy Spirit to them that aske him? Go therefore to God in prayer,how much more (Says he) shall your heavenly Father give the holy Spirit to them that ask him? Go Therefore to God in prayer,
c-crq d dc (vvz pns31) vmb po22 j n1 vvi dt j n1 p-acp pno32 cst vvb pno31? vvb av p-acp np1 p-acp n1,
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and that will be a means to bring the Spirit into thy heart. 3. Be much alone in holy meditation.
and that will be a means to bring the Spirit into thy heart. 3. Be much alone in holy meditation.
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Christ could tell you that he was alone, and yet (sayes he) I am not alone, because the Father is with me;
christ could tell you that he was alone, and yet (Says he) I am not alone, Because the Father is with me;
np1 vmd vvi pn22 cst pns31 vbds j, cc av (vvz pns31) pns11 vbm xx j, c-acp dt n1 vbz p-acp pno11;
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So you, if you are alone in meditation, yet you will not be alone, because the Spirit will be with you in its holy motions.
So you, if you Are alone in meditation, yet you will not be alone, Because the Spirit will be with you in its holy motions.
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That as Isaac when he went forth to meditate, it is said that then he saw Rebeccah, that mercy he so long prayed for:
That as Isaac when he went forth to meditate, it is said that then he saw Rebecca, that mercy he so long prayed for:
cst c-acp np1 c-crq pns31 vvd av pc-acp vvi, pn31 vbz vvn cst cs pns31 vvd np1, cst n1 pns31 av av-j vvd c-acp:
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so may I say to thee, be much in meditation and the Spirit which thou hast prayed for shall be given in unto thee.
so may I say to thee, be much in meditation and the Spirit which thou hast prayed for shall be given in unto thee.
av vmb pns11 vvi p-acp pno21, vbb d p-acp n1 cc dt n1 r-crq pns21 vh2 vvn c-acp vmb vbi vvn p-acp p-acp pno21.
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As Eliah when he was in the mountaine, he perceived that the Lord was in the still voice; As Elijah when he was in the mountain, he perceived that the Lord was in the still voice;
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so will the soul at last perceive, that though the holy Spirit is not in the strong winde of boisterous passions,
so will the soul At last perceive, that though the holy Spirit is not in the strong wind of boisterous passion,
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yet he will be in the still voice of holy meditation.
yet he will be in the still voice of holy meditation.
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Look more after the holy motions of the Spirit then after the ravishing comforts of the Spirit;
Look more After the holy motions of the Spirit then After the ravishing comforts of the Spirit;
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and the reason is this, because you more need the Spirits motions then the Spirits comforts;
and the reason is this, Because you more need the Spirits motions then the Spirits comforts;
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you may go to heaven without comfort, but you cannot go to heaven without grace;
you may go to heaven without Comfort, but you cannot go to heaven without grace;
pn22 vmb vvi p-acp n1 p-acp n1, cc-acp pn22 vmbx vvi p-acp n1 p-acp n1;
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though it be the ravishing work of the Spirit which makes my life comfortable, yet it is the holy work of the Spirit which makes my soul saveable.
though it be the ravishing work of the Spirit which makes my life comfortable, yet it is the holy work of the Spirit which makes my soul saveable.
cs pn31 vbb dt j-vvg n1 pp-f dt n1 r-crq vvz po11 n1 j, av pn31 vbz dt j n1 pp-f dt n1 r-crq vvz po11 n1 j.
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The sealing work of the Spirit, whereby I cry, Abba Father, gives comfort;
The sealing work of the Spirit, whereby I cry, Abba Father, gives Comfort;
dt j-vvg n1 pp-f dt n1, c-crq pns11 vvb, np1 n1, vvz n1;
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but the Sanctifying work of the Spirit, whereby I mortifie the deeds of the flesh, Romans 8.13,14,15. is the ground of that comfort.
but the Sanctifying work of the Spirit, whereby I mortify the Deeds of the Flesh, Romans 8.13,14,15. is the ground of that Comfort.
cc-acp dt j-vvg n1 pp-f dt n1, c-crq pns11 vvi dt n2 pp-f dt n1, np1 crd. vbz dt n1 pp-f d n1.
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And lastly, take heed that you do not mistake moral perswasions, for the Spirits motions. This is a very useful rule.
And lastly, take heed that you do not mistake moral persuasions, for the Spirits motions. This is a very useful Rule.
cc ord, vvb n1 cst pn22 vdb xx vvi j n2, p-acp dt n2 n2. d vbz dt av j n1.
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Men are apt if they have a good motion to intitle it unto the Spirit;
Men Are apt if they have a good motion to entitle it unto the Spirit;
n2 vbr j cs pns32 vhb dt j n1 pc-acp vvi pn31 p-acp dt n1;
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whereas there may be a thousand good motions in thy minde, which may meerly come from moral perswasion.
whereas there may be a thousand good motions in thy mind, which may merely come from moral persuasion.
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Meere nature may make a Reprobate go farre;
Mere nature may make a Reprobate go Far;
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how do you read of flashes of joy in Herod? he heard John Baptist gladly;
how do you read of flashes of joy in Herod? he herd John Baptist gladly;
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of pangs of fear, and horrour in Felix? and fits of sorrow and grief in Judas? yet all these came from the force of moral perswasion,
of pangs of Fear, and horror in Felix? and fits of sorrow and grief in Judas? yet all these Come from the force of moral persuasion,
pp-f n2 pp-f n1, cc n1 p-acp fw-la? cc n2 pp-f n1 cc n1 p-acp np1? av d d vvd p-acp dt n1 pp-f j n1,
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and were not saving workings of the Spirit. That you may not be mistaken about moral perswasion:
and were not Saving workings of the Spirit. That you may not be mistaken about moral persuasion:
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I shall give you four differences between it and the Spirits working.
I shall give you four differences between it and the Spirits working.
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1. Moral perswasion it may move a man to do good, but it never changes the affections.
1. Moral persuasion it may move a man to do good, but it never changes the affections.
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And therefore you read of those, That did not receive the truth in the love of it.
And Therefore you read of those, That did not receive the truth in the love of it.
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Which intimates that men may receive the truth in the motion of it, and yet not in the love of it.
Which intimates that men may receive the truth in the motion of it, and yet not in the love of it.
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And hence are those expressions Of speaking the truth in love, or doing the truth in love; And hence Are those expressions Of speaking the truth in love, or doing the truth in love;
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whatsoever you do you must do it in love.
whatsoever you do you must do it in love.
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Now moral perswasion may move you to do a good act, but it never draws out your affections in love to the things you do.
Now moral persuasion may move you to do a good act, but it never draws out your affections in love to the things you do.
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2. Moral perswasion presses men to do good, but it gives them no power to do the thing it perswades to.
2. Moral persuasion presses men to do good, but it gives them not power to do the thing it persuades to.
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Moral perswasion may give a man an eye, to see what is to be done;
Moral persuasion may give a man an eye, to see what is to be done;
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but the Spirit it gives not only an eye, but a hand also, and helps us in the doing of that good whereunto it perswades.
but the Spirit it gives not only an eye, but a hand also, and helps us in the doing of that good whereunto it persuades.
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3. Moral perswasion moves men to do good more out of hope of reward, or fear of punishment then of love to grace, or holinesse;
3. Moral persuasion moves men to do good more out of hope of reward, or Fear of punishment then of love to grace, or holiness;
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it looks more at what God gives, then what he requires; and hath more respect to the reward of grace, then to grace it self.
it looks more At what God gives, then what he requires; and hath more respect to the reward of grace, then to grace it self.
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4. Moral perswasions they are partial perswasions; they move a man to some kindes of good, but not to all good;
4. Moral persuasions they Are partial persuasions; they move a man to Some Kinds of good, but not to all good;
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to good that may be easily done, but not to difficult duties; to outward, but not to inward good:
to good that may be Easily done, but not to difficult duties; to outward, but not to inward good:
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but the Spirits motions they are universal; there is no good act, but the Spirit it moves a man to.
but the Spirits motions they Are universal; there is no good act, but the Spirit it moves a man to.
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Of comfort, Consider in the general what cause of comfort we have, in that the Lord hath promised to us more of his Spirit then he gave out under the law.
Of Comfort, Consider in the general what cause of Comfort we have, in that the Lord hath promised to us more of his Spirit then he gave out under the law.
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It shall come to passe in the last dayes, (saith God) that I will power out my Spirit upon all flesh. It shall come to pass in the last days, (Says God) that I will power out my Spirit upon all Flesh.
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The Spirit it reveales things now more clearly, and more abundantly. In the last dayes the Spirit speaks expresly; before they saw things darkly;
The Spirit it reveals things now more clearly, and more abundantly. In the last days the Spirit speaks expressly; before they saw things darkly;
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but now we see face to face, that is, more plainly;
but now we see face to face, that is, more plainly;
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there shall be a more full revelation of the Spirit, When the light of the Moone shall be as the light of the Sunne,
there shall be a more full Revelation of the Spirit, When the Light of the Moon shall be as the Light of the Sun,
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and the light of the Sunne sevenfold, as the light of seven dayes. and the Light of the Sun sevenfold, as the Light of seven days.
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And hence is that promise, that knowledge shall fill the earth as water filleth the sea. And hence is that promise, that knowledge shall fill the earth as water fills the sea.
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In other ages the Mystery of Christ was not made known unto the sons of men,
In other ages the Mystery of christ was not made known unto the Sons of men,
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as it is now revealed unto us by the Spirit. Blesse God then;
as it is now revealed unto us by the Spirit. Bless God then;
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this is a general comfort that more of the Spirit was reserved under the New Testament,
this is a general Comfort that more of the Spirit was reserved under the New Testament,
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then was dispensed under the Old.
then was dispensed under the Old.
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In particular, there are six comforts which I shall lay down for such who walk after the guidance and motions of Gods Spirit.
In particular, there Are six comforts which I shall lay down for such who walk After the guidance and motions of God's Spirit.
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1. The Spirit of God will be a sure guide to you, to discover to you, and to lead you in all truth;
1. The Spirit of God will be a sure guide to you, to discover to you, and to led you in all truth;
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so saith our Saviour, He will guide you into all truth, that is, into all truth necessary to salvation.
so Says our Saviour, He will guide you into all truth, that is, into all truth necessary to salvation.
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A like place you have in the same Evangelist, where it is said, that the Spirit shall teach you all things;
A like place you have in the same Evangelist, where it is said, that the Spirit shall teach you all things;
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that is, all things needful for an elect man to know that he may be saved.
that is, all things needful for an elect man to know that he may be saved.
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The Spirit of God reveales the Mysteries of salvation to his people, and therefore you read, that eye hath not seen, nor eare heard,
The Spirit of God reveals the Mysteres of salvation to his people, and Therefore you read, that eye hath not seen, nor ear herd,
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neither have entred into the heart of man the things which God hath prepared for them which love him:
neither have entered into the heart of man the things which God hath prepared for them which love him:
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but God hath revealed them unto us by his Spirit, The Spirit it makes known to us Gospel-truths, and reveals Gospel-Mysteries;but God hath revealed them unto us by his Spirit, The Spirit it makes known to us Gospel truths, and reveals Gospel mysteries;
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The spiritual man judgeth all things, yet he himselfe is judged of no man; The spiritual man Judgeth all things, yet he himself is judged of no man;
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he hath the Spirit of God inabling him to discerne of Doctrines whether they be true or false;
he hath the Spirit of God enabling him to discern of Doctrines whither they be true or false;
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and sayes the Apostle, he himselfe is judged of no man;
and Says the Apostle, he himself is judged of no man;
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that is, he is so assured of the truth of his Doctrine, that other men cannot pervert him.
that is, he is so assured of the truth of his Doctrine, that other men cannot pervert him.
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2. The Spirit will not be only a guide to lead you, but a seale to assure you of your Adoption.
2. The Spirit will not be only a guide to led you, but a seal to assure you of your Adoption.
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As many as are led by the Spirit of God, (that is, which walk after its motions, As many as Are led by the Spirit of God, (that is, which walk After its motions,
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and guidance) they are the Sonnes of God.
and guidance) they Are the Sons of God.
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And because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, crying, Abba, Father; And Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father;
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that is, giving you a farther assurance, and Seale of your Sonneship, that you may with more boldnesse poure out your hearts into the bosome of your Father. that is, giving you a farther assurance, and Seal of your Sonship, that you may with more boldness pour out your hearts into the bosom of your Father.
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3. The Spirit will be an evidence unto thee of thy union with Jesus Christ.
3. The Spirit will be an evidence unto thee of thy Union with jesus christ.
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So saith the Apostle, Hereby we know that he abideth in us, by the Spirit which he hath given to us.
So Says the Apostle, Hereby we know that he Abideth in us, by the Spirit which he hath given to us.
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And hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit. And hereby we know that we dwell in him, and he in us, Because he hath given us of his Spirit.
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Get therefore the Spirit into thy heart, and follow its motions and guidance, and hereby wilt thou be assured of thy union with Christ. Get Therefore the Spirit into thy heart, and follow its motions and guidance, and hereby wilt thou be assured of thy Union with christ.
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4. Walk in the Spirit, and it will be a sure pledge to thee, that thou art exempted from damnation and brought into a state of salvation.
4. Walk in the Spirit, and it will be a sure pledge to thee, that thou art exempted from damnation and brought into a state of salvation.
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There is no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit. There is no condemnation to them who Are in christ jesus, who walk not After the Flesh, but After the Spirit.
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It will be an evidence to you that you are past damnation. 5. That you are free from the curse and power of the law.
It will be an evidence to you that you Are passed damnation. 5. That you Are free from the curse and power of the law.
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If ye be led of the Spirit, ye are not under the law. If you be led of the Spirit, you Are not under the law.
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You must not understand it as if you were not under the moral law as a rule of life, You must not understand it as if you were not under the moral law as a Rule of life,
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but only that you are freed from the curse of it, so you are not under it.
but only that you Are freed from the curse of it, so you Are not under it.
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6. And lastly, if ye have the Spirit of God, and walk after its guidance, here will be your comfort, that ye shall not fulfill the lusts of the flesh.
6. And lastly, if you have the Spirit of God, and walk After its guidance, Here will be your Comfort, that you shall not fulfil the Lustiest of the Flesh.
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And this brings me to the second Doctrine, to wit, That walking after the Spirit is an especial help to Beleevers, that they shall not fulfill the lusts of the flesh;
And this brings me to the second Doctrine, to wit, That walking After the Spirit is an especial help to Believers, that they shall not fulfil the Lustiest of the Flesh;
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though they may act the lusts of the flesh, and commit those sinnes which the devil,
though they may act the Lustiest of the Flesh, and commit those Sins which the Devil,
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and their own hearts may move them to, yet they shall not fulfill the lusts of the flesh.
and their own hearts may move them to, yet they shall not fulfil the Lustiest of the Flesh.
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— But more of this in the following Sermons.
— But more of this in the following Sermons.
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SERMON. XI. At Lawrence Jury, London, Decemb. 15. 1650. GAL. 5. verse 16. And ye shall not fulfil the lusts of the flesh. —
SERMON. XI. At Lawrence Jury, London, December 15. 1650. GAL. 5. verse 16. And you shall not fulfil the Lustiest of the Flesh. —
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I Have hitherto treated on the duty, Walk in the Spirit; And am now to treat of the benefit annexed to this duty, — And ye shall not fulfill the lusts of the flesh. —
I Have hitherto treated on the duty, Walk in the Spirit; And am now to Treat of the benefit annexed to this duty, — And you shall not fulfil the Lustiest of the Flesh. —
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In the handling of which, I shall first explaine it, and then give you the Doctrine.
In the handling of which, I shall First explain it, and then give you the Doctrine.
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There are two things to be opened.
There Are two things to be opened.
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First, what is meant by the lusts of the flesh? — Secondly, what is meant by fulfilling these lusts?
First, what is meant by the Lustiest of the Flesh? — Secondly, what is meant by fulfilling these Lustiest?
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What is meant by this phrase the lusts of the flesh? What is meant by this phrase the Lustiest of the Flesh?
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By the lusts of the flesh, if you take them for the natural desires of the body,
By the Lustiest of the Flesh, if you take them for the natural Desires of the body,
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then this Text cannot be made true; for we may and do fulfill the natural appetite of the body;
then this Text cannot be made true; for we may and do fulfil the natural appetite of the body;
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if it be hungry, we give it meat; if thirsty, we give it drink; if weary, we give it rest:
if it be hungry, we give it meat; if thirsty, we give it drink; if weary, we give it rest:
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So that the lusts of the flesh, if you take them for the natural desires of the body; these ye may lawfully fulfill;
So that the Lustiest of the Flesh, if you take them for the natural Desires of the body; these you may lawfully fulfil;
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therefore it cannot be so taken here.
Therefore it cannot be so taken Here.
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2. Neither is it to be confined to the sinne of incontinency, but to be taken more comprehensively,
2. Neither is it to be confined to the sin of incontinency, but to be taken more comprehensively,
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for the sinfulnesse of our corrupt nature, the lusts and motions whereof you must not fulfill.
for the sinfulness of our corrupt nature, the Lustiest and motions whereof you must not fulfil.
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3. These motions and lusts of corrupt nature must be considered two wayes. — First, either as a power. Or secondly, as an act.
3. These motions and Lustiest of corrupt nature must be considered two ways. — First, either as a power. Or secondly, as an act.
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1. As a power, and so they nore that radical indisposition that is in mans nature to good, and its proneness to evil. Or —
1. As a power, and so they nore that radical indisposition that is in men nature to good, and its proneness to evil. Or —
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2. As an act, and so it notes those sinful motions to sinne that come from corrupt nature,
2. As an act, and so it notes those sinful motions to sin that come from corrupt nature,
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and so I take the meaning of this place;
and so I take the meaning of this place;
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You shall not fulfill the lusts of the flesh, that is, walk according to the dictates and motions of the Spirit, You shall not fulfil the Lustiest of the Flesh, that is, walk according to the dictates and motions of the Spirit,
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and you shall not act those sinful motions which arise from corrupt nature.
and you shall not act those sinful motions which arise from corrupt nature.
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But then a farther question is, what is meant by not fulfilling these lusts of the flesh? But then a farther question is, what is meant by not fulfilling these Lustiest of the Flesh?
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To which I answer, 1. Negatively, we must not understand this, as if so be we were not to have any lusts of the flesh in us.
To which I answer, 1. Negatively, we must not understand this, as if so be we were not to have any Lustiest of the Flesh in us.
p-acp r-crq pns11 vvb, crd av-jn, pns12 vmb xx vvi d, c-acp cs av vbb pns12 vbdr xx pc-acp vhi d n2 pp-f dt n1 p-acp pno12.
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But secondly, that if you walk after the Spirits motions, you shall not yield to the motions of sinne, with so strong an inclination and bent of the will as wicked and unregenerate men do,
But secondly, that if you walk After the Spirits motions, you shall not yield to the motions of sin, with so strong an inclination and bent of the will as wicked and unregenerate men do,
p-acp ord, cst cs pn22 vvb p-acp dt n2 n2, pn22 vmb xx vvi p-acp dt n2 pp-f n1, p-acp av j dt n1 cc n1 pp-f dt n1 c-acp j cc j n2 vdb,
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so you shall nor fulfill the lusts of the flesh. Before I come to handle the Doctrine, I shall premise these particulars.
so you shall nor fulfil the Lustiest of the Flesh. Before I come to handle the Doctrine, I shall premise these particulars.
av pn22 vmb ccx vvi dt n2 pp-f dt n1. c-acp pns11 vvb pc-acp vvi dt n1, pns11 vmb n1 d n2-j.
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1. This benefit here annexed may be understood, either preceptively, or promissively;
1. This benefit Here annexed may be understood, either preceptively, or promissively;
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either as a precept what you should do, or as a promise what you shall do.
either as a precept what you should do, or as a promise what you shall do.
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And the Translators of the Bible it seemes were at a stand, how to render these words NONLATINALPHABET.
And the Translators of the bible it seems were At a stand, how to render these words.
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Beza renders them ne perficite preceptively, fulfill not; the vulgar; ne perficietis, you shall not fulfill.Beza renders them ne perficite preceptively, fulfil not; the Vulgar; ne perficietis, you shall not fulfil.
np1 vvz pno32 fw-fr fw-la av-j, vvb xx; dt j; ccx fw-la, pn22 vmb xx vvi.
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— Which our translatours followed, but as you may perceive, put also the other rendering and reading in the Margin.
— Which our translators followed, but as you may perceive, put also the other rendering and reading in the Margin.
— r-crq po12 n2 vvn, cc-acp c-acp pn22 vmb vvi, vvb av dt n-jn vvg cc vvg p-acp dt n1.
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But it is not material which way you take it.
But it is not material which Way you take it.
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2. This promise, (for so it seems to be taken) it is not to be taken absolutely, but conditionally;
2. This promise, (for so it seems to be taken) it is not to be taken absolutely, but conditionally;
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my meaning is this, God doth not promise this absolutely, but upon this condition, If you walk in the Spirit, on this condition, you shall not fulfill the lusts of the flesh.
my meaning is this, God does not promise this absolutely, but upon this condition, If you walk in the Spirit, on this condition, you shall not fulfil the Lustiest of the Flesh.
po11 n1 vbz d, np1 vdz xx vvi d av-j, cc-acp p-acp d n1, cs pn22 vvb p-acp dt n1, p-acp d n1, pn22 vmb xx vvi dt n2 pp-f dt n1.
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3. It is not said, you shall not have the lusts of the flesh;
3. It is not said, you shall not have the Lustiest of the Flesh;
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for what man is there which hath them no•? but you shall not fulfil them.
for what man is there which hath them no•? but you shall not fulfil them.
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4. We read in our translation the lusts of the flesh; but it is in the Greek, The lust of the flesh, in the singular number.
4. We read in our Translation the Lustiest of the Flesh; but it is in the Greek, The lust of the Flesh, in the singular number.
crd pns12 vvb p-acp po12 n1 dt n2 pp-f dt n1; cc-acp pn31 vbz p-acp dt jp, dt n1 pp-f dt n1, p-acp dt j n1.
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— Now what may be the reason that though the Word be in the singular number,
— Now what may be the reason that though the Word be in the singular number,
— av q-crq vmb vbi dt n1 cst cs dt n1 vbb p-acp dt j n1,
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yet it is read in the plural? For this reason, because the sinne of nature,
yet it is read in the plural? For this reason, Because the sin of nature,
av pn31 vbz vvn p-acp dt j? p-acp d n1, c-acp dt n1 pp-f n1,
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though it be but one Masse of sin, yet it hath many sinsin the womb of it;
though it be but one Mass of since, yet it hath many sinsin the womb of it;
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and there may be this use made of the translation.
and there may be this use made of the Translation.
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That though the sinne of nature be but one, yet seminally there are all the sinnes in the world contained in it.
That though the sin of nature be but one, yet seminally there Are all the Sins in the world contained in it.
cst cs dt n1 pp-f n1 vbb p-acp crd, av av-j pc-acp vbr d dt n2 p-acp dt n1 vvn p-acp pn31.
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5. Touching the benefit annexed, there is no cause of doubting to be left in your mindes, that this benefit shall not be yours, if you perform the condition.
5. Touching the benefit annexed, there is no cause of doubting to be left in your minds, that this benefit shall not be yours, if you perform the condition.
crd vvg dt n1 vvn, pc-acp vbz dx n1 pp-f vvg pc-acp vbi vvn p-acp po22 n2, cst d n1 vmb xx vbi png22, cs pn22 vvb dt n1.
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Do you walk in the Spirit, and God will keep you that you shall not fulfill the lusts of the flesh;
Do you walk in the Spirit, and God will keep you that you shall not fulfil the Lustiest of the Flesh;
vdb pn22 vvi p-acp dt n1, cc np1 vmb vvi pn22 cst pn22 vmb xx vvi dt n2 pp-f dt n1;
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and this I draw from the Apostles Assertion, in these words;
and this I draw from the Apostles Assertion, in these words;
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This I say then, Walk in the Spirit, and ye shall not fulfill the lusts of the flesh. This I say then, Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh.
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This I say, as if the Apostle should say, This is that which I have to speak unto you in the name of the Lord, that if you walk in the Spirit, you shall not fulfill, &c.This I say, as if the Apostle should say, This is that which I have to speak unto you in the name of the Lord, that if you walk in the Spirit, you shall not fulfil, etc.
d pns11 vvb, c-acp cs dt n1 vmd vvi, d vbz d r-crq pns11 vhb pc-acp vvi p-acp pn22 p-acp dt n1 pp-f dt n1, cst cs pn22 vvb p-acp dt n1, pn22 vmb xx vvi, av
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Now having premised these particulars, the Doctrine is this. —
Now having premised these particulars, the Doctrine is this. —
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1846
That Walking after the guidance, or motions of the Spirit, is an especiall means to keep men that they shall not yeeld to the lusts of the flesh with so strong and full a bent of the will,That Walking After the guidance, or motions of the Spirit, is an especial means to keep men that they shall not yield to the Lustiest of the Flesh with so strong and full a bent of the will,
cst vvg p-acp dt n1, cc n2 pp-f dt n1, vbz dt j n2 pc-acp vvi n2 cst pns32 vmb xx vvi p-acp dt n2 pp-f dt n1 p-acp av j cc av-j dt n1 pp-f dt n1,
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1847
as wicked and ungodly men, when they sin against God.
as wicked and ungodly men, when they sin against God.
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1848
This is a very fruitfull point, the promise is not to be taken absolutely, you shall not fulfill them at all;
This is a very fruitful point, the promise is not to be taken absolutely, you shall not fulfil them At all;
d vbz dt av j n1, dt n1 vbz xx pc-acp vbi vvn av-j, pn22 vmb xx vvi pno32 p-acp d;
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1849
but comparatively, you shall not sin as wicked men do;
but comparatively, you shall not sin as wicked men do;
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1850
you may sin, but you shall not regard iniquity in your heart, as the phrase is, Psal. 66.18. you shall not commit sin, NONLATINALPHABET, 1 Joh. 3.9. as wicked men do, who make a trade of sin.
you may sin, but you shall not regard iniquity in your heart, as the phrase is, Psalm 66.18. you shall not commit since,, 1 John 3.9. as wicked men do, who make a trade of since.
pn22 vmb vvi, cc-acp pn22 vmb xx vvi n1 p-acp po22 n1, c-acp dt n1 vbz, np1 crd. pn22 vmb xx vvi n1,, crd np1 crd. c-acp j n2 vdb, r-crq vvb dt n1 pp-f n1.
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In the handling of this point I shall onely dispatch this one thing, to shew you how the wicked do sin,
In the handling of this point I shall only dispatch this one thing, to show you how the wicked do sin,
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1852
and fulfill the lusts of the flesh, that all godly men which walk after the guidance of the Spirit, shall not so sin.
and fulfil the Lustiest of the Flesh, that all godly men which walk After the guidance of the Spirit, shall not so since.
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1. They who walk after the Spirit, they shall not sin so wilfully, nor so voluntarily as wicked men do.
1. They who walk After the Spirit, they shall not sin so wilfully, nor so voluntarily as wicked men do.
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1854
If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin. If we sin wilfully After we have received the knowledge of the truth, there remains no more sacrifice for since.
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1855
Godly men they do not sin with so strong a bent of will, as wicked men do;
Godly men they do not sin with so strong a bent of will, as wicked men do;
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1856
sin they do, and they sin with their wils too, but there is much resistenice in the will against the will;
since they do, and they sin with their wills too, but there is much resistenice in the will against the will;
n1 pns32 vdb, cc pns32 vvb p-acp po32 n2 av, cc-acp pc-acp vbz d n1 p-acp dt n1 p-acp dt n1;
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1857
it is not a full consent of the will, nor a full bent and tendencie of the heart:
it is not a full consent of the will, nor a full bent and tendency of the heart:
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1858
and therefore sayes the Apostle Paul, The evil that I would not, that I do.
and Therefore Says the Apostle Paul, The evil that I would not, that I do.
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1859
Paul he tels you he did evil, but he tels you also that he did not will the evil he did. Paul he tells you he did evil, but he tells you also that he did not will the evil he did.
np1 pns31 vvz pn22 pns31 vdd n-jn, cc-acp pns31 vvz pn22 av cst pns31 vdd xx vvi dt n-jn pns31 vdd.
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1860
A godly man he sometimes yeelds to sin, as to an usurping Tyrant, but never as to his naturall Lord.
A godly man he sometime yields to since, as to an usurping Tyrant, but never as to his natural Lord.
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1861
Wicked men they will the evil they do, but godly men will the good they do not.
Wicked men they will the evil they do, but godly men will the good they do not.
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1862
Wicked men they sin with all their will, because there is no part of their will regenerated;
Wicked men they sin with all their will, Because there is no part of their will regenerated;
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1863
and therefore sayes the Psalmist, speaking of a wicked man, Thou givest thy self to speak evil. and Therefore Says the Psalmist, speaking of a wicked man, Thou givest thy self to speak evil.
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1864
It is remarkable that variation of expression concerning Ahab and Paul. Ahab, it is said of him, that he sold himself to work wickednesse;
It is remarkable that variation of expression Concerning Ahab and Paul. Ahab, it is said of him, that he sold himself to work wickedness;
pn31 vbz j cst n1 pp-f n1 vvg np1 cc np1. np1, pn31 vbz vvn pp-f pno31, cst pns31 vvd px31 pc-acp vvi n1;
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1865
but of Paul it is said, that he was sold under sin. They were both sold, but there is this difference.
but of Paul it is said, that he was sold under since. They were both sold, but there is this difference.
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1866
Ahab he sold himself; but Paul was sold, he did not sell himself. Ahabs act was a voluntary act, he sold himself;Ahab he sold himself; but Paul was sold, he did not fell himself. Ahabs act was a voluntary act, he sold himself;
np1 pns31 vvd px31; p-acp np1 vbds vvn, pns31 vdd xx vvi px31. npg1 n1 vbds dt j-jn n1, pns31 vvd px31;
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1867
but Paul was sold under sin, it was not voluntary, but against his will.
but Paul was sold under since, it was not voluntary, but against his will.
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2. Those who walk after the Spirit, they do not fulfill the lusts of the flesh so impudently as wicked men do.
2. Those who walk After the Spirit, they do not fulfil the Lustiest of the Flesh so impudently as wicked men do.
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1869
Wicked men they commit wickednesse before the Sun, and are not ashamed;
Wicked men they commit wickedness before the Sun, and Are not ashamed;
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1870
therefore sayes the Lord by his Prophet, Were they ashamed, when they had c•mmitted abominations? nay, they were not at all ashamed, neither could they blush.
Therefore Says the Lord by his Prophet, Were they ashamed, when they had c•mmitted abominations? nay, they were not At all ashamed, neither could they blush.
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1871
Thou hast a whores forehead (sayes the same Prophet) thou refusedst to be ashamed. Thou hast a whores forehead (Says the same Prophet) thou refusedst to be ashamed.
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The wicked they have cast off shame, and therefore sayes the Prophet Zephaniah, The unjust knoweth no shams; The wicked they have cast off shame, and Therefore Says the Prophet Zephaniah, The unjust Knoweth no shams;
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1873
they will not be ashamed when they have done wickedly: as that whore she findes a young man, and she caught him, and kissed him, they will not be ashamed when they have done wickedly: as that whore she finds a young man, and she caught him, and kissed him,
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1874
and with an impudent face said unto him, I have peace-offerings with me, this day have I payed my vows. and with an impudent face said unto him, I have peace-offerings with me, this day have I paid my vows.
cc p-acp dt j n1 vvd p-acp pno31, pns11 vhb n2 p-acp pno11, d n1 vhb pns11 vvn po11 n2.
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1875
Thus wicked men they sin impudently, and are not ashamed when they have committed abomination; but the godly they do not so sin.
Thus wicked men they sin impudently, and Are not ashamed when they have committed abomination; but the godly they do not so since.
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1876
What fruit had ye then in those things whereof ye are now ashamed? (saith the Apostle.) And Ezra, Oh God, our iniquities are increased, I blush and am ashamed to look up. What fruit had you then in those things whereof you Are now ashamed? (Says the Apostle.) And Ezra, O God, our iniquities Are increased, I blush and am ashamed to look up.
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The godly they do not sin so impudently as wicked men do. 3. Neither so boastingly as wicked men, ungodly men they boast in their ungodly deeds; The godly they do not sin so impudently as wicked men do. 3. Neither so boastingly as wicked men, ungodly men they boast in their ungodly Deeds;
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1878
and therefore sayes the Psalmist to Doeg, Why boastest thou thy self in mischief, oh mighty man? It seems Doeg did not onely kill those innocent Priests,
and Therefore Says the Psalmist to Doeg, Why boastest thou thy self in mischief, o mighty man? It seems Doeg did not only kill those innocent Priests,
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1879
but boasted of his villany and wickednesse.
but boasted of his villainy and wickedness.
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1880
Hence it is said, that the Apostle Paul wept over some that were enemies to the crosse of Christ, whose glory was in their shame, that is, in their sin.
Hence it is said, that the Apostle Paul wept over Some that were enemies to the cross of christ, whose glory was in their shame, that is, in their since.
av pn31 vbz vvn, cst dt n1 np1 vvd p-acp d cst vbdr n2 p-acp dt n1 pp-f np1, rg-crq n1 vbds p-acp po32 n1, cst vbz, p-acp po32 n1.
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A regenerate man may act sin, and hide sin;
A regenerate man may act since, and hide since;
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1882
nay, he may extenuate sin, he may mince the matter, and put off, and excuse it all he can;
nay, he may extenuate since, he may mince the matter, and put off, and excuse it all he can;
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1883
but we never read of a regenerate man which did boast in his sin. A godly man may go neer, ever to the suburbs of hell, by his sin;
but we never read of a regenerate man which did boast in his since. A godly man may go near, ever to the suburbs of hell, by his since;
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1884
but he never glories in shame, nor boasts of his sin. 4. Godly men they sin not so rejoycingly as wicked men do.
but he never Glories in shame, nor boasts of his since. 4. Godly men they sin not so rejoicingly as wicked men do.
cc-acp pns31 av-x vvz p-acp n1, ccx n2 pp-f po31 n1. crd j n2 pns32 vvb xx av av-vvg c-acp j n2 vdb.
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1885
The Prophet Jeremiah tels you of some, that when they did evil, they rejoyced.
The Prophet Jeremiah tells you of Some, that when they did evil, they rejoiced.
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1886
It is a sport to a fool to do mischief, as the wise man tels you.It is a sport to a fool to do mischief, as the wise man tells you.
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1887
By Solomons fool is meant a wicked man, and such are they, who rejoyce to do evil, By Solomons fool is meant a wicked man, and such Are they, who rejoice to do evil,
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1888
and delight in the frowardnesse of the wicked. and delight in the frowardness of the wicked.
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1889
Ungodlinesse, it is a wicked mans sport, he makes a jest of sin, but a man of understanding hath wisdom, that is, he hath more wisdom then to make a sport of sin, he knows that they shall be damned, that have pleasure in unrighteousnesse;
Ungodliness, it is a wicked men sport, he makes a jest of since, but a man of understanding hath Wisdom, that is, he hath more Wisdom then to make a sport of since, he knows that they shall be damned, that have pleasure in unrighteousness;
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1890
and therefore he dares not sin rejoycingly as other men do;
and Therefore he dares not sin rejoicingly as other men do;
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1891
he hath wisdom rather to mourn for it, as David, I will declare mine iniquity, I will be sorry for my sin.
he hath Wisdom rather to mourn for it, as David, I will declare mine iniquity, I will be sorry for my since.
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1892
5. Godly men they sin not so plottingly, and contrivingly, as unregenerate men. 5. Godly men they sin not so plottingly, and contrivingly, as unregenerate men.
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1893
It is true, godly men they may yeeld to the lusts of the flesh, and act sin,
It is true, godly men they may yield to the Lustiest of the Flesh, and act since,
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1894
but they are not so cunning to contrive it. He that committeth sin, is of the Devil.
but they Are not so cunning to contrive it. He that Committeth since, is of the devil.
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1895
It is not said, He that sins, but he that commits sin, that is, he that makes sin. The word is taken from Artificers, that are skilfull and cunning about their work.
It is not said, He that Sins, but he that commits since, that is, he that makes since. The word is taken from Artificers, that Are skilful and cunning about their work.
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1896
Godly men are bunglers about sin, but wicked men they do it artificially. Hence it is said, that they are wise to do evil; And skilfull to destroy.
Godly men Are bunglers about since, but wicked men they do it artificially. Hence it is said, that they Are wise to do evil; And skilful to destroy.
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1897
David he tells you, The proud have forged a lie against me. It is bad to tell a lie, but worse to forge a lie.David he tells you, The proud have forged a lie against me. It is bad to tell a lie, but Worse to forge a lie.
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1898
It is an expression drawn from Smiths, that when they would bring a piece of iron into any curious frame, they bring it to the forge.
It is an expression drawn from Smiths, that when they would bring a piece of iron into any curious frame, they bring it to the forge.
pn31 vbz dt n1 vvn p-acp n2, cst c-crq pns32 vmd vvi dt n1 pp-f n1 p-acp d j n1, pns32 vvb pn31 p-acp dt n1.
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1899
Wicked men, they are as skilfull in the way of sin, as if they were bound aprentice to it.
Wicked men, they Are as skilful in the Way of since, as if they were bound aprentice to it.
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1900
Therefore we read of them, that their tongues are said to frame deceit.
Therefore we read of them, that their tongues Are said to frame deceit.
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1901
It is said, that Christ at last day will put away those who are workers of iniquity; all are actours of iniquity,
It is said, that christ At last day will put away those who Are workers of iniquity; all Are actors of iniquity,
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1902
but all do not work iniquity, that is, they do not make a trade of sin,
but all do not work iniquity, that is, they do not make a trade of since,
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1903
neither are cunning in the cursed craft of sin. 6. Godly men, they sin not so deliberately as wicked men do.
neither Are cunning in the cursed craft of since. 6. Godly men, they sin not so deliberately as wicked men do.
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1904
A godly man (it is true) may be carried to sin through the violence of temptation,
A godly man (it is true) may be carried to since through the violence of temptation,
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1905
and through the treacherousnesse of his own spirit;
and through the treacherousness of his own Spirit;
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1906
but he doth not deliberate sin, pause, and consider with himself how he may commit it:
but he does not deliberate since, pause, and Consider with himself how he may commit it:
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1907
Wo be to them that devise iniquity and work evil upon their beds: and when the morning is light they practise it. Woe be to them that devise iniquity and work evil upon their Beds: and when the morning is Light they practise it.
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1908
Wicked men are said to shut their eyes to devise froward things. Wicked men Are said to shut their eyes to devise froward things.
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1909
Which is a posture which argues the intentnes of the minde, because by opening of the eyes many objects are administered, whereby the minde is distracted. Which is a posture which argues the intentnes of the mind, Because by opening of the eyes many objects Are administered, whereby the mind is distracted.
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1910
Thus wicked men, they plot, contrive, and deliberate, how they may commit sin: wicked men are students in sin.
Thus wicked men, they plot, contrive, and deliberate, how they may commit since: wicked men Are Students in since.
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1911
But remember that at the day of judgement, God will not onely call thee to an account for thy actions,
But Remember that At the day of judgement, God will not only call thee to an account for thy actions,
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1912
but for thy deliberations, and the debates of thy minde, how thou mightest commit such a sin,
but for thy deliberations, and the debates of thy mind, how thou Mightest commit such a since,
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1913
though it were never acted by thee: then will God make manifest the counsells of the heart:
though it were never acted by thee: then will God make manifest the Counsels of the heart:
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1914
all those deliberate thoughts and purposes that were in your minde to sin these will God make manifest,
all those deliberate thoughts and Purposes that were in your mind to sin these will God make manifest,
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1915
and judge you even for the counsels of the heart.
and judge you even for the Counsels of the heart.
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1916
The Psalmist tells you, that a wicked man, he deviseth mischief upon his bed, he setteth himself in a way that is not good. The Psalmist tells you, that a wicked man, he devises mischief upon his Bed, he sets himself in a Way that is not good.
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1917
He deviseth mischief, there is his deliberation, and sets himself in a way that is not good, that is a further expression of it.
He devises mischief, there is his deliberation, and sets himself in a Way that is not good, that is a further expression of it.
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1918
A godly man may be turned aside by the Devil and his own heart, but the wicked they set themselves in a way of sin.
A godly man may be turned aside by the devil and his own heart, but the wicked they Set themselves in a Way of since.
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1919
A godly man may be overtaken with sin, as the Apostle tells you, which intimates that he is going from it;
A godly man may be overtaken with since, as the Apostle tells you, which intimates that he is going from it;
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1920
but a wicked man, he goes not from sin, but sets himself in a way which is not good.
but a wicked man, he Goes not from since, but sets himself in a Way which is not good.
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1921
It is true I must confesse, as Divines upon this case, that in a sense there may be deliberation in a godly man to sin,
It is true I must confess, as Divines upon this case, that in a sense there may be deliberation in a godly man to since,
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1922
yet there is great difference between the godly and the wicked herein.
yet there is great difference between the godly and the wicked herein.
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1923
There is difference betwixt the deliberating about the act of sin, & between a deliberation to find out an occasion how to commit sin.
There is difference betwixt the deliberating about the act of since, & between a deliberation to find out an occasion how to commit since.
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1924
A godly man he may be deliberate about the act, he may rowl the Sun in his fancie;
A godly man he may be deliberate about the act, he may roll the Sun in his fancy;
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1925
but a godly man doth not deliberate how to finde an occasion whereby he may be wicked.
but a godly man does not deliberate how to find an occasion whereby he may be wicked.
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1926
There was a deliberation in David, when he committed adultery, but he did not deliberate about the occasion to finde it out;
There was a deliberation in David, when he committed adultery, but he did not deliberate about the occasion to find it out;
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1927
he did not go to his housetop, thinking with himself that there he should see a woman to lust after;
he did not go to his housetop, thinking with himself that there he should see a woman to lust After;
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1928
but when he was there, the Devil presented him with an occasion, and when the occasion was found out,
but when he was there, the devil presented him with an occasion, and when the occasion was found out,
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1929
then he did not deliberate how to commit that foul sin.
then he did not deliberate how to commit that foul since.
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1930
The like may be said about his deliberation in the death of Ʋriah, for though he did it deliberately,
The like may be said about his deliberation in the death of Ʋriah, for though he did it deliberately,
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1931
yet the violence of the temptation that then was upon him, pressed him thereunto.
yet the violence of the temptation that then was upon him, pressed him thereunto.
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1932
But now wicked men they deliberate how they may finde occasions to sin, they are Devils to themselves, plotting how they may do mischief, they tempt the Devils to tempt them.
But now wicked men they deliberate how they may find occasions to since, they Are Devils to themselves, plotting how they may do mischief, they tempt the Devils to tempt them.
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1933
7. Godly men, they do not fulfill the lusts of the flesh so eagerly, and intently as wicked men do, who are eagerly set upon their lusts.
7. Godly men, they do not fulfil the Lustiest of the Flesh so eagerly, and intently as wicked men do, who Are eagerly Set upon their Lustiest.
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1934
The adulterous thoughts of the wicked are compared to the neighing of a well-fed horse, which is a very strong desire, and to the fury of a horse rushing into the battel;
The adulterous thoughts of the wicked Are compared to the neighing of a well-fed horse, which is a very strong desire, and to the fury of a horse rushing into the battle;
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1935
wicked men are as eager in the pursuit of their lusts, as ever a horse was to rush into the battel. wicked men Are as eager in the pursuit of their Lustiest, as ever a horse was to rush into the battle.
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1936
You read in Exod. 32. that the people were set on mischief, which intimated their eagernesse to do wickedly. You read in Exod 32. that the people were Set on mischief, which intimated their eagerness to do wickedly.
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1937
How eager was Amnon to satisfie his lust? insomuch that he was sick:
How eager was Amnon to satisfy his lust? insomuch that he was sick:
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1938
And how sick was Ahab for Naboths vineyard? they were so intently bent upon their lusts.
And how sick was Ahab for Naboth's vineyard? they were so intently bent upon their Lustiest.
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1939
But good men though they sinne, yet they do not sinne so eagerly, and therefore the Apostle he makes this a difference between godly and wicked men, the wicked they commit all iniquity, and all iniquity with greedinesse. It is said of the wicked that their heart walketh after their detestable things.
But good men though they sin, yet they do not sin so eagerly, and Therefore the Apostle he makes this a difference between godly and wicked men, the wicked they commit all iniquity, and all iniquity with greediness. It is said of the wicked that their heart walks After their detestable things.
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1940
8. Godly men they do not sin so resolvedly as wicked men do;
8. Godly men they do not sin so resolvedly as wicked men do;
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1941
wicked men are so resolved upon their lusts that there is no taking of them off.
wicked men Are so resolved upon their Lustiest that there is no taking of them off.
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1942
When God bids the people leave their Idolatry, they say, No, we have loved strangers, and after them we will go;
When God bids the people leave their Idolatry, they say, No, we have loved Strangers, and After them we will go;
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1943
as if they should say, we have done evil, and we will do evil still; as if they should say, we have done evil, and we will do evil still;
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1944
Thus at another time when they had burned incense to the Queen of heaven, and the Lord had commanded them to leave their Idolatry, and threatened to punish them,
Thus At Another time when they had burned incense to the Queen of heaven, and the Lord had commanded them to leave their Idolatry, and threatened to Punish them,
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1945
yet say they, As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee:
yet say they, 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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They were resolved to follow their wickednesse.
They were resolved to follow their wickedness.
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A wicked man is so set upon his sinne, that it takes away his sleep, He sleeps not unlesse he hath done some mischief,
A wicked man is so Set upon his sin, that it Takes away his sleep, He sleeps not unless he hath done Some mischief,
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and his sleep is taken away, unlesse he cause some to fall; but godly men they do not sin so resolvedly.and his sleep is taken away, unless he cause Some to fallen; but godly men they do not sin so resolvedly.
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It is true, a godly man may have a purpose to act a sinne, though he may know it to be a sinne,
It is true, a godly man may have a purpose to act a sin, though he may know it to be a sin,
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but a little good counsel will take him off.
but a little good counsel will take him off.
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That of David is very remarkable, how resolved was he to kill Nabal and all his family;
That of David is very remarkable, how resolved was he to kill Nabal and all his family;
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1952
and what a bloody resolution was it? nay he had bound himself under an oath,
and what a bloody resolution was it? nay he had bound himself under an oath,
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1953
and was going up to execute his bloody resolution, but at last Abigail meets him,
and was going up to execute his bloody resolution, but At last Abigail meets him,
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1954
and by her good counsel how soone was he brought off from his resolution? And blessed be the Lord God of Israel, (sayes he) which sent thee this day to meet me,
and by her good counsel how soon was he brought off from his resolution? And blessed be the Lord God of Israel, (Says he) which sent thee this day to meet me,
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1955
and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood. and blessed be thy Advice, and blessed be thou, which hast kept me this day from coming to shed blood.
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1956
Godly men they are not so resolved upon wickednesse;
Godly men they Are not so resolved upon wickedness;
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1957
a little good advice will bring them off, and they will blesse God for such preventing counsel,
a little good Advice will bring them off, and they will bless God for such preventing counsel,
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1958
and you for giving it them. 9. They do not sinne so contentedly as wicked men.
and you for giving it them. 9. They do not sin so contentedly as wicked men.
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1959
Wicked men they sinne contentedly because they are in their proper element, when they are sinning.
Wicked men they sin contentedly Because they Are in their proper element, when they Are sinning.
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1960
Now Philosophers say of the elements; that the earth is not heavy in its proper place. Now Philosophers say of the elements; that the earth is not heavy in its proper place.
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Wicked men they are as swine in the myre, it pleases them to be there;
Wicked men they Are as Swine in the mire, it Pleases them to be there;
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1962
but for a sheep to be in the myre, how doth it trouble it? 'tis their delight to be in the green Pastures.
but for a sheep to be in the mire, how does it trouble it? it's their delight to be in the green Pastures.
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Wicked men they not only walk, and stand, but sit down in sinne, which argues their contentednesse therein.
Wicked men they not only walk, and stand, but fit down in sin, which argues their contentedness therein.
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1964
But it is not so with the godly, there is that difference between sinne in a good man and in a wicked man,
But it is not so with the godly, there is that difference between sin in a good man and in a wicked man,
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1965
as there is between poyson being in a man and a toade; poyson in the toade, contents it, because it is natural;
as there is between poison being in a man and a toad; poison in the toad, contents it, Because it is natural;
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1966
but poyson in a man how doth it offend him? thus it is between sinne in the godly and the wicked:
but poison in a man how does it offend him? thus it is between sin in the godly and the wicked:
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1967
Sinne in the wicked it contents him, because it's natural to him; but sinne in the godly it is like poyson in a mans body, it tortures, and torments him.
Sin in the wicked it contents him, Because it's natural to him; but sin in the godly it is like poison in a men body, it tortures, and torments him.
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10. A godly man he doth not sinne so customarily as wicked men do.
10. A godly man he does not sin so customarily as wicked men do.
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A wicked man he makes it his custome to sinne, it is his way wherein he walks,
A wicked man he makes it his custom to sin, it is his Way wherein he walks,
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1970
and therefore sayes David, Search me, O God, and know my heart, and my thoughts: And see if there be any wicked way in me:
and Therefore Says David, Search me, Oh God, and know my heart, and my thoughts: And see if there be any wicked Way in me:
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There may be a work of wickednesse in a godly man, but there is not a way of wickednesse in him. There may be a work of wickedness in a godly man, but there is not a Way of wickedness in him.
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1972
The wicked are accustomed to a way of wickednesse, and as the Prophet speaks, If the Leopard can cleanse his spots,
The wicked Are accustomed to a Way of wickedness, and as the Prophet speaks, If the Leopard can cleanse his spots,
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1973
or the blackmore his skin, then may they also who are accustomed to do evil. or the Blackmore his skin, then may they also who Are accustomed to do evil.
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1974
Sinne in a wicked man it is like water in a river, you saw it there yesterday,
Sin in a wicked man it is like water in a river, you saw it there yesterday,
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1975
and you may see it to day, alwayes it is there; when they are in a way of sinne, they are in their proper course;
and you may see it to day, always it is there; when they Are in a Way of sin, they Are in their proper course;
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1976
but sinne in a godly man, it is like the water of a land-flood, you see it to day,
but sin in a godly man, it is like the water of a landflood, you see it to day,
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1977
but to morrow it is gone; sin it is not a customary thing to them.
but to morrow it is gone; sin it is not a customary thing to them.
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1978
11. They who walk after the Spirit, they yield not to sinne so indulgently as wicked men;
11. They who walk After the Spirit, they yield not to sin so indulgently as wicked men;
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1979
the Prophet he brands wicked men with this, that in heart they work wickednesse, they sinne with their hearts;
the Prophet he brands wicked men with this, that in heart they work wickedness, they sin with their hearts;
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1980
and in another place he saith, Their inward part is very wickednesse, that is, their sinne it comes from their hearts.
and in Another place he Says, Their inward part is very wickedness, that is, their sin it comes from their hearts.
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1981
Hence also they are described to be such, Whose heart walketh after detestable things, they sinne affectionately;
Hence also they Are described to be such, Whose heart walks After detestable things, they sin affectionately;
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1982
but a good mans heart it is not so taken up with sinne.
but a good men heart it is not so taken up with sin.
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1983
The wicked are said to hide sinne under their tongues as a sweet morsel, but the godly though they may have sin in their mouths,
The wicked Are said to hide sin under their tongues as a sweet morsel, but the godly though they may have since in their mouths,
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yet it is there as a bitter morsel, it is unpleasant to them.
yet it is there as a bitter morsel, it is unpleasant to them.
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1985
A wicked man is as indulgent to his sinne, though he know it will be his ruine,
A wicked man is as indulgent to his sin, though he know it will be his ruin,
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1986
as David was to Absolom, and he deals gently with it;
as David was to Absalom, and he deals gently with it;
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1987
but it's otherwise with the godly, for though he be overtaken with a sinne, yet he takes revenge of it;
but it's otherwise with the godly, for though he be overtaken with a sin, yet he Takes revenge of it;
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1988
and therefore sayes Paul, I finde a law that when I would do good, evil is present with me. and Therefore Says Paul, I find a law that when I would do good, evil is present with me.
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1989
For I delight in the law of God after the inward man. For I delight in the law of God After the inward man.
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1990
My inward man is changed, and therefore sayes be, With the minde I my self serve the law of God,
My inward man is changed, and Therefore sayes be, With the mind I my self serve the law of God,
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1991
but with the flesh the law of sinne: Godly men they do not delight in a course of sinne.but with the Flesh the law of sin: Godly men they do not delight in a course of sin.
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1992
12. And lastly, they do not sinne so maliciously as wicked men:
12. And lastly, they do not sin so maliciously as wicked men:
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1993
The Psalmist hath a prophetical prayer against such, Lord, (sayes he) be not merciful to them that sinne of malicious wickednesse;
The Psalmist hath a prophetical prayer against such, Lord, (Says he) be not merciful to them that sin of malicious wickedness;
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1994
good men who walk after the Spirit, they never sinne so as to despight the Spirit of grace;
good men who walk After the Spirit, they never sin so as to despite the Spirit of grace;
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1995
they sinne inconsiderately, but they never sinne maliciously.
they sin inconsiderately, but they never sin maliciously.
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1996
Now summe up all these particulars, and you will see the text is true, that if ye walk in the Spirit, ye shall not fulfill the lusts of the flesh, that is, you shall not sinne after that manner,
Now sum up all these particulars, and you will see the text is true, that if you walk in the Spirit, you shall not fulfil the Lustiest of the Flesh, that is, you shall not sin After that manner,
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1997
and after that rate as wicked men sin.
and After that rate as wicked men since.
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1998
You who have the Spirit of God, blesse God, that you have such a preservative to keep you from sinning so as wicked men sinne.
You who have the Spirit of God, bless God, that you have such a preservative to keep you from sinning so as wicked men sin.
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1999
Why is it that the wicked sin so as they do;
Why is it that the wicked since so as they do;
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2000
but because they have not the Spirit of God? Hast thou not the same sinful inclinations with the worst that are? other mens abominable actions, are but commentaries upon thy heart:
but Because they have not the Spirit of God? Hast thou not the same sinful inclinations with the worst that Are? other men's abominable actions, Are but commentaries upon thy heart:
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2001
You have cause to blesse God, because otherwise you would commit more sinnes then you do;
You have cause to bless God, Because otherwise you would commit more Sins then you do;
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2002
and those which you do commit, after a worse manner more willingly, more eagerly, more wilfully;
and those which you do commit, After a Worse manner more willingly, more eagerly, more wilfully;
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blesse God therefore in this regard for his holy Spirit.
bless God Therefore in this regard for his holy Spirit.
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2004
You may learne the happinesse of a godly man, and the misery of a wicked man.
You may Learn the happiness of a godly man, and the misery of a wicked man.
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2005
The happinesse of a godly man, that thou hast the Spirit to keep thee from sinning so as other men sinne;
The happiness of a godly man, that thou hast the Spirit to keep thee from sinning so as other men sin;
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2006
and the Scripture speaks of a godly man in this regard, as if he had no sinne at all. and the Scripture speaks of a godly man in this regard, as if he had no sin At all.
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2007
Whosoever is borne of God (sayes the Apostle) doth not commit sinne, for his seed remaineth in him, Whosoever is born of God (Says the Apostle) does not commit sin, for his seed remains in him,
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2008
and he cannot sinne, because he is borne of God. and he cannot sin, Because he is born of God.
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2009
It is not to be taken absolutely, as if we had no sinne, but comparatively, he cannot sinne so as wicked men.
It is not to be taken absolutely, as if we had no sin, but comparatively, he cannot sin so as wicked men.
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2010
These things write I unto you, that ye sinne not, saith the Apostle. And as it is said of Job, that in all this he sinned not. These things write I unto you, that you sin not, Says the Apostle. And as it is said of Job, that in all this he sinned not.
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2011
These expressions are not to be taken absolutely, but comparatively;
These expressions Are not to be taken absolutely, but comparatively;
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2012
not that godly men sinne not at all, but that they sinne not after that man•er wicked men do.
not that godly men sin not At all, but that they sin not After that man•er wicked men do.
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2013
Thou shalt visit thy habitation, and shalt not sinne, saith Job. What an honour then is this put upon the godly, that because they sinne not as the wicked,Thou shalt visit thy habitation, and shalt not sin, Says Job. What an honour then is this put upon the godly, that Because they sin not as the wicked,
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2014
therefore the Scripture makes mention of them, as if they did not sin at all. But farther, see the misery of the wicked;
Therefore the Scripture makes mention of them, as if they did not sin At all. But farther, see the misery of the wicked;
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2015
what a case are they in, who have not the Spirit of God to lay a controule upon their sinful natures? what servants to sin are they? what vassals to their own lusts? when the devil tempts from without,
what a case Are they in, who have not the Spirit of God to lay a control upon their sinful nature's? what Servants to since Are they? what vassals to their own Lustiest? when the Devil tempts from without,
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and their own lusts from within, they have no Spirit of God to withhold them. Wicked men, they sin so as no godly men can;
and their own Lustiest from within, they have no Spirit of God to withhold them. Wicked men, they sin so as no godly men can;
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and therefore, saith the Lord, They have corrupted themselves, and their spot is not the spot of my children.
and Therefore, Says the Lord, They have corrupted themselves, and their spot is not the spot of my children.
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It is true, I confesse, there may be a spice of those particulars I mentioned, in thy practice;
It is true, I confess, there may be a spice of those particulars I mentioned, in thy practice;
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there may be something of the will in sin, some delectation, some deliberation;
there may be something of the will in since, Some delectation, Some deliberation;
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yet do not be discouraged if thy heart yield not fully, if there be not such a strong bent of will to sin as is found in wicked men.
yet do not be discouraged if thy heart yield not Fully, if there be not such a strong bent of will to since as is found in wicked men.
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SERMON. XII. At Lawrence Jury, London.
SERMON. XII. At Lawrence Jury, London.
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Decemb. 15. 1650. GAL. 5. verse 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh,December 15. 1650. GAL. 5. verse 17. For the Flesh Lusteth against the Spirit, and the Spirit against the Flesh,
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and these are contrary the one to the other, so that ye cannot do the things that ye would.
and these Are contrary the one to the other, so that you cannot do the things that you would.
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HAving treated in several Sermons upon the Verse foregoing, concerning walking in the Spirit;
HAving treated in several Sermons upon the Verse foregoing, Concerning walking in the Spirit;
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I come now to handle this Verse, which containes in it the combate between the flesh and the Spirit.
I come now to handle this Verse, which contains in it the combat between the Flesh and the Spirit.
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I shall only open the first clause of the Text at this time, and dispatch the other in order.
I shall only open the First clause of the Text At this time, and dispatch the other in order.
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The first onset given in this spiritual combate, is by the flesh, The flesh lusts against the Spirit;
The First onset given in this spiritual combat, is by the Flesh, The Flesh Lustiest against the Spirit;
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to open which, two things must be unfolded. 1. What is meant by flesh? 2. What is meant by the Spirit? and then what by the lusting of the flesh against the Spirit?
to open which, two things must be unfolded. 1. What is meant by Flesh? 2. What is meant by the Spirit? and then what by the lusting of the Flesh against the Spirit?
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By flesh is to be understood, the corruption of mans nature by original sinne; which corruption may be understood, either as an hab•t, or as an act:
By Flesh is to be understood, the corruption of men nature by original sin; which corruption may be understood, either as an hab•t, or as an act:
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If you consider the flesh as an habit, then it notes that primitive, radical, and original indisposition in mans nature to good.
If you Consider the Flesh as an habit, then it notes that primitive, radical, and original indisposition in men nature to good.
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— But if it be taken as an act, then it notes our corrupt motions against grace,
— But if it be taken as an act, then it notes our corrupt motions against grace,
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and so I take it in this place;
and so I take it in this place;
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The flesh lusteth against the Spirit, that is, when the Spirit of God doth by divine pulsations beat upon the heart in holy motions,The Flesh Lusteth against the Spirit, that is, when the Spirit of God does by divine pulsations beatrice upon the heart in holy motions,
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then there is a contrariety in the flesh against these motions, suppressing them, and carrying the heart to evill.
then there is a contrariety in the Flesh against these motions, suppressing them, and carrying the heart to evil.
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The corruption of nature may be called flesh for these reasons.
The corruption of nature may be called Flesh for these Reasons.
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1. Because the soul was defiled with corruption immediately upon its union and conjunction with the body.
1. Because the soul was defiled with corruption immediately upon its Union and conjunction with the body.
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It is true, there is a contest among Divines, when the soul comes to be corrupted, seeing it is infused by creation,
It is true, there is a contest among Divines, when the soul comes to be corrupted, seeing it is infused by creation,
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and is therefore pure? But the generality of Authors conclude upon this;
and is Therefore pure? But the generality of Authors conclude upon this;
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that immediately upon the conjunction of the soul with the body, the creature is said to have natural corruption;
that immediately upon the conjunction of the soul with the body, the creature is said to have natural corruption;
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and for this reason some think that corrupt nature is called flesh; because man is naturally corrupted, assoon as soule and body joyne together.
and for this reason Some think that corrupt nature is called Flesh; Because man is naturally corrupted, As soon as soul and body join together.
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2. Corrupt nature is called flesh;
2. Corrupt nature is called Flesh;
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because this corruption of nature remaines, as long as we carry flesh and blood about with us;
Because this corruption of nature remains, as long as we carry Flesh and blood about with us;
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as long as you have flesh, you shall have sin.
as long as you have Flesh, you shall have since.
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The body of death is not destroyed, but by the death of the body, and therefore corruption may be called flesh.
The body of death is not destroyed, but by the death of the body, and Therefore corruption may be called Flesh.
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3. Because the motions of corrupt nature are naturally as deare to a man, as his own flesh:
3. Because the motions of corrupt nature Are naturally as deer to a man, as his own Flesh:
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No man yet ever hated his own flesh, and this is the reason why the Scripture calls it a right hand, and a right eye; corruption of nature it is closely joyned to a man. No man yet ever hated his own Flesh, and this is the reason why the Scripture calls it a right hand, and a right eye; corruption of nature it is closely joined to a man.
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What is meant by the spirit! By spirit some understand the soul of a regenerate man;
What is meant by the Spirit! By Spirit Some understand the soul of a regenerate man;
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but this seems to be incoherent, the scope of the place carrying it to something else,
but this seems to be incoherent, the scope of the place carrying it to something Else,
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though this also may be included. Therefore by spirit is to be understood, the holy motions and workings of Gods Spirit,
though this also may be included. Therefore by Spirit is to be understood, the holy motions and workings of God's Spirit,
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and there the flesh is said to lust against, and it is apparent that it is thus to be understood,
and there the Flesh is said to lust against, and it is apparent that it is thus to be understood,
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because spirit is so taken in the foregoing Verse, and also in the Verse following my Text;
Because Spirit is so taken in the foregoing Verse, and also in the Verse following my Text;
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so that by spirit I understand the motions and workings of Gods Spirit in the soule.
so that by Spirit I understand the motions and workings of God's Spirit in the soul.
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And in this sense is the word spirit taken in most places of this Epistle. What is meant here by lust?
And in this sense is the word Spirit taken in most places of this Epistle. What is meant Here by lust?
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When it is said to lust against the Spirit, you may observe, that it is not said to work against the Spirit, nor act against the Spirit;
When it is said to lust against the Spirit, you may observe, that it is not said to work against the Spirit, nor act against the Spirit;
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though sin be of an active nature, yet it is not alwayes in the act; but though it be not alwayes acting, yet it is alwayes lusting;
though since be of an active nature, yet it is not always in the act; but though it be not always acting, yet it is always lusting;
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there is an opposite disposition in nature to the work of Gods Spirit upon the heart.
there is an opposite disposition in nature to the work of God's Spirit upon the heart.
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In the words you may observe three parts. 1. A double conflict; The flesh lusteth against the Spirit, and the Spirit against the flesh. 2. A double cause;
In the words you may observe three parts. 1. A double conflict; The Flesh Lusteth against the Spirit, and the Spirit against the Flesh. 2. A double cause;
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These are contrary the one to the other, the flesh contrary to the Spirit, and the Spirit contrary to the flesh. 3. Here is a double consequent;These Are contrary the one to the other, the Flesh contrary to the Spirit, and the Spirit contrary to the Flesh. 3. Here is a double consequent;
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So that ye cannot do the things ye would; the flesh lusts against the Spirit, so that ye cannot do the good ye would,So that you cannot do the things you would; the Flesh Lustiest against the Spirit, so that you cannot do the good you would,
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and the Spirit against the flesh, so that ye cannot do the evil ye would. Before I raise the doctrine, I shall premise a few particulars to be considered of.
and the Spirit against the Flesh, so that you cannot do the evil you would. Before I raise the Doctrine, I shall premise a few particulars to be considered of.
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1. This conflict between the flesh and the Spirit, it was not found in innocency;
1. This conflict between the Flesh and the Spirit, it was not found in innocency;
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then there was an harmony between the motions of Gods Spirit, and all the powers and faculties both of soule and body; God made man upright.
then there was an harmony between the motions of God's Spirit, and all the Powers and faculties both of soul and body; God made man upright.
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2. This conflict, it shall not be found in a state of glory; for then thou shalt be all Spirit, and no corrupt flesh;
2. This conflict, it shall not be found in a state of glory; for then thou shalt be all Spirit, and no corrupt Flesh;
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for then the flesh shall be utterly abolished. 3. This opposition, it is not found in infancy;
for then the Flesh shall be utterly abolished. 3. This opposition, it is not found in infancy;
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it is true, there is a corrupt nature in infants, sinful motions in children;
it is true, there is a corrupt nature in Infants, sinful motions in children;
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but there is not that which we call actual opposition, because they cannot exercise neither grace nor sin.
but there is not that which we call actual opposition, Because they cannot exercise neither grace nor since.
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4. This conflict, it is not found in the state of unregeneracy: while a man is wholly unregenerate, he hath no saving motions in him;
4. This conflict, it is not found in the state of unregeneracy: while a man is wholly unregenerate, he hath no Saving motions in him;
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and there cannot be an opposition, but where there are two contraries.
and there cannot be an opposition, but where there Are two contraries.
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5. That the time of this life, is the time how long this conflict shall last;
5. That the time of this life, is the time how long this conflict shall last;
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it cannot be ended untill this life be ended;
it cannot be ended until this life be ended;
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untill thou castest off the body of flesh, thou shalt not be rid of the motions of sin.
until thou Chastest off the body of Flesh, thou shalt not be rid of the motions of since.
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6. That even in the most holy that are, there will be this conflict between the flesh and Spirit; and those who have most grace, are most sensible of the contest of the flesh against the Spirit.
6. That even in the most holy that Are, there will be this conflict between the Flesh and Spirit; and those who have most grace, Are most sensible of the contest of the Flesh against the Spirit.
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7. That even regenerate men do more often side with the motions of the flesh, then close with the motions of the Spirit; they are more in sin, then in obedience;
7. That even regenerate men do more often side with the motions of the Flesh, then close with the motions of the Spirit; they Are more in since, then in Obedience;
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more in imbracing sinfull motions, then in entertaining divine motions: some gather this from the Apostles vatiation of speech, when he sayes.
more in embracing sinful motions, then in entertaining divine motions: Some gather this from the Apostles vatiation of speech, when he Says.
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The works of the flesh are manifest; but he doth not say so of the fruits of the Spirit;The works of the Flesh Are manifest; but he does not say so of the fruits of the Spirit;
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intimating that m•n are apt to close with the flesh rather then with the Spirit.
intimating that m•n Are apt to close with the Flesh rather then with the Spirit.
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7. These motions of corrupt nature, they do not only reside in the inferiour part of man,
7. These motions of corrupt nature, they do not only reside in the inferior part of man,
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as the concupiscible faculty exciting to gluttony and lusts, and irascible to envy and wrath;
as the concupiscible faculty exciting to gluttony and Lustiest, and irascible to envy and wrath;
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but also in the superiour part; (though the Papists would make us believe otherwise.) The more noble and rational faculties of man are become corrupt, thou art become vain in thy reason, and in thy imagination;
but also in the superior part; (though the Papists would make us believe otherwise.) The more noble and rational faculties of man Are become corrupt, thou art become vain in thy reason, and in thy imagination;
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thy understanding is tainted, and thy will rebellious; thy affections displaced; thy superiour faculties are defiled.
thy understanding is tainted, and thy will rebellious; thy affections displaced; thy superior faculties Are defiled.
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— Now having laid down these particulars, I come to raise the Doctrine, which is this.
— Now having laid down these particulars, I come to raise the Doctrine, which is this.
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That the motions, or inclinations in our natures to sin, do ever conflict or warre against the motions of Gods Spirit pressing us to good.
That the motions, or inclinations in our nature's to since, do ever conflict or war against the motions of God's Spirit pressing us to good.
cst dt n2, cc n2 p-acp po12 n2 p-acp n1, vdb av n1 cc n1 p-acp dt n2 pp-f npg1 n1 vvg pno12 p-acp j.
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I shall not dilate upon the proving of this point; it is written legibly in the Word, and engraven in every mans experience.
I shall not dilate upon the proving of this point; it is written legibly in the Word, and engraven in every men experience.
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— Therefore in the handling thereof there are several Queries I shall dispatch, and then shall give you the use.
— Therefore in the handling thereof there Are several Queries I shall dispatch, and then shall give you the use.
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Wherein consists this conflict between the flesh and the Spirit? In stirring up in the heart motions to sinne, when the Spirit disswades from sinne.Wherein consists this conflict between the Flesh and the Spirit? In stirring up in the heart motions to sin, when the Spirit dissuades from sin.
c-crq vvz d n1 p-acp dt n1 cc dt n1? p-acp vvg a-acp p-acp dt n1 n2 p-acp n1, c-crq dt n1 vvz p-acp n1.
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Thus the Apostle Paul, he speaks it in the name of the regenerate, (sayes he) When we were in the flesh, the motions of sinne which were by the law, (accidentally) did work in our members to bring forth fruit unto death.
Thus the Apostle Paul, he speaks it in the name of the regenerate, (Says he) When we were in the Flesh, the motions of sin which were by the law, (accidentally) did work in our members to bring forth fruit unto death.
av dt n1 np1, pns31 vvz pn31 p-acp dt n1 pp-f dt j-vvn, (vvz pns31) c-crq pns12 vbdr p-acp dt n1, dt n2 pp-f n1 r-crq vbdr p-acp dt n1, (av-j) vdd vvi p-acp po12 n2 pc-acp vvi av n1 p-acp n1.
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Not only in unregeneracy do motions arise from corrupt nature, contrary to Gods Spirit; but in a regenerate man.
Not only in unregeneracy do motions arise from corrupt nature, contrary to God's Spirit; but in a regenerate man.
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Every man is tempted when he is drawn away of his own lusts and enticed, that is, by original sinne;Every man is tempted when he is drawn away of his own Lustiest and enticed, that is, by original sin;
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and thus Paul, he speakes of himself as converted, (sayes he) I see another law in my members warring against the law of my minde,
and thus Paul, he speaks of himself as converted, (Says he) I see Another law in my members warring against the law of my mind,
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and bringing me into captivity to the law of sinne, which is in my members; and bringing me into captivity to the law of sin, which is in my members;
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the Apostle he calls sinne a law, because it had a force over him, and brought him into captivity;
the Apostle he calls sin a law, Because it had a force over him, and brought him into captivity;
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the law of his members did warre against the law of his minde, by provoking him to sin.
the law of his members did war against the law of his mind, by provoking him to since.
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By quenching, and stifling the good motions of the Spirit that presses us to good.
By quenching, and stifling the good motions of the Spirit that presses us to good.
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The Spirits office is not only to testifie to us our graces, and to evidence to us our interest in Christ;
The Spirits office is not only to testify to us our graces, and to evidence to us our Interest in christ;
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but also to excite and stir up holy motions in the heart. Now the flesh it doth what it can to quench all these good motions;
but also to excite and stir up holy motions in the heart. Now the Flesh it does what it can to quench all these good motions;
cc-acp av pc-acp vvi cc vvi a-acp j n2 p-acp dt n1. av dt n1 pn31 vdz q-crq pn31 vmb p-acp vvi d d j n2;
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hence it is that Paul complaines of himself, that the good he would do, he did not, hence it is that Paul complains of himself, that the good he would do, he did not,
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and the evil he would not do, that he did; and the evil he would not do, that he did;
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and this arose from that corruption of nature, which in the whole Chapter he complaines of,
and this arose from that corruption of nature, which in the Whole Chapter he complains of,
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and herein chiefly consists the opposition that is between the flesh and the Spirit. By inturrupting you when you are about good duties;
and herein chiefly consists the opposition that is between the Flesh and the Spirit. By inturrupting you when you Are about good duties;
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if the flesh cannot prevaile with you to make you not do, it will labour to make you misdo duty;
if the Flesh cannot prevail with you to make you not do, it will labour to make you misdo duty;
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& herein is the great sinfulnesse of it.
& herein is the great sinfulness of it.
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To will is present with me, (saith Paul ) but how to performe that which is good I finde not; To will is present with me, (Says Paul) but how to perform that which is good I find not;
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as if he should say, I have alwayes an evil nature within me, which is interrupting me and debilitating me, that I cannot do the good I would;
as if he should say, I have always an evil nature within me, which is interrupting me and debilitating me, that I cannot do the good I would;
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herein consists the conflict between the flesh and the Spirit.
herein consists the conflict between the Flesh and the Spirit.
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How doth the flesh oppose the Spirit and provoke to sinne? the Spirit disswades from sinne, the flesh intices to sinne. How does the Flesh oppose the Spirit and provoke to sin? the Spirit dissuades from sin, the Flesh entices to sin.
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Now what way doth the flesh take to intice to sinne, so as thereby to conflict with the Spirit? Now what Way does the Flesh take to entice to sin, so as thereby to conflict with the Spirit?
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In general, the way and manner which the flesh takes to oppose the Spirit, it is very sly and subtil:
In general, the Way and manner which the Flesh Takes to oppose the Spirit, it is very sly and subtle:
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Hence is that of Paul, (sayes he) Sinne taking occasion by the commandment, deceived me, and by it slew me;
Hence is that of Paul, (Says he) Sin taking occasion by the Commandment, deceived me, and by it slew me;
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by sinne he means not actual, but original sin; the sin of nature is very subtil to deceive, as will appear,
by sin he means not actual, but original since; the since of nature is very subtle to deceive, as will appear,
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1 By the names the Scripture gives to the sin of nature, They are called deceitful lusts.
1 By the names the Scripture gives to the since of nature, They Are called deceitful Lustiest.
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There is great deceitfulnesse in sin, according to that exhortation of the Apostle, Exhort one another daily, while it is called to day, There is great deceitfulness in since, according to that exhortation of the Apostle, Exhort one Another daily, while it is called to day,
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lest any of you be hardened through the deceitfulnesse of sinne. lest any of you be hardened through the deceitfulness of sin.
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2. The sin of nature it is deceitful, as appears by the experience of Gods people; 2. The since of nature it is deceitful, as appears by the experience of God's people;
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Sinne taking occasion (saith Paul ) by the commandment, deceived me, and by it slew me. Sin taking occasion (Says Paul) by the Commandment, deceived me, and by it slew me.
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3. Because this sinne of nature, it is that which makes the heart deceitful above all things, and desparately wicked;
3. Because this sin of nature, it is that which makes the heart deceitful above all things, and desperately wicked;
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the heart is deceitful, and is very subtill therein. In particular, there are seven wayes by which corrupt nature intices men to sin. the heart is deceitful, and is very subtle therein. In particular, there Are seven ways by which corrupt nature entices men to since.
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1. By varnishing over sinne with the colour and paint of grace.
1. By varnishing over sin with the colour and paint of grace.
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As a light woman may sometimes dress her self in modest attire, that so she may not be suspected;
As a Light woman may sometime dress her self in modest attire, that so she may not be suspected;
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so thy heart may varnish over sinne, that thereby it may the sooner deceive thee.
so thy heart may varnish over sin, that thereby it may the sooner deceive thee.
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As it is usual that the beautiful face of grace by the corruption of our hearts may be smeared over with deformity;
As it is usual that the beautiful face of grace by the corruption of our hearts may be smeared over with deformity;
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as that tendernesse of conscience may be termed a needlesse scrupulosity; zeal may be called rashnesse, holy walking, needlesse and precise nicenesse;
as that tenderness of conscience may be termed a needless scrupulosity; zeal may be called rashness, holy walking, needless and precise niceness;
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patience in bearing suffering, cowardise and lownesse of Spirit:
patience in bearing suffering, cowardice and lowness of Spirit:
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— So thy corrupt heart on the contrary may paint over foule sinnes with the varnish of grace.
— So thy corrupt heart on the contrary may paint over foul Sins with the varnish of grace.
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So many have painted over the foule sinne of covetousnesse with the vertue of frugality and thriftinesse, pride called neatnesse, drunkennesse good fellowship, prodigality may be stiled generous magnanimity,
So many have painted over the foul sin of covetousness with the virtue of frugality and thriftiness, pride called neatness, Drunkenness good fellowship, prodigality may be styled generous magnanimity,
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and such like varnish doth the world put upon the deformed face of sinne. And as for practice, so also for opinion;
and such like varnish does the world put upon the deformed face of sin. And as for practice, so also for opinion;
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how are old Heresies that may be found in Eusebius and other Authours, how are they now termed new lights? how are Satans delusions termed the Spirits motions? how is loose walking termed Christian liberty? This varnishing of sinne with the paint of seeming grace comes from our corrupt natures,
how Are old Heresies that may be found in Eusebius and other Authors, how Are they now termed new lights? how Are Satan delusions termed the Spirits motions? how is lose walking termed Christian liberty? This varnishing of sin with the paint of seeming grace comes from our corrupt nature's,
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and is one way by which the flesh intices to sinne.
and is one Way by which the Flesh entices to sin.
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2. By perswading thee that there are some sinnes, that there is no fear of thy committing them.
2. By persuading thee that there Are Some Sins, that there is no Fear of thy committing them.
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The devil hath a great advantage over men in this regard.
The Devil hath a great advantage over men in this regard.
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Our own hearts sometimes tell us that there are some sinnes so foule, and so contrary to our natural temper,
Our own hearts sometime tell us that there Are Some Sins so foul, and so contrary to our natural temper,
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and we think we have such a measure of grace, that certainly we shall never commit them;
and we think we have such a measure of grace, that Certainly we shall never commit them;
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thus it was with wi•ked Hazael; when the Prophet told him what evil he should do unto Israel, that he should burne their Cities, slay their young men, dash children against the stones,
thus it was with wi•ked hazael; when the Prophet told him what evil he should do unto Israel, that he should burn their Cities, slay their young men, dash children against the stones,
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and rip up women with childe: and rip up women with child:
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Hazael could not believe this, but sayes he, Is thy servant a dog that he should do this great thing? Thus Peters heart deceived him; hazael could not believe this, but Says he, Is thy servant a dog that he should do this great thing? Thus Peter's heart deceived him;
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Though all men forsake thee, (sayes he) yet I will not; but how did his heart deceive him? even a godly man may be thus cheated by his own heart.Though all men forsake thee, (Says he) yet I will not; but how did his heart deceive him? even a godly man may be thus cheated by his own heart.
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Men will not believe their hearts to be so bad as they are, and when the heart is once brought to this to think that there are some sinnes which it shall never commit, by that means a man grows secure and is thereby the more easier drawn unto it.
Men will not believe their hearts to be so bad as they Are, and when the heart is once brought to this to think that there Are Some Sins which it shall never commit, by that means a man grows secure and is thereby the more Easier drawn unto it.
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Thus David, who made conscience of lesser matters, for his conscience smote him for cutting off the lap of Sauls garment,
Thus David, who made conscience of lesser matters, for his conscience smote him for cutting off the lap of Saul's garment,
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but he never thought that he should fall into those grosse and scandalous sinnes of adultery and murder,
but he never Thought that he should fallen into those gross and scandalous Sins of adultery and murder,
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and so his heart grew secure and deceived him.
and so his heart grew secure and deceived him.
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3. The flesh intices to sinne, by promising to a man pleasure and delight in the commission of sinne;
3. The Flesh entices to sin, by promising to a man pleasure and delight in the commission of sin;
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but conceals the hurt and mischief which comes by it:
but conceals the hurt and mischief which comes by it:
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and how are thousands deceived hereby? Every man is tempted, when he is drawn away of his own lust and inticed.
and how Are thousands deceived hereby? Every man is tempted, when he is drawn away of his own lust and enticed.
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We are said to be enticed by our lusts; We Are said to be enticed by our Lustiest;
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the word is very emphatical, being a Metaphor drawn from fishermen, who will let the fish see the bait, but not the hook;
the word is very emphatical, being a Metaphor drawn from fishermen, who will let the Fish see the bait, but not the hook;
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and as the fisherman deals with the fish, so also doth the devil and thy corrupt nature;
and as the fisherman deals with the Fish, so also does the Devil and thy corrupt nature;
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they will shew thee the pleasure, but not the danger of sinne; the bait, but not the hook;
they will show thee the pleasure, but not the danger of sin; the bait, but not the hook;
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as the Apostle Peter speaks, beguiling unstable souls. It is thy own heart which deceives thee.
as the Apostle Peter speaks, beguiling unstable Souls. It is thy own heart which deceives thee.
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As the devil before Adam had a sinful nature, used this engine against him: so now thy own heart uses it against thy self.
As the Devil before Adam had a sinful nature, used this engine against him: so now thy own heart uses it against thy self.
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If you will eat, (sayes the devil) you shall be as gods knowing good and evil, If you will eat, (Says the Devil) you shall be as God's knowing good and evil,
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and your eyes shall be opened; and your eyes shall be opened;
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the devil hid the hook, did not shew them that they should be driven out of Paradise,
the Devil hid the hook, did not show them that they should be driven out of Paradise,
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but hid their danger, and so deceived them. Now thy own corrupt heart sets upon thee in the same method.
but hid their danger, and so deceived them. Now thy own corrupt heart sets upon thee in the same method.
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The way of a wicked man seduces him, saith Solomon. The wicked worketh a deceitful work; The Way of a wicked man seduces him, Says Solomon. The wicked works a deceitful work;
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but to him that soweth righteousnesse, shall be a sure reward. but to him that Soweth righteousness, shall be a sure reward.
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The work of the wicked shews him a seeming reward, but it is only the godly whose reward is sure. The work of the wicked shows him a seeming reward, but it is only the godly whose reward is sure.
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4 By perswading to entertain smal and lesser sins, promising that if they will but yield to these, they shall never be troubled to commit greater.
4 By persuading to entertain small and lesser Sins, promising that if they will but yield to these, they shall never be troubled to commit greater.
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This is a great deceit of the heart, wherein thousands have been taken, whereas small sinnes they are as an inlet to greater sins.
This is a great deceit of the heart, wherein thousands have been taken, whereas small Sins they Are as an inlet to greater Sins.
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A little thief put into a house, may open the doores for greater, and stronger to come in.
A little thief put into a house, may open the doors for greater, and Stronger to come in.
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You know a wedge small and thin in one part, makes way for a greater; little sinnes they will draw us on to greater.
You know a wedge small and thin in one part, makes Way for a greater; little Sins they will draw us on to greater.
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I have read a story of a young man that was tempted by the Devil and his own heart to three sins;
I have read a story of a young man that was tempted by the devil and his own heart to three Sins;
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to kill his father, to lie with his mother, and to be drunk: the two former he would not do being abhorrent to nature;
to kill his father, to lie with his mother, and to be drunk: the two former he would not do being abhorrent to nature;
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but thought he, I will yield to the last, because that was the least;
but Thought he, I will yield to the last, Because that was the least;
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which was enough, for being drunk, he did in his drunkennesse kill his father, and ravished his own mother.
which was enough, for being drunk, he did in his Drunkenness kill his father, and ravished his own mother.
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Take heed therefore of this deceit of sin, thy own heart will not prompt thee to all sin at first;
Take heed Therefore of this deceit of since, thy own heart will not prompt thee to all since At First;
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but will labour to draw thee on by degrees, from lesse sins to greater, untill thou become abominable therein;
but will labour to draw thee on by Degrees, from less Sins to greater, until thou become abominable therein;
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Behold, saith the Apostle James, what a great matter a little fire kindleth! Little sins yielded to, may be occasions to bring forth many great sins; Behold, Says the Apostle James, what a great matter a little fire kindleth! Little Sins yielded to, may be occasions to bring forth many great Sins;
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therefore take heed you be not deceived by the corrupt dictates of nature.
Therefore take heed you be not deceived by the corrupt dictates of nature.
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5. The flesh will tempt thee to sinne upon this ground, because it is but a little one;
5. The Flesh will tempt thee to sin upon this ground, Because it is but a little one;
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it is but a small sin, as Lot said of Zoar, Is it not a little one? but consider that this is the meere policy of sin to undo thee;
it is but a small since, as Lot said of Zoar, Is it not a little one? but Consider that this is the mere policy of since to undo thee;
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for though there are some sins lesse then others are in respect of the act, yet all are alike in regard of the object;
for though there Are Some Sins less then Others Are in respect of the act, yet all Are alike in regard of the Object;
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there is no little God to sin against, and therefore there can be no little sin;
there is no little God to sin against, and Therefore there can be no little since;
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sinne must not be measured by its act, but by its object. A blow given to an ordinary man, it is accompted as nothing;
sin must not be measured by its act, but by its Object. A blow given to an ordinary man, it is accounted as nothing;
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but a blow given to a great man, how hainous is it? therefore if thy heart shall say to thee that it is but a little sin, do thou say, The God I sin against is no little God;
but a blow given to a great man, how heinous is it? Therefore if thy heart shall say to thee that it is but a little since, do thou say, The God I sin against is no little God;
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and th• merit which must procure pardon for this sin, can be no small merit; and the hell prepared for the punishment of a little sin, is no small torment;
and th• merit which must procure pardon for this since, can be no small merit; and the hell prepared for the punishment of a little since, is no small torment;
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therefore take heed to thy heart in this regard.
Therefore take heed to thy heart in this regard.
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6. Thy heart may intice thee to sin upon pretence of good that may ensue upon thy committing of it;
6. Thy heart may entice thee to since upon pretence of good that may ensue upon thy committing of it;
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and how many have been intangled in this snare? Hereby were Lots daughters intangled to lie with their own father, upon this pretence that they might preserve seed of their father;
and how many have been entangled in this snare? Hereby were Lots daughters entangled to lie with their own father, upon this pretence that they might preserve seed of their father;
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they saw there was no likelihood for a posterity to come from their father, and so thought that the Church of God would cease;
they saw there was no likelihood for a posterity to come from their father, and so Thought that the Church of God would cease;
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here was their end, and therefore for preserving a seed, they would venture to sin.
Here was their end, and Therefore for preserving a seed, they would venture to since.
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This is expressely against the Scripture, which forbids that we should do evil, that good may come thereon;
This is expressly against the Scripture, which forbids that we should do evil, that good may come thereon;
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Will ye talk wickedly for God, and deal deceitfully for him? and if upon pretence of good, we may commit evil;Will you talk wickedly for God, and deal deceitfully for him? and if upon pretence of good, we may commit evil;
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by the same rule Judas his treason may be excused, because of the great good coming by Christs death.
by the same Rule Judas his treason may be excused, Because of the great good coming by Christ death.
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But let me tell you farther, that if you sin that good may come thereby, it is the way to lose the good you aime at.
But let me tell you farther, that if you sin that good may come thereby, it is the Way to loose the good you aim At.
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It is very remarkable concerning Saul, being to pursue the Philistines, he gave out a very cruell and harsh command;
It is very remarkable Concerning Saul, being to pursue the philistines, he gave out a very cruel and harsh command;
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he commanded the people, and bound them under an oath that they should not eat a bit of meat untill evening, that he might be avenged of his enemies. he commanded the people, and bound them under an oath that they should not eat a bit of meat until evening, that he might be avenged of his enemies.
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Sauls pretence was good, but using an unlawful means, the people became feeble and faint for food;Saul's pretence was good, but using an unlawful means, the people became feeble and faint for food;
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who otherwise might have obtained afar more glorious victory.
who otherwise might have obtained afar more glorious victory.
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When men therefore shall use sinfull means for the obtaining of good, it is just with God to disappoint them of the good they aime at.
When men Therefore shall use sinful means for the obtaining of good, it is just with God to disappoint them of the good they aim At.
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7. And lastly, thy corrupt heart will tell thee, though thou may'st not boldly act sin,
7. And lastly, thy corrupt heart will tell thee, though thou Mayest not boldly act since,
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yet thou may'st safely venture on the occasion of sinne, and yet be preserved. Thus Peters heart deceived him;
yet thou Mayest safely venture on the occasion of sin, and yet be preserved. Thus Peter's heart deceived him;
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he would go into the high Priests Hall, venture upon the occasion of sin, thinking that he should not be taken in it.
he would go into the high Priests Hall, venture upon the occasion of since, thinking that he should not be taken in it.
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And thus the Israelites, they would marry strange wives, and this was an occasion whereby at last they fell to worship strange gods;
And thus the Israelites, they would marry strange wives, and this was an occasion whereby At last they fell to worship strange God's;
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keep off therefore from the occasion of sin. Solomon hath a good saying;
keep off Therefore from the occasion of since. Solomon hath a good saying;
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Can a man tread upon fire, and not be burned? his meaning is, that a man cannot keep company with a harlot and be chast;Can a man tread upon fire, and not be burned? his meaning is, that a man cannot keep company with a harlot and be chaste;
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running upon the occasions of sinne, brings to the acting of sin: you will not venture upon ice, or slippery places, because of the occasion of falling;
running upon the occasions of sin, brings to the acting of since: you will not venture upon ice, or slippery places, Because of the occasion of falling;
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and if you desire to be freed of the one, be not bold to venter upon the other.
and if you desire to be freed of the one, be not bold to venture upon the other.
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You that carry flesh and blood about with you, and sinfull natures, and do perceive the conflicts of the flesh against the Spirit;
You that carry Flesh and blood about with you, and sinful nature's, and do perceive the conflicts of the Flesh against the Spirit;
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weigh with your selves what it is the flesh conflicts with you for; it is no lesse then for your immortall soules, as the Apostle Peter tells you:
weigh with your selves what it is the Flesh conflicts with you for; it is no less then for your immortal Souls, as the Apostle Peter tells you:
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I beseech you, (sayes he) as strangers and pilgrims, abstaine from fleshly lusts which warre against the soul. I beseech you, (Says he) as Strangers and pilgrim's, abstain from fleshly Lustiest which war against the soul.
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The flesh aimes to damne the soul;
The Flesh aims to damn the soul;
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It is in this conflict as Cesar said in the battel, he had once in Africa with the children and partakers of Pompey, that in other battels he was wont to fight for glory,
It is in this conflict as Cesar said in the battle, he had once in Africa with the children and partakers of Pompey, that in other battles he was wont to fight for glory,
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but there and then he was faine to fight for his life: remember thy precious soul lyes at stake in this combate;
but there and then he was feign to fight for his life: Remember thy precious soul lies At stake in this combat;
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therefore I beseech you, take part with Gods Spirit against the flesh, and not with the flesh against the Spirit.
Therefore I beseech you, take part with God's Spirit against the Flesh, and not with the Flesh against the Spirit.
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When thou art overtaken with sinne, blame none but thy own heart, blame neither God nor the Devil.
When thou art overtaken with sin, blame none but thy own heart, blame neither God nor the devil.
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1. Not God, for he made man upright; he gave a pure and unspotted soul to man;
1. Not God, for he made man upright; he gave a pure and unspotted soul to man;
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but they have sought out many inventions; therefore blame thy own self. Let no man say when he is tempted, that he is tempted of God: but they have sought out many Inventions; Therefore blame thy own self. Let no man say when he is tempted, that he is tempted of God:
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for every man is tempted, when he is drawn away of his owne lust, and inticed. 2. Blame not the Devil;for every man is tempted, when he is drawn away of his own lust, and enticed. 2. Blame not the devil;
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it is naturall to men, to take off the blame from their own vicious natures when they fall into sin,
it is natural to men, to take off the blame from their own vicious nature's when they fallen into since,
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and to lay all upon the Devill;
and to lay all upon the devil;
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but if you observe the Scripture, you shall never finde that a godly man did ever lay the blame upon the Devil after he fell into sin:
but if you observe the Scripture, you shall never find that a godly man did ever lay the blame upon the devil After he fell into since:
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It is true Adam and Eve did, but there was some reason for that, because they had no sinful nature to tempt them;
It is true Adam and Eve did, but there was Some reason for that, Because they had no sinful nature to tempt them;
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but after being fallen, their sinful nature did tempt them, not the Devil.
but After being fallen, their sinful nature did tempt them, not the devil.
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It is said of David, that Satan stood up and provoked him to number the people;
It is said of David, that Satan stood up and provoked him to number the people;
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but David he doth not say so himself, but sayes he, I have sinned greatly, and I have done very foolishly. but David he does not say so himself, but Says he, I have sinned greatly, and I have done very foolishly.
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David he charges his own heart, and the reason is, because the heart of man hath a greater stroak in provoking a man to sin, then the Devil hath;David he charges his own heart, and the reason is, Because the heart of man hath a greater stroke in provoking a man to since, then the devil hath;
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alas, what could the Devil do, if we had not a sinful inclination within? The Devil when he came to tempt Christ, he found no matter in him to fasten upon him,
alas, what could the devil do, if we had not a sinful inclination within? The devil when he Come to tempt christ, he found no matter in him to fasten upon him,
uh, q-crq vmd dt n1 vdb, cs pns12 vhd xx dt j n1 a-acp? dt n1 c-crq pns31 vvd pc-acp vvi np1, pns31 vvd dx n1 p-acp pno31 pc-acp vvi p-acp pno31,
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and therefore he could not prevaile. The Prince of this world cometh, and findeth nothing in me, said Christ;
and Therefore he could not prevail. The Prince of this world comes, and finds nothing in me, said christ;
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But 'tis otherwise with us, temptations meet with corruptions that do suit them. The Devil when he comes to thee, thy heart it is as flax among fire,
But it's otherwise with us, temptations meet with corruptions that do suit them. The devil when he comes to thee, thy heart it is as flax among fire,
cc-acp pn31|vbz av p-acp pno12, n2 vvb p-acp n2 cst vdb vvi pno32. dt n1 c-crq pns31 vvz p-acp pno21, po21 n1 pn31 vbz p-acp n1 p-acp n1,
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or as gunpowder which having a spark of fire in it, is suddenly blown up; therefore blame not the Devil, but thine own heart;
or as gunpowder which having a spark of fire in it, is suddenly blown up; Therefore blame not the devil, but thine own heart;
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neither the Devil nor the world could hate thee, were it not for thine own heart, which like a false Trayter lodgeth within thy breast,
neither the devil nor the world could hate thee, were it not for thine own heart, which like a false Traitor lodgeth within thy breast,
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and betrayes the soul to the snares and temptations of the Devil.
and betrays the soul to the snares and temptations of the devil.
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Sermon. XIII.Sermon. XIII.
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At Lawrence Jury. London, Decemb. 22. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jury. London, December 22. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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I Come now to give you the properties of this enmity, and of this conflict; and there are nine or ten qualities of this enemy, corrupt nature.
I Come now to give you the properties of this enmity, and of this conflict; and there Are nine or ten qualities of this enemy, corrupt nature.
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1. The flesh it is a potent enemy against the Spirit, it is no weak enemy, but it's strong;
1. The Flesh it is a potent enemy against the Spirit, it is no weak enemy, but it's strong;
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and therefore sayes the Apostle, Let not sin reigne in your mortal bodies.
and Therefore Says the Apostle, Let not since Reign in your Mortal bodies.
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In the unregenerate, the flesh is as a mighty Monarch, which rules without controule, the flesh, the power or a Law over them;
In the unregenerate, the Flesh is as a mighty Monarch, which rules without control, the Flesh, the power or a Law over them;
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And in the regenerate, sin is an usurping tyrant, which gets a great deal of the Beleevers soul into his hands:
And in the regenerate, since is an usurping tyrant, which gets a great deal of the Believers soul into his hands:
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Paul complaines that he was sold under sin; Paul complains that he was sold under since;
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though after his regeneration, he did not sell himself to work wickednesse, yet he was taken captive by the flesh,
though After his regeneration, he did not fell himself to work wickedness, yet he was taken captive by the Flesh,
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as by a powerful and prevailing adversary, and as conquerors sell their prisoners, so was Paul. — Divines do usually compare corrupt nature to great Goliah, and grace to little David; Goliah had more strength, yet David gets the victory;
as by a powerful and prevailing adversary, and as conquerors fell their Prisoners, so was Paul. — Divines do usually compare corrupt nature to great Goliath, and grace to little David; Goliath had more strength, yet David gets the victory;
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though corruption be potent, yet grace in the end will get the victory. The potency of the flesh may appear by these demonstrations.
though corruption be potent, yet grace in the end will get the victory. The potency of the Flesh may appear by these demonstrations.
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1. By the names which in Scripture are attributed to corrupt nature, it is called a strong hold; a man may easily win an ordinary dwelling house,
1. By the names which in Scripture Are attributed to corrupt nature, it is called a strong hold; a man may Easily win an ordinary Dwelling house,
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but it is hard taking a strong hold.
but it is hard taking a strong hold.
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It is called a Law, The Law of sin; it hath that power over the soul, It is called a Law, The Law of since; it hath that power over the soul,
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as the Law hath over the subjects of a Kingdome; it is said to reigne, having the power that a Prince hath over his people.
as the Law hath over the subject's of a Kingdom; it is said to Reign, having the power that a Prince hath over his people.
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2. It appeares to be potent, by that mighty power which must be set on work to suppresse this enemy, no lesse then the power of an Almighty God, can suppresse these corrupt motions;
2. It appears to be potent, by that mighty power which must be Set on work to suppress this enemy, no less then the power of an Almighty God, can suppress these corrupt motions;
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and therefore sayes the Apostle, The weapons of our warfare, are not carnal; but mighty through God, to the pulling down of strong holds.
and Therefore Says the Apostle, The weapons of our warfare, Are not carnal; but mighty through God, to the pulling down of strong holds.
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It is a weapon edged with the power of a Deity, which must pull down these strong holds. It is a weapon edged with the power of a Deity, which must pull down these strong holds.
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3. Corrupt nature is strong, because it is set on by a powerful spirit, the Devil;
3. Corrupt nature is strong, Because it is Set on by a powerful Spirit, the devil;
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he provokes thee to sin, and that makes the corruption of thy heart so potent. The Sea will move of it self, being a fleeting body;
he provokes thee to since, and that makes the corruption of thy heart so potent. The Sea will move of it self, being a fleeting body;
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but when a tempestuous storme arises, then it rages and roares: So is it with thy corrupt nature;
but when a tempestuous storm arises, then it rages and roars: So is it with thy corrupt nature;
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if there were no Devil, yet thou wouldst be a Devil to thy self, and wouldst commit sin;
if there were no devil, yet thou Wouldst be a devil to thy self, and Wouldst commit since;
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but when the Devil shall set on this Sea of thy corrupt nature, then how doth it rage and swell? He is that Prince of the power of the Aire, the spirit that now worketh in the children of disobedience.
but when the devil shall Set on this Sea of thy corrupt nature, then how does it rage and swell? He is that Prince of the power of the Air, the Spirit that now works in the children of disobedience.
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4. It argues the flesh is potent, because it often prevailes over the Spirit. 4. It argues the Flesh is potent, Because it often prevails over the Spirit.
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The Apostle tells you, that not only in wicked men, but even in the regenerate, the flesh doth many times carry a prevalence over the Spirit;
The Apostle tells you, that not only in wicked men, but even in the regenerate, the Flesh does many times carry a prevalence over the Spirit;
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The Law is spiritual, (sayes he) but I am carnal, sold under sin. He speaks of himself as a regenerate man; The Law is spiritual, (Says he) but I am carnal, sold under since. He speaks of himself as a regenerate man;
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he doth not say he sold himself, that was the property of wicked Ahab; but it is meant that corrupt nature did carry him away captive to sinne, just as a conquerour carries away his prisoner.
he does not say he sold himself, that was the property of wicked Ahab; but it is meant that corrupt nature did carry him away captive to sin, just as a conqueror carries away his prisoner.
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5. The flesh is a potent enemy, because there is a greater measure of the flesh in regenerate men,
5. The Flesh is a potent enemy, Because there is a greater measure of the Flesh in regenerate men,
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then there is of the Spirit; thou hast more sin in thee then grace; more of a corrupted nature, then of a renewed nature.
then there is of the Spirit; thou hast more since in thee then grace; more of a corrupted nature, then of a renewed nature.
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In the best of Gods children, there is more ignorance then knowledge; more pride then humility;
In the best of God's children, there is more ignorance then knowledge; more pride then humility;
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and generally more sin then obedience;
and generally more since then Obedience;
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and this may be hinted from the catalogue here enumerated of the works of the flesh,
and this may be hinted from the catalogue Here enumerated of the works of the Flesh,
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and of the fruits of the Spirit.
and of the fruits of the Spirit.
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There are seventeen sins as the fruit of the flesh, and but seven graces as the fruit of the Spirit; There Are seventeen Sins as the fruit of the Flesh, and but seven graces as the fruit of the Spirit;
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to note that there is more of the old nature in thy heart, then of the new;
to note that there is more of the old nature in thy heart, then of the new;
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more of the old leaven, then of the new lump; more drosse, then gold;
more of the old leaven, then of the new lump; more dross, then gold;
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and this God suffers in his children to keep them humble, and in a continual dependance upon him;
and this God suffers in his children to keep them humble, and in a continual dependence upon him;
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the spirits of just men are never made perfect till they come to heaven, and in the mean time it is the admirable power of Christ to keep alive a sparke of grace in the midst of a sea of corruption.
the spirits of just men Are never made perfect till they come to heaven, and in the mean time it is the admirable power of christ to keep alive a spark of grace in the midst of a sea of corruption.
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2. As the flesh is a potent enemy, so it is a malicious enemy against the Spirit;
2. As the Flesh is a potent enemy, so it is a malicious enemy against the Spirit;
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The carnal minde is enmity against God, and its maliciousnesse against the Spirit appeares two wayes. The carnal mind is enmity against God, and its maliciousness against the Spirit appears two ways.
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1. It suffers no good to be left in it:
1. It suffers no good to be left in it:
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I know in me (that is, in my flesh) dwells no good thing, saith the Apostle;I know in me (that is, in my Flesh) dwells no good thing, Says the Apostle;
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though there may be good in the man, yet there is no good in the flesh, that is, in his sinful nature. though there may be good in the man, yet there is no good in the Flesh, that is, in his sinful nature.
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2. It is content with nothing, but with the death of the creature in whom it is,
2. It is content with nothing, but with the death of the creature in whom it is,
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and this is a very pernicious enemie; it not only kills the Spirits motions, but is malicious against the man;
and this is a very pernicious enemy; it not only kills the Spirits motions, but is malicious against the man;
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and therefore sayes the Apostle Paul, Sin taking occasion by the Commandment deceived me, and by it sl•w me; and Therefore Says the Apostle Paul, since taking occasion by the Commandment deceived me, and by it sl•w me;
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And again, If ye live after the flesh, ye shall die;
And again, If you live After the Flesh, you shall die;
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nothing lesse then death, and eternal damnation of the soul will content it, this argues the maliciousnesse of the flesh •o be great indeed.
nothing less then death, and Eternal damnation of the soul will content it, this argues the maliciousness of the Flesh •o be great indeed.
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3. Corrupt nature it is an universal enemy against the Spirit; and its universality appeares in three regards.
3. Corrupt nature it is an universal enemy against the Spirit; and its universality appears in three regards.
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1. The flesh it is seated in the whole man, in all the parts of thy body,
1. The Flesh it is seated in the Whole man, in all the parts of thy body,
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and in all the powers of thy soul. The flesh is in the soul, just as the soul is in the body;
and in all the Powers of thy soul. The Flesh is in the soul, just as the soul is in the body;
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And Philosophers say, that the soul is in the body, the whole soul is in the whole body, and the whole soul in every part of the body:
And Philosophers say, that the soul is in the body, the Whole soul is in the Whole body, and the Whole soul in every part of the body:
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just so is corruption and sin in thy soul, the whole corruption of nature is in the whole soul,
just so is corruption and since in thy soul, the Whole corruption of nature is in the Whole soul,
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and in every part of it; in thy body, eyes, eares, hands, in all the parts of it;
and in every part of it; in thy body, eyes, ears, hands, in all the parts of it;
cc p-acp d n1 pp-f pn31; p-acp po21 n1, n2, n2, n2, p-acp d dt n2 pp-f pn31;
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not only in the concupiscible and irrascible part, but also in the more noble parts, as in the will, understanding, reason;
not only in the concupiscible and irascible part, but also in the more noble parts, as in the will, understanding, reason;
xx av-j p-acp dt j cc j n1, cc-acp av p-acp dt av-dc j n2, c-acp p-acp dt n1, n1, n1;
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it is universal in every part of man. 2. It containes in it virtually all sin.
it is universal in every part of man. 2. It contains in it virtually all since.
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Nothing doth virtually containe all evil, but corrupt nature. As we may say of the first man, that he was every man;
Nothing does virtually contain all evil, but corrupt nature. As we may say of the First man, that he was every man;
pix vdz av-j vvi d n-jn, cc-acp j n1. c-acp pns12 vmb vvi pp-f dt ord n1, cst pns31 vbds d n1;
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So we may say of sin, the first sinne had every sin, that is, every sin virtually.
So we may say of since, the First sin had every since, that is, every since virtually.
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Sinne taking occasion by the Commandment, wrought in me (saies the Apostle) all manner of concupiscence. Corrupt nature, it is an inclination to all actual evil in the world:Sin taking occasion by the Commandment, wrought in me (Says the Apostle) all manner of concupiscence. Corrupt nature, it is an inclination to all actual evil in the world:
n1 vvg n1 p-acp dt n1, vvn p-acp pno11 (vvz dt n1) d n1 pp-f n1. j n1, pn31 vbz dt n1 p-acp d j n-jn p-acp dt n1:
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I may illustrate this by an egge.
I may illustrate this by an egg.
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An egge hath in it potentially and seminally all the parts of the bird, only it wants the warmth of the hen to hatch and produce it:
an egg hath in it potentially and seminally all the parts of the bird, only it Wants the warmth of the hen to hatch and produce it:
dt n1 vhz p-acp pn31 av-j cc av-j d dt n2 pp-f dt n1, av-j pn31 vvz dt n1 pp-f dt n1 pc-acp vvi cc vvi pn31:
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So our corrupt flesh hath in it all sin, the seed and spawne of all sin,
So our corrupt Flesh hath in it all since, the seed and spawn of all since,
av po12 j n1 vhz p-acp pn31 d n1, dt n1 cc n1 pp-f d n1,
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and as the hen produceth the chicken, so doth the devil hatch sin. 3. It opposes all the graces of Gods Spirit;
and as the hen Produceth the chicken, so does the Devil hatch since. 3. It opposes all the graces of God's Spirit;
cc p-acp dt n1 vvz dt n1, av vdz dt n1 vvb n1. crd pn31 vvz d dt n2 pp-f npg1 n1;
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other sins, take what sin you will, it opposes but the contrary grace; particular sins do carry but a particular opposition;
other Sins, take what since you will, it opposes but the contrary grace; particular Sins do carry but a particular opposition;
j-jn n2, vvb r-crq n1 pn22 vmb, pn31 vvz p-acp dt j-jn n1; j n2 vdb vvi p-acp dt j n1;
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as for instance, the sin of pride, opposes humility; lust opposeth charity; drunkennesse, sobriety; in justice opposes righteousnesse; wrath opposes meeknesse; hatred opposes love;
as for instance, the since of pride, opposes humility; lust Opposeth charity; Drunkenness, sobriety; in Justice opposes righteousness; wrath opposes meekness; hatred opposes love;
c-acp p-acp n1, dt n1 pp-f n1, vvz n1; n1 vvz n1; n1, n1; p-acp n1 vvz n1; n1 vvz n1; n1 vvz n1;
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and so of all other sins, they carry but a particular opposition to particular graces; but thy flesh, it carries an universal opposition to all grace.
and so of all other Sins, they carry but a particular opposition to particular graces; but thy Flesh, it carries an universal opposition to all grace.
cc av pp-f d j-jn n2, pns32 vvb p-acp dt j n1 p-acp j n2; cc-acp po21 n1, pn31 vvz dt j n1 p-acp d n1.
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4. The flesh it is an insatiable enemy; insatiable in two regards. 1. In regard of sin;
4. The Flesh it is an insatiable enemy; insatiable in two regards. 1. In regard of since;
crd dt n1 pn31 vbz dt j n1; j p-acp crd n2. crd p-acp n1 pp-f n1;
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because if we yield to the motions of sinne to day, corrupt nature will not be satisfied:
Because if we yield to the motions of sin to day, corrupt nature will not be satisfied:
c-acp cs pns12 vvb p-acp dt n2 pp-f n1 p-acp n1, j n1 vmb xx vbi vvn:
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if thou yieldest to sin to day, thou must to morrow, yea all thy dayes. Corrupt nature is like those four things which Solomon speaks of, which are never satisfied;
if thou yieldest to since to day, thou must to morrow, yea all thy days. Corrupt nature is like those four things which Solomon speaks of, which Are never satisfied;
cs pns21 vv2 p-acp n1 p-acp n1, pns21 vmb p-acp n1, uh d po21 n2. j n1 vbz av-j d crd n2 r-crq np1 vvz pp-f, r-crq vbr av vvn;
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and as he elsewhere speaks, Hell and destruction are never full, so the eyes of man are never satisfied;
and as he elsewhere speaks, Hell and destruction Are never full, so the eyes of man Are never satisfied;
cc c-acp pns31 av vvz, n1 cc n1 vbr av j, av dt n2 pp-f n1 vbr av-x vvn;
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that is, corrupt nature in the eye, sinful concupiscence in the heart, causes an adulterous eye never to be satisfied. that is, corrupt nature in the eye, sinful concupiscence in the heart, Causes an adulterous eye never to be satisfied.
cst vbz, j n1 p-acp dt n1, j n1 p-acp dt n1, vvz dt j n1 av-x pc-acp vbi vvn.
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2. In regard of punishment as well as sin.
2. In regard of punishment as well as since.
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Suppose sin doth bring diseases upon thy body, or poverty on thy estate, yet thou wilt not leave it;
Suppose since does bring diseases upon thy body, or poverty on thy estate, yet thou wilt not leave it;
vvb n1 vdz vvi n2 p-acp po21 n1, cc n1 p-acp po21 n1, av pns21 vm2 xx vvi pn31;
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it aimes at no lesse then the damnation of thy soul. 5. Corrupt nature, it is an indefatigable enemy against the Spirit.
it aims At no less then the damnation of thy soul. 5. Corrupt nature, it is an indefatigable enemy against the Spirit.
pn31 vvz p-acp dx dc cs dt n1 pp-f po21 n1. crd j n1, pn31 vbz dt j n1 p-acp dt n1.
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Suppose the flesh to have all the foregoing properties;
Suppose the Flesh to have all the foregoing properties;
vvb dt n1 pc-acp vhi d dt vvg n2;
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yet wanting this, there would be hope that it would be tyred, and wearied out at last;
yet wanting this, there would be hope that it would be tired, and wearied out At last;
av vvg d, pc-acp vmd vbi n1 cst pn31 vmd vbi vvn, cc vvd av p-acp ord;
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but this is the nature of corruption, it is unweariedly an enemy against the Spirit. Things that act naturally, act unweariedly;
but this is the nature of corruption, it is unweariedly an enemy against the Spirit. Things that act naturally, act unweariedly;
cc-acp d vbz dt n1 pp-f n1, pn31 vbz av-j dt n1 p-acp dt n1. n2 cst n1 av-j, n1 av-j;
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the fire is never weary of burning, nor the water of ebbing and flowing, because it is natural to those creatures;
the fire is never weary of burning, nor the water of ebbing and flowing, Because it is natural to those creatures;
dt n1 vbz av-x j pp-f vvg, ccx dt n1 pp-f vvg cc vvg, c-acp pn31 vbz j p-acp d n2;
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the Sun is never weary of going its course, because its motion is natural;
the Sun is never weary of going its course, Because its motion is natural;
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sin it is a thing natural to thee, thou wast borne in in it, and bred up in it, and therefore it acts unweariedly.
sin it is a thing natural to thee, thou wast born in in it, and bred up in it, and Therefore it acts unweariedly.
vvb pn31 vbz dt n1 j p-acp pno21, pns21 vbd2s vvn p-acp p-acp pn31, cc vvd a-acp p-acp pn31, cc av pn31 vvz av-j.
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This war between the flesh and Spirit, is a truceless war. 6. Corrupt nature it is an inward enemy; This war between the Flesh and Spirit, is a truceless war. 6. Corrupt nature it is an inward enemy;
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it dwells not only with us, but in us; and therefore sayes Paul, It is not I, but sin that dwelleth in me.
it dwells not only with us, but in us; and Therefore Says Paul, It is not I, but since that dwells in me.
pn31 vvz xx av-j p-acp pno12, cc-acp p-acp pno12; cc av vvz np1, pn31 vbz xx pns11, cc-acp n1 cst vvz p-acp pno11.
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An enemy without to assault a City, cannot do much hurt, if the walls be strong and well mann'd; an enemy without to assault a city, cannot do much hurt, if the walls be strong and well manned;
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but if there be traytors within, as well as assailants without, it will indanger that City:
but if there be Traitors within, as well as assailants without, it will endanger that city:
cc-acp cs pc-acp vbb n2 p-acp, c-acp av c-acp n2 p-acp, pn31 vmb vvi d n1:
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Remember thou hast not only the Devil without, but corrupt nature within, a sin within which ever seeks to betray thee.
remember thou hast not only the devil without, but corrupt nature within, a since within which ever seeks to betray thee.
vvb pns21 vh2 xx av-j dt n1 p-acp, cc-acp j n1 a-acp, dt n1 p-acp r-crq av vvz pc-acp vvi pno21.
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A little thief once gotten in there is more danger of him, then of all the robbers without.
A little thief once got in there is more danger of him, then of all the robbers without.
dt j n1 a-acp vvn p-acp a-acp vbz dc n1 pp-f pno31, av pp-f d dt n2 p-acp.
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Corrupt nature is this little thief, which alwayes will seek to betray thee to the Devil.
Corrupt nature is this little thief, which always will seek to betray thee to the devil.
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7. This corruption of nature it is a continual enemy against the Spirit. There is nothing which acts continually, but corrupt nature;
7. This corruption of nature it is a continual enemy against the Spirit. There is nothing which acts continually, but corrupt nature;
crd d n1 pp-f n1 pn31 vbz dt j n1 p-acp dt n1. pc-acp vbz pix r-crq n2 av-j, cc-acp j n1;
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the eye is not alwayes seeing; the Sea not alwayes flowing; the Sun not alwayes shining, but corrupt nature it is alwayes working;
the eye is not always seeing; the Sea not always flowing; the Sun not always shining, but corrupt nature it is always working;
dt n1 vbz xx av vvg; dt n1 xx av vvg; dt n1 xx av j-vvg, cc-acp j n1 pn31 vbz av vvg;
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the Spirit cannot send forth a good motion, but the flesh labours to send it back again, and to quen•h it.
the Spirit cannot send forth a good motion, but the Flesh labours to send it back again, and to quen•h it.
dt n1 vmbx vvi av dt j n1, cc-acp dt n1 vvz pc-acp vvi pn31 av av, cc pc-acp vvi pn31.
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The Devil is not always tempting, nor the world alwayes vexing, but the flesh is alwayes resisting the Spirit.
The devil is not always tempting, nor the world always vexing, but the Flesh is always resisting the Spirit.
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8. The flesh it is a politick enemy against the Spirit; it works more by flattery, then by force;
8. The Flesh it is a politic enemy against the Spirit; it works more by flattery, then by force;
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Every man is tempted when he is drawn away of his own lust, and enticed. It is a Metaphor taken from fisher-men, which shew the baite, but hide the hook; it works slyly and subtilly.Every man is tempted when he is drawn away of his own lust, and enticed. It is a Metaphor taken from fishermen, which show the bait, but hide the hook; it works slyly and subtly.
d n1 vbz vvn c-crq pns31 vbz vvn av pp-f po31 d n1, cc vvn. pn31 vbz dt n1 vvn p-acp n2, r-crq vvb dt n1, cc-acp vvb dt n1; pn31 vvz av-j cc av-j.
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9. It is an outragious enemy against the Spirit.
9. It is an outrageous enemy against the Spirit.
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The Apostle exhorting the Thessalonians to holinesse, and sanctification, bids them not to walk in the lust of concupiscence,
The Apostle exhorting the Thessalonians to holiness, and sanctification, bids them not to walk in the lust of concupiscence,
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as the Gentiles which knew not God. Not in the passion of concupiscence, as the original hath it;as the Gentiles which knew not God. Not in the passion of concupiscence, as the original hath it;
c-acp dt n2-j r-crq vvd xx np1. xx p-acp dt n1 pp-f n1, p-acp dt n-jn vhz pn31;
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corrupt nature it is inveterate against a man, and therefore it is called a burning in lust; and what is more fierce and outragious then fire burning? Corrupt nature, it puts the soul on fire;
corrupt nature it is inveterate against a man, and Therefore it is called a burning in lust; and what is more fierce and outrageous then fire burning? Corrupt nature, it puts the soul on fire;
j n1 pn31 vbz j p-acp dt n1, cc av pn31 vbz vvn dt j-vvg p-acp n1; cc q-crq vbz av-dc j cc j cs n1 vvg? j n1, pn31 vvz dt n1 p-acp n1;
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so also it is compared to a horse rushing into the battell.
so also it is compared to a horse rushing into the battle.
av av pn31 vbz vvn p-acp dt n1 vvg p-acp dt n1.
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It is called a drawing of sin with cart-ropes, to note the eagernesse of a sinner, it is fierce, out ragious and violent.
It is called a drawing of since with Cart-ropes, to note the eagerness of a sinner, it is fierce, out ragious and violent.
pn31 vbz vvn dt vvg pp-f n1 p-acp n2, pc-acp vvi dt n1 pp-f dt n1, pn31 vbz j, av j cc j.
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10. It is an equal enemy in all men; it is not in one man more, and in another lesse;
10. It is an equal enemy in all men; it is not in one man more, and in Another less;
crd pn31 vbz dt j-jn n1 p-acp d n2; pn31 vbz xx p-acp crd n1 av-dc, cc p-acp j-jn av-dc;
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but in all alike, all are equally tainted with it, and there is this reason for it,
but in all alike, all Are equally tainted with it, and there is this reason for it,
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because all men are equally alike in Adam, otherwise some men should be more in Adams sin then others, which is impossible.
Because all men Are equally alike in Adam, otherwise Some men should be more in Adams sin then Others, which is impossible.
c-acp d n2 vbr av-j av p-acp np1, av d n2 vmd vbi av-dc p-acp npg1 vvb av n2-jn, r-crq vbz j.
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We are all sons of Adam, and therefore are all equally polluted;
We Are all Sons of Adam, and Therefore Are all equally polluted;
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yet this is true, that actuall corruption is more drawn out in some men then in others;
yet this is true, that actual corruption is more drawn out in Some men then in Others;
av d vbz j, cst j n1 vbz av-dc vvn av p-acp d n2 av p-acp n2-jn;
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some are more profane, some more incontinent, some more passionate then others;
Some Are more profane, Some more incontinent, Some more passionate then Others;
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because in some there are strong natural inclinations, and more prevalent corruptions then in others to some sins,
Because in Some there Are strong natural inclinations, and more prevalent corruptions then in Others to Some Sins,
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yet no man is more corrupted in his nature then another;
yet no man is more corrupted in his nature then Another;
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and therefore thou which art regenerate, thou hast as much cause to bewaile a corrupt and sinful nature,
and Therefore thou which art regenerate, thou hast as much cause to bewail a corrupt and sinful nature,
cc av pns21 q-crq vb2r vvn, pns21 vh2 p-acp d n1 pc-acp vvi dt j cc j n1,
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as any Devil in hell hath. And these are the properties of this enemy which wars against the soul.
as any devil in hell hath. And these Are the properties of this enemy which wars against the soul.
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Let the consideration of this stirre you up to thankfulnesse, that notwithstanding corrupting nature hath all these properties;
Let the consideration of this stir you up to thankfulness, that notwithstanding corrupting nature hath all these properties;
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to wit, that it is so powerfull, so malicious, so universal, unsatiable, indefatigable, inward, subtile, and outragious an enemy;
to wit, that it is so powerful, so malicious, so universal, unsatiable, indefatigable, inward, subtle, and outrageous an enemy;
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yet that it could not hinder converting grace; blesse God that converting grace hath conquered this enemy, and notwithstanding all its potency, malice,
yet that it could not hinder converting grace; bless God that converting grace hath conquered this enemy, and notwithstanding all its potency, malice,
av cst pn31 vmd xx vvi vvg n1; vvb np1 cst vvg n1 vhz vvn d n1, cc p-acp d po31 n1, n1,
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and subtilty, yet hath brought it into subjection. 2. Blesse God for establishing grace.
and subtlety, yet hath brought it into subjection. 2. Bless God for establishing grace.
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This is one of the wonders of the world that a childe of God should have so much corruption in him,
This is one of the wonders of the world that a child of God should have so much corruption in him,
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and that that corruption should not destroy grace:
and that that corruption should not destroy grace:
cc cst d n1 vmd xx vvi n1:
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the wonder appeares in this, Adam who had no sinful nature, seeing only he was a mutable creature, left to the liberty of his own will;
the wonder appears in this, Adam who had no sinful nature, seeing only he was a mutable creature, left to the liberty of his own will;
dt n1 vvz p-acp d, np1 r-crq vhd dx j n1, vvg av-j pns31 vbds dt j n1, vvn p-acp dt n1 pp-f po31 d n1;
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yet being tempted by the Devil, fell.
yet being tempted by the devil, fell.
av vbg vvn p-acp dt n1, vvd.
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And the Angels in heaven, who neither had an evil nature within, nor a tempting Devil without; yet rhey fell also.
And the Angels in heaven, who neither had an evil nature within, nor a tempting devil without; yet rhey fell also.
cc dt n2 p-acp n1, r-crq d vhd dt j-jn n1 a-acp, ccx dt j-vvg n1 p-acp; av n1 vvd av.
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But thou who hast both, a tempting Devil without, and a corrupt nature within, yet thou shalt not fall:
But thou who hast both, a tempting devil without, and a corrupt nature within, yet thou shalt not fallen:
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Oh blesse the Lord for this. It comes from this, thy being interessed in an unchangeable Covenant;
O bless the Lord for this. It comes from this, thy being interested in an unchangeable Covenant;
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because thou art chosen by an unchangeable decree, and kept by an unchangeable God; therefore being once in the Covenant of Grace, thon art alwayes kept therein;
Because thou art chosen by an unchangeable Decree, and kept by an unchangeable God; Therefore being once in the Covenant of Grace, thon art always kept therein;
c-acp pns21 vb2r vvn p-acp dt j-u n1, cc vvd p-acp dt j-u n1; av vbg a-acp p-acp dt n1 pp-f n1, pns21 vb2r av vvn av;
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blesse God for this unchangeable grace of his towards thy poor soul, whereby thou art kept unto salvation, whereby the people of God are kept from falling. bless God for this unchangeable grace of his towards thy poor soul, whereby thou art kept unto salvation, whereby the people of God Are kept from falling.
vvb np1 p-acp d j-u n1 pp-f png31 p-acp po21 j n1, c-crq pns21 vb2r vvn p-acp n1, c-crq dt n1 pp-f np1 vbr vvn p-acp vvg.
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Let this also stirre you up to watchfulnesse against the motions of sin in your corrupt natures.
Let this also stir you up to watchfulness against the motions of since in your corrupt nature's.
vvb d av vvb pn22 a-acp p-acp n1 p-acp dt n2 pp-f n1 p-acp po22 j n2.
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If the flesh hath all these properties, have you not cause to keep watch and ward in your own hearts? There is this reason why thou should'st be watchful,
If the Flesh hath all these properties, have you not cause to keep watch and ward in your own hearts? There is this reason why thou Shouldst be watchful,
cs dt n1 vhz d d n2, vhb pn22 xx vvi pc-acp vvi n1 cc vvi p-acp po22 d n2? pc-acp vbz d n1 c-crq pns21 vmd2 vbi j,
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because thy corrupt nature hath a manifold advantage against grace. 1. It hath been longer in thee, then grace hath been:
Because thy corrupt nature hath a manifold advantage against grace. 1. It hath been longer in thee, then grace hath been:
c-acp po21 j n1 vhz dt j n1 p-acp n1. crd pn31 vhz vbn jc p-acp pno21, cs n1 vhz vbn:
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Therefore in the first place it is said, The flesh lusteth against the Spirit, which is a great advantage.
Therefore in the First place it is said, The Flesh Lusteth against the Spirit, which is a great advantage.
av p-acp dt ord n1 pn31 vbz vvn, dt n1 vvz p-acp dt n1, r-crq vbz dt j n1.
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As we may observe in military affaires, when a pitcht battel hath been fought, that Army which first takes the field, will be sure to chuse ground for their own advantage.
As we may observe in military affairs, when a pitched battle hath been fought, that Army which First Takes the field, will be sure to choose ground for their own advantage.
c-acp pns12 vmb vvi p-acp j n2, c-crq pns31 vvd n1 vhz vbn vvn, cst n1 r-crq ord vvz dt n1, vmb vbi j pc-acp vvi n1 p-acp po32 d n1.
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Thy corrupt nature which warres with the Spirit, it was first in the field, and so hath got wind and ground;
Thy corrupt nature which wars with the Spirit, it was First in the field, and so hath god wind and ground;
po21 j n1 r-crq n2 p-acp dt n1, pn31 vbds ord p-acp dt n1, cc av vhz vvn n1 cc n1;
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thou waft borne a sinner, with an evil nature, but not with a divine nature;
thou waft born a sinner, with an evil nature, but not with a divine nature;
pns21 vvb vvn dt n1, p-acp dt j-jn n1, cc-acp xx p-acp dt j-jn n1;
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therefore here in the Text the flesh begins the conflict, watch therefore against the flesh, having this advantage against you.
Therefore Here in the Text the Flesh begins the conflict, watch Therefore against the Flesh, having this advantage against you.
av av p-acp dt n1 dt n1 vvz dt n1, vvb av p-acp dt n1, vhg d n1 p-acp pn22.
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2. The flesh hath not only the advantage of time, but of number; there is more of flesh in thee, then there is of the Spirit;
2. The Flesh hath not only the advantage of time, but of number; there is more of Flesh in thee, then there is of the Spirit;
crd dt n1 vhz xx av-j dt n1 pp-f n1, cc-acp pp-f n1; pc-acp vbz dc pp-f n1 p-acp pno21, cs pc-acp vbz pp-f dt n1;
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more kindes of sin, then of grace; there are more weeds then flowers in the best garden;
more Kinds of since, then of grace; there Are more weeds then flowers in the best garden;
dc n2 pp-f n1, av pp-f n1; pc-acp vbr dc n2 cs n2 p-acp dt js n1;
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more corruptions then graces in the best soul.
more corruptions then graces in the best soul.
dc n2 cs n2 p-acp dt js n1.
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I may appeal to your experience, whether ever you have acted so many graces, as sins;
I may appeal to your experience, whither ever you have acted so many graces, as Sins;
pns11 vmb vvi p-acp po22 n1, cs av pn22 vhb vvn av d n2, c-acp n2;
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in the Chapter wherein my Text is, there are seventeen sins mentioned in the catalogue,
in the Chapter wherein my Text is, there Are seventeen Sins mentioned in the catalogue,
p-acp dt n1 c-crq po11 n1 vbz, pc-acp vbr crd n2 vvn p-acp dt n1,
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but there are but seven graces, to shew that the flesh is more in us then the Spirit;
but there Are but seven graces, to show that the Flesh is more in us then the Spirit;
cc-acp pc-acp vbr p-acp crd n2, pc-acp vvi cst dt n1 vbz av-dc p-acp pno12 av dt n1;
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there are swarmes of lusts and vain thoughts, but alas, how few good thoughts and holy motions of the Spirit of God are there in the best?
there Are swarms of Lustiest and vain thoughts, but alas, how few good thoughts and holy motions of the Spirit of God Are there in the best?
pc-acp vbr n2 pp-f n2 cc j n2, cc-acp uh, c-crq d j n2 cc j n2 pp-f dt n1 pp-f np1 vbr a-acp p-acp dt js?
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3. In regard of constitution the flesh hath a great advantage; corruption is more suitable to thy nature then grace;
3. In regard of constitution the Flesh hath a great advantage; corruption is more suitable to thy nature then grace;
crd p-acp n1 pp-f n1 dt n1 vhz dt j n1; n1 vbz av-dc j p-acp po21 n1 av n1;
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grace it is above nature, but sin it is in nature, and with nature;
grace it is above nature, but sin it is in nature, and with nature;
vvb pn31 vbz p-acp n1, cc-acp vvb pn31 vbz p-acp n1, cc p-acp n1;
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the way of grace is all up the hill, the way to heaven is against both wind and tyde;
the Way of grace is all up the hill, the Way to heaven is against both wind and tIED;
dt n1 pp-f n1 vbz d p-acp dt n1, dt n1 p-acp n1 vbz p-acp d n1 cc n1;
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so is not corruption, for that is favoured by both; therefore watch your hearts upon this consideration.
so is not corruption, for that is favoured by both; Therefore watch your hearts upon this consideration.
av vbz xx n1, p-acp d vbz vvn p-acp d; av vvb po22 n2 p-acp d n1.
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Break out in the praise of God, that being corrupt nature hath so many evil properties,
Break out in the praise of God, that being corrupt nature hath so many evil properties,
vvb av p-acp dt n1 pp-f np1, cst vbg j n1 vhz av d j-jn n2,
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yet that thou hast no more evil practices.
yet that thou hast no more evil practices.
av cst pns21 vh2 dx av-dc j-jn n2.
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It is a mercy that from such a mischievous root, there should come no more poysonful fruit,
It is a mercy that from such a mischievous root, there should come no more poisonful fruit,
pn31 vbz dt n1 cst p-acp d dt j n1, pc-acp vmd vvi av-dx dc n1 n1,
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if God should let alone the Devil and thy own heart, and leave thee to thy own inclinations, there would be no sin committed by any man which thou also wouldst not commit, thou wouldst be an incarnate devil;
if God should let alone the devil and thy own heart, and leave thee to thy own inclinations, there would be no since committed by any man which thou also Wouldst not commit, thou Wouldst be an incarnate Devil;
cs np1 vmd vvi av-j dt n1 cc po21 d n1, cc vvb pno21 p-acp po21 d n2, pc-acp vmd vbi dx n1 vvn p-acp d n1 r-crq pns21 av vmd2 xx vvi, pns21 vmd2 vbi dt j n1;
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blesse God therefore that thy practices do not carry correspondence with thy disposition, and that thy life is not as bad as thy heart.
bless God Therefore that thy practices do not carry correspondence with thy disposition, and that thy life is not as bad as thy heart.
vvb np1 av cst po21 n2 vdb xx vvi n1 p-acp po21 n1, cc cst po21 n1 vbz xx p-acp j c-acp po21 n1.
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2. Blesse God for other men.
2. Bless God for other men.
crd vvb np1 p-acp j-jn n2.
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It is a wonder that wicked men having no new nature to oppose the old nature, that they do no more evil in the world, it is God which layes a curbe upon, and restraines their wicked natures.
It is a wonder that wicked men having no new nature to oppose the old nature, that they do no more evil in the world, it is God which lays a curb upon, and restrains their wicked nature's.
pn31 vbz dt n1 cst j n2 vhg dx j n1 pc-acp vvi dt j n1, cst pns32 vdb av-dx av-dc j-jn p-acp dt n1, pn31 vbz n1 r-crq vvz dt n1 p-acp, cc vvz po32 j n2.
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If God did not restraine the wickednesse of the wicked, the world had long ago been overwhelmed in confusion through the exorbitancy of their wicked practices.
If God did not restrain the wickedness of the wicked, the world had long ago been overwhelmed in confusion through the exorbitancy of their wicked practices.
cs np1 vdd xx vvi dt n1 pp-f dt j, dt n1 vhd av-j av vbi vvn p-acp n1 p-acp dt n1 pp-f po32 j n2.
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If it be so that corrupt nature hath all these properties, then be humbled in the sense of thy corrupt nature;
If it be so that corrupt nature hath all these properties, then be humbled in the sense of thy corrupt nature;
cs pn31 vbb av d j n1 vhz d d n2, av vbi vvn p-acp dt n1 pp-f po21 j n1;
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notwithstanding thou may'st be endowed with many excellent gifts and graces, yet be humbled on this ground, that though thou hast a divine nature,
notwithstanding thou Mayest be endowed with many excellent Gifts and graces, yet be humbled on this ground, that though thou hast a divine nature,
c-acp pns21 vm2 vbi vvn p-acp d j n2 cc n2, av vbi vvn p-acp d n1, cst cs pns21 vh2 dt j-jn n1,
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yet thou hast also a corrupt nature which is alwayes opposing it.
yet thou hast also a corrupt nature which is always opposing it.
av pns21 vh2 av dt j n1 r-crq vbz av vvg pn31.
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As it is with the Peacock, though it hath the finest feathers of any bird on earth, yet it hath foule feet;
As it is with the Peacock, though it hath the Finest Feathers of any bird on earth, yet it hath foul feet;
p-acp pn31 vbz p-acp dt n1, cs pn31 vhz dt js n2 pp-f d n1 p-acp n1, av pn31 vhz j n2;
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and as the Swan, though it is of the whitest colour, yet it hath a black skin and black feet:
and as the Swan, though it is of the whitest colour, yet it hath a black skin and black feet:
cc c-acp dt n1, cs pn31 vbz pp-f dt js-jn n1, av pn31 vhz dt j-jn n1 cc j-jn n2:
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So thou who art white, or innocent in thy life, yet remember thou hast a black skin and foule feet, sinful affections and vicious motions which arise from a corrupted nature.
So thou who art white, or innocent in thy life, yet Remember thou hast a black skin and foul feet, sinful affections and vicious motions which arise from a corrupted nature.
av pns21 r-crq n1 j-jn, cc j-jn p-acp po21 n1, av vvb pns21 vh2 dt j-jn n1 cc j n2, j n2 cc j n2 r-crq vvb p-acp dt j-vvn n1.
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There are these considerations to provoke us to remember, and to be watchful against corrupt nature in us.
There Are these considerations to provoke us to Remember, and to be watchful against corrupt nature in us.
pc-acp vbr d n2 pc-acp vvi pno12 pc-acp vvi, cc pc-acp vbi j p-acp j n1 p-acp pno12.
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1. It is a sad consideration to provoke us to humility and watchfulness, that thou hast as much evil in thy heart as the worst man living upon earth.
1. It is a sad consideration to provoke us to humility and watchfulness, that thou hast as much evil in thy heart as the worst man living upon earth.
crd pn31 vbz dt j n1 pc-acp vvi pno12 p-acp n1 cc n1, cst pns21 vh2 p-acp d j-jn p-acp po21 n1 p-acp dt js n1 vvg p-acp n1.
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2. It is ancient in us, it was in us before we were borne;
2. It is ancient in us, it was in us before we were born;
crd pn31 vbz j p-acp pno12, pn31 vbds p-acp pno12 c-acp pns12 vbdr vvn;
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before thou waft in the world, sin was in thy nature, for assoon as ever thou hadst life, thou hadst sin.
before thou waft in the world, since was in thy nature, for As soon as ever thou Hadst life, thou Hadst since.
c-acp pns21 vvb p-acp dt n1, n1 vbds p-acp po21 n1, c-acp av c-acp av pns21 vhd2 n1, pns21 vhd2 n1.
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3. This corruption of nature, it will be continually with us while we live in the world;
3. This corruption of nature, it will be continually with us while we live in the world;
crd d n1 pp-f n1, pn31 vmb vbi av-j p-acp pno12 cs pns12 vvb p-acp dt n1;
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Our bodies are compared to earthen vessels, and the Scripture tells you that the leprosie of a vessel of earth;
Our bodies Are compared to earthen vessels, and the Scripture tells you that the leprosy of a vessel of earth;
po12 n2 vbr vvn p-acp j n2, cc dt n1 vvz pn22 d dt n1 pp-f dt n1 pp-f n1;
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if any unclean thing were put into it, all the washing and scouring that could be, should not make it clean. but it must be broken;
if any unclean thing were put into it, all the washing and scouring that could be, should not make it clean. but it must be broken;
cs d j n1 vbdr vvn p-acp pn31, d dt n-vvg cc vvg cst vmd vbi, vmd xx vvi pn31 av-j. p-acp pn31 vmb vbi vvn;
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so it is with thee, the vessel of thy body must be broken, before thy corruption can be done away.
so it is with thee, the vessel of thy body must be broken, before thy corruption can be done away.
av pn31 vbz p-acp pno21, dt n1 pp-f po21 n1 vmb vbi vvn, p-acp po21 n1 vmb vbi vdn av.
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4. This corruption, it is that which doth easily beset thee.
4. This corruption, it is that which does Easily beset thee.
crd d n1, pn31 vbz d r-crq vdz av-j vvi pno21.
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Motions of sin in thy nature, they are like sparkes of fire in a heap of flax, they easily take with thy nature,
Motions of since in thy nature, they Are like sparks of fire in a heap of flax, they Easily take with thy nature,
n2 pp-f n1 p-acp po21 n1, pns32 vbr j n2 pp-f n1 p-acp dt n1 pp-f n1, pns32 av-j vvb p-acp po21 n1,
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and put thee upon the acting of evil;
and put thee upon the acting of evil;
cc vvb pno21 p-acp dt n-vvg pp-f j-jn;
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and therefore from hence be perswaded to a strict and diligent watchfulnesse over thy own heart.
and Therefore from hence be persuaded to a strict and diligent watchfulness over thy own heart.
cc av p-acp av vbi vvn p-acp dt j cc j n1 p-acp po21 d n1.
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Sermon. XIV.Sermon. XIV.
n1. np1.
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At Lawrence Jury, London, Decemb. 24. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jury, London, December 24. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
p-acp np1 n1, np1, np1 crd crd n1. crd n1 crd p-acp dt n1 n2 p-acp dt n1,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
cc dt n1 p-acp dt n1, cc d vbr j-jn dt crd p-acp dt n-jn, av cst pn22 vmbx vdi dt n2 cst pn22 vmd.
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I Proceed now to a fourth Quere, and that is why, or for what reason is it that in regenerate men God should suffer corrupt nature thus to war with the Spirit? Why doth not God deal with us in our regeneration,
I Proceed now to a fourth Quere, and that is why, or for what reason is it that in regenerate men God should suffer corrupt nature thus to war with the Spirit? Why does not God deal with us in our regeneration,
pns11 vvb av p-acp dt ord zz, cc d vbz c-crq, cc p-acp r-crq n1 vbz pn31 d p-acp j-vvn n2 np1 vmd vvi j n1 av p-acp n1 p-acp dt n1? q-crq vdz xx np1 vvi p-acp pno12 p-acp po12 n1,
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as he did in creation, make us perfect? This is a question worth discussing;
as he did in creation, make us perfect? This is a question worth discussing;
c-acp pns31 vdd p-acp n1, vvb pno12 j? d vbz dt n1 n1 vvg;
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God loves no sinne, and yet he suffers all the sinnes that are, and this Masse of sinne, this one sinne, which vertually is every sinne.
God loves no sin, and yet he suffers all the Sins that Are, and this Mass of sin, this one sin, which virtually is every sin.
np1 vvz dx n1, cc av pns31 vvz d dt n2 cst vbr, cc d n1 pp-f n1, d crd n1, r-crq av-j vbz d n1.
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For answer hereto I shall lay down five Reasons. First, Corruption of nature is left remaining, even in regenerate men to humble them;
For answer hereto I shall lay down five Reasons. First, Corruption of nature is left remaining, even in regenerate men to humble them;
p-acp n1 av pns11 vmb vvi a-acp crd n2. ord, n1 pp-f n1 vbz vvn vvg, av p-acp j-vvn n2 pc-acp vvi pno32;
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even as it was with the Israelites in the wildernesse when they were stung with fiery Serpents and Scorpions, it was to humble them.
even as it was with the Israelites in the Wilderness when they were stung with fiery Serpents and Scorpions, it was to humble them.
av c-acp pn31 vbds p-acp dt np2 p-acp dt n1 c-crq pns32 vbdr vvn p-acp j n2 cc n2, pn31 vbds pc-acp vvi pno32.
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So we whil'st we are in the wildernesse of this world, have a corrupt nature alwayes cleaving to us, wherewith we are stung,
So we whilst we Are in the Wilderness of this world, have a corrupt nature always cleaving to us, wherewith we Are stung,
av pns12 cs pns12 vbr p-acp dt n1 pp-f d n1, vhb dt j n1 av vvg p-acp pno12, c-crq pns12 vbr vvn,
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and this fiery Serpent of sinne should humble us before the Lord.
and this fiery Serpent of sin should humble us before the Lord.
cc d j n1 pp-f n1 vmd vvi pno12 p-acp dt n1.
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God hath so ordered it in nature, that creatures of the greatest excellency should have some manifest deformity:
God hath so ordered it in nature, that creatures of the greatest excellency should have Some manifest deformity:
np1 vhz av vvn pn31 p-acp n1, cst n2 pp-f dt js n1 vmd vhi d j n1:
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if we look either among birds, or beasts.
if we look either among Birds, or beasts.
cs pns12 vvb av-d p-acp n2, cc n2.
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Among birds, the Peacock a bird of the finest feathers, yet it hath the foulest seet;
Among Birds, the Peacock a bird of the Finest Feathers, yet it hath the Foulest seet;
p-acp n2, dt n1 dt n1 pp-f dt js n2, av pn31 vhz dt js vvi|pn31;
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the Swan a bird of the whitest feathers, yet of the blackest skin;
the Swan a bird of the whitest Feathers, yet of the Blackest skin;
dt n1 dt n1 pp-f dt js-jn n2, av pp-f dt js-jn n1;
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The Eagle a bird of the quickest sight, and of the highest flight, yet the most ravenous among birds.
The Eagl a bird of the quickest sighed, and of the highest flight, yet the most ravenous among Birds.
dt n1 dt n1 pp-f dt js n1, cc pp-f dt js n1, av dt av-ds j p-acp n2.
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Among beasts, the Lion, the most goodliest of all beasts, yet the most fierce and cruel:
Among beasts, the lion, the most Goodliest of all beasts, yet the most fierce and cruel:
p-acp n2, dt n1, dt av-ds js pp-f d n2, av dt av-ds j cc j:
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The Fox it is most subtile, yet is a creature of the foulest smell:
The Fox it is most subtle, yet is a creature of the Foulest smell:
dt n1 pn31 vbz av-ds j, av vbz dt n1 pp-f dt js n1:
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Thus God hath ordained even in nature, and thus it is with his own people in respect of grace,
Thus God hath ordained even in nature, and thus it is with his own people in respect of grace,
av np1 vhz vvn av p-acp n1, cc av pn31 vbz p-acp po31 d n1 p-acp n1 pp-f n1,
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though they may have many excellent endowments, and gifts, yet he leaves this corruption in them to humble them.
though they may have many excellent endowments, and Gifts, yet he leaves this corruption in them to humble them.
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That of the Apostle James is observable, Chap. 4. having spoken in the eight Verse of corrupt nature, in the next Verse but one, he exhorts men to be humbled; That of the Apostle James is observable, Chap. 4. having spoken in the eight Verse of corrupt nature, in the next Verse but one, he exhorts men to be humbled;
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to note that the consideration of a corrupt heart, should be an incitement to humiliation.
to note that the consideration of a corrupt heart, should be an incitement to humiliation.
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It was a saying of Master Fax, that his graces hurt him more then his sinnes, which riddle he expounded thus;
It was a saying of Master Fax, that his graces hurt him more then his Sins, which riddle he expounded thus;
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that many times he was proud of his gifts and graces, but humbled by reason of sinne.
that many times he was proud of his Gifts and graces, but humbled by reason of sin.
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The Apostle Paul after he had those extraordinary Revelations, There was given him a thorne in the flesh, the messenger of Satan to buffet him,
The Apostle Paul After he had those extraordinary Revelations, There was given him a thorn in the Flesh, the Messenger of Satan to buffet him,
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lest he should be exalted above measure. It is true, this Text is variously expounded. Some expounding this thorne in the flesh to be the sinne of lust and incontinency: lest he should be exalted above measure. It is true, this Text is variously expounded. some expounding this thorn in the Flesh to be the sin of lust and incontinency:
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But this cannot be, because he affirmes of himselfe, that he had the gift of continency.
But this cannot be, Because he affirms of himself, that he had the gift of continency.
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Others say that it was a bodily disease, and that it was the Sciatica or Gowt,
Others say that it was a bodily disease, and that it was the Sciatica or Gout,
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or some exquisite paine in his body: but the current of Interpreters vary from all these, expounding it to be corrupt nature;
or Some exquisite pain in his body: but the current of Interpreters vary from all these, expounding it to be corrupt nature;
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and the thorne in the flesh to be some sharp temptation and motion to sin, which did arise from the corruption of his nature, and the remainders of lust.
and the thorn in the Flesh to be Some sharp temptation and motion to since, which did arise from the corruption of his nature, and the remainders of lust.
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But then it will be objected, how can corrupt nature be called the messenger of Satan!
But then it will be objected, how can corrupt nature be called the Messenger of Satan!
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To this Divines answer, that it is called so, not as if it were a temptation from the devil;
To this Divines answer, that it is called so, not as if it were a temptation from the Devil;
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but it is called so, because the devil is an instrument to set on our sinful nature to sin;
but it is called so, Because the Devil is an Instrument to Set on our sinful nature to since;
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this thorn in the flesh was left in Paul to humble him;
this thorn in the Flesh was left in Paul to humble him;
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and this is the true and proper reason why God will not have regeneration to be as perfect as Creation,
and this is the true and proper reason why God will not have regeneration to be as perfect as Creation,
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because he would keep us humble.
Because he would keep us humble.
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So it is, that humility the best of graces, comes from the worst root, our sin;
So it is, that humility the best of graces, comes from the worst root, our since;
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and pride the worst of sins, comes from the best root, our graces.
and pride the worst of Sins, comes from the best root, our graces.
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How wise, and how good is God, that by this thorn in the flesh he doth prick,
How wise, and how good is God, that by this thorn in the Flesh he does prick,
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& thereby let out the impostumation of pride out of our hearts!
& thereby let out the impostumation of pride out of our hearts!
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2. To make the regenerate put a difference between earth and heaven, between being in a course of pilgrimage, and in their fathers house.
2. To make the regenerate put a difference between earth and heaven, between being in a course of pilgrimage, and in their Father's house.
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In heaven the spirits of just men are made perfect, but they are not so on earth, In heaven the spirits of just men Are made perfect, but they Are not so on earth,
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if the spirit were made perfect, we should have all spirit and no flesh. In the wildernesse there were scorpions and fiery serpents, but in Canaan there were none;
if the Spirit were made perfect, we should have all Spirit and no Flesh. In the Wilderness there were scorpions and fiery Serpents, but in Canaan there were none;
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this world is a wildernesse, and whilest we live here, the fiery serpents of sin will sting us,
this world is a Wilderness, and whilst we live Here, the fiery Serpents of since will sting us,
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but when we come to heaven we shall be above sin. Corruption now dwells in the soul, as the body in a house;
but when we come to heaven we shall be above since. Corruption now dwells in the soul, as the body in a house;
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and so long as the soul dwells in the body, sin will dwell there in the soul;
and so long as the soul dwells in the body, since will dwell there in the soul;
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but when we come to heaven, then corruption shall put on incorruption.
but when we come to heaven, then corruption shall put on incorruption.
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And we shall be freed not onely from the natural corruption of the body, but also from the moral corruption of the soul by sin.
And we shall be freed not only from the natural corruption of the body, but also from the moral corruption of the soul by since.
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3. Which is the chief reason of all; God suffers it, that so you may the more prize a Mediator;
3. Which is the chief reason of all; God suffers it, that so you may the more prize a Mediator;
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if you had no sinne you would prize God only as a Creator, and not Christ as a Mediator.
if you had no sin you would prize God only as a Creator, and not christ as a Mediator.
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Sin makes you to prize a Saviour;
since makes you to prize a Saviour;
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thus it was with Paul, O wretched man that I am who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord;
thus it was with Paul, Oh wretched man that I am who shall deliver me from the body of this death? I thank God through jesus christ our Lord;
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as if he should say, if I had been perfect, I should have thanked God as a Creator, as Adam in Paradise; as if he should say, if I had been perfect, I should have thanked God as a Creator, as Adam in Paradise;
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but now having a sinful nature, it makes me to prize Christ as a Mediator delivering me from sin.
but now having a sinful nature, it makes me to prize christ as a Mediator delivering me from since.
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I may exemplify this by an Elephant, which (as some say) if it once falls to the earth cannot rise again,
I may exemplify this by an Elephant, which (as Some say) if it once falls to the earth cannot rise again,
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and therefore Naturalists say, that the Elephant doth not lie down to sleep, but doth sleep leaning to a tree;
and Therefore Naturalists say, that the Elephant does not lie down to sleep, but does sleep leaning to a tree;
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now the story is this, An Elephant being fallen to the earth, and a man having helped him to rise, the Elephant (like Andronicus his grateful Lion) followed his Benefactor whereever he went;
now the story is this, an Elephant being fallen to the earth, and a man having helped him to rise, the Elephant (like Andronicus his grateful lion) followed his Benefactor wherever he went;
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so it is with us, we were fallen, and no help but Christs could raise us up,
so it is with us, we were fallen, and no help but Christ could raise us up,
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how should we then be lift up with humble thankfulnesse to God, who hath therefore suffered us to fall, that we might thereby learn to prize the help we have and hope to have by Jesus Christ?
how should we then be lift up with humble thankfulness to God, who hath Therefore suffered us to fallen, that we might thereby Learn to prize the help we have and hope to have by jesus christ?
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4. God suffers corruption in nature to try his people, which side they will take in this conflict;
4. God suffers corruption in nature to try his people, which side they will take in this conflict;
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here are two Camps pitcht, army against army, and the Lord leaves the flesh in thee to try which side thou wilt take;
Here Are two Camps pitched, army against army, and the Lord leaves the Flesh in thee to try which side thou wilt take;
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wilt thou cleave to the strongest side? wilt thou worship the rising Sun? why,
wilt thou cleave to the Strongest side? wilt thou worship the rising Sun? why,
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then thou wilt side with the flesh, for many times and for the present that conquers;
then thou wilt side with the Flesh, for many times and for the present that conquers;
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though indeed the final issue, and conquest will be on the Spirits side.
though indeed the final issue, and conquest will be on the Spirits side.
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Now will you war against the flesh, and side with the Spirit in opposing the motions of sin;
Now will you war against the Flesh, and side with the Spirit in opposing the motions of since;
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hereby will the Lord make a trial of you.
hereby will the Lord make a trial of you.
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The Canaanites and Jebusites were left in the land on purpose to try whether the Israelites would cleave unto the true worship of God: The Canaanites and Jebusites were left in the land on purpose to try whither the Israelites would cleave unto the true worship of God:
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so God suffers corruption to bein us, to try the truth of our grace.
so God suffers corruption to bein us, to try the truth of our grace.
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5. The Lord suffers motions to sin to be in the hearts of his own people, that so he might make use of the motions of sin, to keep men from the acting of sin,
5. The Lord suffers motions to sin to be in the hearts of his own people, that so he might make use of the motions of since, to keep men from the acting of since,
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and this is a mysterious consideration.
and this is a mysterious consideration.
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God so disposes of it, that those sins which we most are frequently tempted unto, we shall be most watchful against:
God so disposes of it, that those Sins which we most Are frequently tempted unto, we shall be most watchful against:
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A man that is suddenly tempted may yield;
A man that is suddenly tempted may yield;
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but a man often haunted with motions to sin, God in his wisdome makes use of these motions to prevent the action.
but a man often haunted with motions to since, God in his Wisdom makes use of these motions to prevent the actium.
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Had David been often haunted with motions to those great and abominable sins of adultery and murder, he might happily had time to have bethought himselfe,
Had David been often haunted with motions to those great and abominable Sins of adultery and murder, he might happily had time to have bethought himself,
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and so prevented the acting of them;
and so prevented the acting of them;
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and the like of Peters denial of Christ, but both these servants of God were suddenly surprized:
and the like of Peter's denial of christ, but both these Servants of God were suddenly surprised:
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And these are the reasons why God leaves regeneration so imperfect.
And these Are the Reasons why God leaves regeneration so imperfect.
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The next Quere is, to shew what rules you should follow, that so the motions of the flesh exciting to sin, may not prevaile against the Spirit?
The next Quere is, to show what rules you should follow, that so the motions of the Flesh exciting to since, may not prevail against the Spirit?
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1 If you would not have the flesh in its sinful motions prevaile over you, then resist them whilest they are but bare motions, before they break forth into actions;
1 If you would not have the Flesh in its sinful motions prevail over you, then resist them whilst they Are but bore motions, before they break forth into actions;
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Crush the Cockatrice in the egge, tread out sin which is the fire of Hell while it is in the spark, the suggestion and motion.
Crush the Cockatrice in the egg, tread out since which is the fire of Hell while it is in the spark, the suggestion and motion.
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As we say, It is easier to keep out an enemy, then to beat him out being once gotten in;
As we say, It is Easier to keep out an enemy, then to beatrice him out being once got in;
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so it is easier to keep out sin, then to beat out sin;
so it is Easier to keep out since, then to beatrice out since;
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sin in the motion it is like an enemy in the suburbs, not got into the city;
since in the motion it is like an enemy in the suburbs, not god into the City;
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and if thou wouldst not yeeld to these motions, resist them whilest they are so, quench them while they are motions.
and if thou Wouldst not yield to these motions, resist them whilst they Are so, quench them while they Are motions.
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A disease if it be taken in time, before the humours be gathered together, may easily be cured.
A disease if it be taken in time, before the humours be gathered together, may Easily be cured.
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Do to thy sins as Pharaoh gave command should be done to the Israelites children; he would not stay till the children were grown up to yeares;
Do to thy Sins as Pharaoh gave command should be done to the Israelites children; he would not stay till the children were grown up to Years;
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but commanded the Midwives to kill them assoon as they were born;
but commanded the Midwives to kill them As soon as they were born;
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this was a cruel act in him, but thus do thou to thy sins, and it will be a merciful act in thee to thy soul, what Pharaoh did most cruelly, do thou do prudently against thy sins;
this was a cruel act in him, but thus do thou to thy Sins, and it will be a merciful act in thee to thy soul, what Pharaoh did most cruelly, do thou doe prudently against thy Sins;
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kill them when they are in the birth, and there are three cogent reasons why you should take this course.
kill them when they Are in the birth, and there Are three cogent Reasons why you should take this course.
vvb pno32 c-crq pns32 vbr p-acp dt n1, cc pc-acp vbr crd j n2 c-crq pn22 vmd vvi d n1.
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1. Because if you resist motions whilest they are motions, you shall be sure not to find the devils suggestions to joyn against you with the fleshes motions;
1. Because if you resist motions whilst they Are motions, you shall be sure not to find the Devils suggestions to join against you with the Fleshes motions;
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take but this experiment, if thou hast a motion in thy nature to sin, and doest act that motion, the devil will then joyn with thy corruption to make thee act that sin again.
take but this experiment, if thou hast a motion in thy nature to since, and dost act that motion, the Devil will then join with thy corruption to make thee act that since again.
vvb p-acp d n1, cs pns21 vh2 dt n1 p-acp po21 n1 p-acp n1, cc vd2 vvi d n1, dt n1 vmb av vvi p-acp po21 n1 pc-acp vvi pno21 vvi cst n1 av.
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The devil he knowes not the motions to sin that are in thy heart, but as thou actest such motions;
The Devil he knows not the motions to since that Are in thy heart, but as thou actest such motions;
dt n1 pns31 vvz xx dt n2 p-acp n1 cst vbr p-acp po21 n1, cc-acp c-acp pns21 js d n2;
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as suppose thou art tempted to lust, and thou yeeldest to it, hereby the devil knowes what motion there was in thy heart,
as suppose thou art tempted to lust, and thou yieldest to it, hereby the Devil knows what motion there was in thy heart,
c-acp vvb pns21 vb2r vvn p-acp n1, cc pns21 vv2 p-acp pn31, av dt n1 vvz r-crq n1 a-acp vbds p-acp po21 n1,
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and thy love to that sin, and so will be ready to tempt thee to the committing of that sin again;
and thy love to that since, and so will be ready to tempt thee to the committing of that since again;
cc po21 n1 p-acp d n1, cc av vmb vbi j pc-acp vvi pno21 p-acp dt vvg pp-f d n1 av;
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therefore resist motions while they are so, and by this meanes you will hinder the devil, that he shall not joyn his suggestions to the sinful motions of your own hearts.
Therefore resist motions while they Are so, and by this means you will hinder the Devil, that he shall not join his suggestions to the sinful motions of your own hearts.
av vvb n2 cs pns32 vbr av, cc p-acp d n2 pn22 vmb vvi dt n1, cst pns31 vmb xx vvi po31 n2 p-acp dt j n2 pp-f po22 d n2.
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2. If you do not resist motions while they are motions, there will be a more eager, vehement pronenesse to sin in your natures then was before;
2. If you do not resist motions while they Are motions, there will be a more eager, vehement proneness to sin in your nature's then was before;
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acting of sin is not the way to cease and quell a sinful motion, but to increase it;
acting of since is not the Way to cease and quell a sinful motion, but to increase it;
vvg pp-f n1 vbz xx dt n1 pc-acp vvi cc vvi dt j n1, cc-acp pc-acp vvi pn31;
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it is as it were a cas•ing oile into the fire to make it burn the more:
it is as it were a cas•ing oil into the fire to make it burn the more:
pn31 vbz c-acp pn31 vbdr dt j-vvg n1 p-acp dt n1 pc-acp vvi pn31 vvi dt av-dc:
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the way therefore to quell sinful motions, is to withstand whilest they are so. In Philosophy we say, that acts do strengthen habits;
the Way Therefore to quell sinful motions, is to withstand whilst they Are so. In Philosophy we say, that acts do strengthen habits;
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if a man hath a habit of any grace, acting of that grace, makes the habit more strong; if a man hath a habit of any grace, acting of that grace, makes the habit more strong;
cs dt n1 vhz dt n1 pp-f d n1, vvg pp-f d n1, vvz dt n1 av-dc j;
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thus it is in sin, acting of sin begets a greater pronenesse thereunto, and therefore it behoves you to keep under sins motions,
thus it is in since, acting of since begets a greater proneness thereunto, and Therefore it behoves you to keep under Sins motions,
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lest they lead you farther to sinful actions. For sinful suggestions when they meet with our sinful inclinations, the inclination begets consent; consent, acting; acting, continuance of act; then delight; then security;
lest they led you farther to sinful actions. For sinful suggestions when they meet with our sinful inclinations, the inclination begets consent; consent, acting; acting, Continuance of act; then delight; then security;
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and then scornful contempt of all reproof, and means of amendment.
and then scornful contempt of all reproof, and means of amendment.
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If you keep not under sin in its motion, it will be more difficult for thee to suppresse corruption;
If you keep not under since in its motion, it will be more difficult for thee to suppress corruption;
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if a house be on fire, and you can keep the fire within, there is no danger of a great conflagration;
if a house be on fire, and you can keep the fire within, there is no danger of a great conflagration;
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but if it break out into the aire, and the winde take hold on it, then it will burn exceedingly:
but if it break out into the air, and the wind take hold on it, then it will burn exceedingly:
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thus it will be with thee in regard of thy sin, if thou keepest it not under in the motion, it will be hard for thee to suppresse it afterwards.
thus it will be with thee in regard of thy since, if thou Keepest it not under in the motion, it will be hard for thee to suppress it afterwards.
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We take physick by way of prevention; health of body and soul too is more easily preserved then restored.
We take physic by Way of prevention; health of body and soul too is more Easily preserved then restored.
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A sore neglected growes a gangrene, one part being infected after another, till there be no soundnesse in the flesh.
A soar neglected grows a gangrene, one part being infected After Another, till there be no soundness in the Flesh.
dt j j-vvn vvz dt n1, crd n1 vbg vvn p-acp j-jn, c-acp pc-acp vbi dx n1 p-acp dt n1.
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2. Keep off from all external occasions of that sin which thou hast a motion to commit, whatever thy sin be;
2. Keep off from all external occasions of that since which thou hast a motion to commit, whatever thy since be;
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suppose it be pride, wear not that apparel which may minister an occasion of pride; suppose drunkennesse, keep from bad company;
suppose it be pride, wear not that apparel which may minister an occasion of pride; suppose Drunkenness, keep from bad company;
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if it be uncleannesse, keep off from the dore of the harlot; carefully avoid occasions of sin.
if it be uncleanness, keep off from the door of the harlot; carefully avoid occasions of since.
cs pn31 vbb n1, vvb a-acp p-acp dt n1 pp-f dt n1; av-j vvb n2 pp-f n1.
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This is very imitable in Joseph; it is said that as his Mistresse spake to him day by day, that he hearkened not unto her, to lie by her, or to be with her;
This is very imitable in Joseph; it is said that as his Mistress spoke to him day by day, that he harkened not unto her, to lie by her, or to be with her;
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he kept out of her company as much as might be.
he kept out of her company as much as might be.
pns31 vvd av pp-f po31 n1 p-acp d c-acp vmd vbi.
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And this is the counsel and command of the Lord, Keep thee far from a false matter;
And this is the counsel and command of the Lord, Keep thee Far from a false matter;
cc d vbz dt n1 cc n1 pp-f dt n1, vvb pno21 av-j p-acp dt j n1;
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the occasions of sin are as it were the awakening of corrupt nature; the occasions of since Are as it were the awakening of corrupt nature;
dt n2 pp-f n1 vbr p-acp pn31 vbdr dt n-vvg pp-f j n1;
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what else should be the reason that a man not thinking of sin when he hath an occasion, hath a motion to commit it;
what Else should be the reason that a man not thinking of since when he hath an occasion, hath a motion to commit it;
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therefore be not ventrous to run upon occasions of sin; and whensoever thou art moved to any sin, keep off from the external occasion thereof.
Therefore be not venturous to run upon occasions of since; and whensoever thou art moved to any since, keep off from the external occasion thereof.
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A Divine sets out men ventring upon occasions of sin to be like those who pray to God they may not be burned,
A Divine sets out men venturing upon occasions of since to be like those who pray to God they may not be burned,
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and yet will thrust their fingers into the fire; thou which prayest against sins motions, have a care also to keep from sinnes occasions.
and yet will thrust their fingers into the fire; thou which Prayest against Sins motions, have a care also to keep from Sins occasions.
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Gods children are bound to abstain from all appearance of evil, 1 Thess. 5.17. God's children Are bound to abstain from all appearance of evil, 1 Thess 5.17.
npg1 n2 vbr vvn pc-acp vvi p-acp d n1 pp-f n-jn, crd np1 crd.
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and to hate the garment spotted with the flesh, Jude 25. The Nazarite was not only to abstain from wine,
and to hate the garment spotted with the Flesh, U^de 25. The Nazarite was not only to abstain from wine,
cc pc-acp vvi dt n1 vvn p-acp dt n1, np1 crd dt np1 vbds xx av-j pc-acp vvi p-acp n1,
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but also from touching the very husk of the grape, Numb. 6.3,4. 3. Labour to unarm the flesh.
but also from touching the very husk of the grape, Numb. 6.3,4. 3. Labour to unarm the Flesh.
cc-acp av p-acp vvg dt j n1 pp-f dt n1, j. crd. crd n1 pc-acp vvi dt n1.
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2512
As the godly have armour, and the peeces thereof are registred in the 6 Chap. to the Ephes. So the flesh hath armour to fortify it self;
As the godly have armour, and the Pieces thereof Are registered in the 6 Chap. to the Ephesians So the Flesh hath armour to fortify it self;
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it is armed with power, labour to conquer it; with malice, with an insatiable desire of thy ruine, with manifold solicitations to sin.
it is armed with power, labour to conquer it; with malice, with an insatiable desire of thy ruin, with manifold solicitations to since.
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Now labour to disarm it, of all its pretences, of all its policies.
Now labour to disarm it, of all its pretences, of all its policies.
av vvb pc-acp vvi pn31, pp-f d po31 n2, pp-f d po31 n2.
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You must do with sinne in this case as the Philistines with the Israelites, they fearing that the Israelites would wage warre against them, used this stratagem;
You must do with sin in this case as the philistines with the Israelites, they fearing that the Israelites would wage war against them, used this stratagem;
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they would suffer no iron weapon to be found among them, nor no Smith in Israel to make these weapons.
they would suffer no iron weapon to be found among them, nor no Smith in Israel to make these weapons.
pns32 vmd vvi dx n1 n1 pc-acp vbi vvn p-acp pno32, ccx dx n1 p-acp np1 pc-acp vvi d n2.
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Do you as the Philistines did, unarm sin, take away any occasion which corrupt nature may have to act transgression in you;
Do you as the philistines did, unarm since, take away any occasion which corrupt nature may have to act Transgression in you;
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you must do as the Rechabites did, they were commanded not to drink wine, and they would not yeeld to any temptation or solicitation to break that Commandment;
you must do as the Rechabites did, they were commanded not to drink wine, and they would not yield to any temptation or solicitation to break that Commandment;
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disarm sinne by taking away its occasions. 4. Do not so much dispute with evil motions, as resist them.
disarm sin by taking away its occasions. 4. Do not so much dispute with evil motions, as resist them.
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It is the folly of many that they will dispute with sins temptations;
It is the folly of many that they will dispute with Sins temptations;
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whereas there is no man that hath ever consulted with flesh and blood, but at last hath been overcome by it.
whereas there is no man that hath ever consulted with Flesh and blood, but At last hath been overcome by it.
cs pc-acp vbz dx n1 cst vhz av vvn p-acp n1 cc n1, cc-acp p-acp ord vhz vbn vvn p-acp pn31.
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Count the flesh as thy enemy, but never let it be thy Counsellor;
Count the Flesh as thy enemy, but never let it be thy Counsellor;
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the flesh is a great dissembler, it hath such subtile insinuations, such slie evasions, that it will cheat a man into sin,
the Flesh is a great dissembler, it hath such subtle insinuations, such sly evasions, that it will cheat a man into since,
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and therefore do not dispute with it;
and Therefore do not dispute with it;
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you will do with disputing with flesh, as our first parents with the devil, after disputing they fall to eating;
you will do with disputing with Flesh, as our First Parents with the Devil, After disputing they fallen to eating;
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the flesh will tell thee, this sin is profitable for thee, and the other sin is pleasurable,
the Flesh will tell thee, this since is profitable for thee, and the other since is pleasurable,
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and suitable, and therefore beware of sin, and be more in resisting, then in disputing with the flesh.
and suitable, and Therefore beware of since, and be more in resisting, then in disputing with the Flesh.
cc j, cc av vvb pp-f n1, cc vbi av-dc p-acp vvg, av p-acp vvg p-acp dt n1.
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2528
5. Give thy selfe much to the exercises of mortification, and the exercises of those duties which tend thereunto,
5. Give thy self much to the exercises of mortification, and the exercises of those duties which tend thereunto,
crd np1 po21 n1 av-d p-acp dt n2 pp-f n1, cc dt n2 pp-f d n2 r-crq vvb av,
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2529
and this will be an especial means to preserve thee. There are three duties I shall commend to you for this end; Spiritual watchfulnesse, prayer, and fasting.
and this will be an especial means to preserve thee. There Are three duties I shall commend to you for this end; Spiritual watchfulness, prayer, and fasting.
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2530
You have two of these duties prescribed by our Saviour together: Watch and pray, (sayes he) that ye enter not into temptation.
You have two of these duties prescribed by our Saviour together: Watch and pray, (Says he) that you enter not into temptation.
pn22 vhb crd pp-f d n2 vvn p-acp po12 n1 av: vvb cc vvb, (vvz pns31) d pn22 vvb xx p-acp n1.
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2531
The flesh will be still assaulting thee, and Satan by thy flesh, and therefore we had need to be still watching and praying;
The Flesh will be still assaulting thee, and Satan by thy Flesh, and Therefore we had need to be still watching and praying;
dt n1 vmb vbi av vvg pno21, cc np1 p-acp po21 n1, cc av pns12 vhd n1 pc-acp vbi av vvg cc vvg;
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2532
the warre between the flesh and Spirit is NONLATINALPHABET. Be much in watchfulnesse against the occasions of sin.
the war between the Flesh and Spirit is. Be much in watchfulness against the occasions of since.
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2533
Watch over the outward senses of thy body, and over the inward faculties of thy minde;
Watch over the outward Senses of thy body, and over the inward faculties of thy mind;
n1 p-acp dt j n2 pp-f po21 n1, cc p-acp dt j n2 pp-f po21 n1;
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2534
be much in prayer, that sinful motions may be suppressed, and subdued.
be much in prayer, that sinful motions may be suppressed, and subdued.
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2535
Do not pray as Austin, who confessed that before his conversion, through the light of a natural conscience he prayed against the lust of incontinence,
Do not pray as Austin, who confessed that before his conversion, through the Light of a natural conscience he prayed against the lust of incontinence,
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2536
and the sins of his youth, but was afraid that God should hear his prayer; do not you so pray.
and the Sins of his youth, but was afraid that God should hear his prayer; do not you so pray.
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2537
And joyn fasting with the duty of prayer;
And join fasting with the duty of prayer;
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2538
it was Pauls custom, sayes he, I keep under my body, and bring it into subjection, that is, corrupt nature.
it was Paul's custom, Says he, I keep under my body, and bring it into subjection, that is, corrupt nature.
pn31 vbds npg1 n1, vvz pns31, pns11 vvb p-acp po11 n1, cc vvb pn31 p-acp n1, cst vbz, j n1.
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2539
By the body cannot be meant the body in a natural sense, who hereupon do excruciate and torment their body by whippings, fastings, and pilgrimage;
By the body cannot be meant the body in a natural sense, who hereupon do excruciate and torment their body by whippings, Fastings, and pilgrimage;
p-acp dt n1 vmbx vbi vvn dt n1 p-acp dt j n1, r-crq av vdb vvi cc vvi po32 n1 p-acp n2-vvg, n2-vvg, cc n1;
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but the body here is termed the body of death: by fasting, prayer, and watchfulnesse, hereby he kept under the sinful workings of corrupt nature,
but the body Here is termed the body of death: by fasting, prayer, and watchfulness, hereby he kept under the sinful workings of corrupt nature,
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and a little care will not serve the turn, but we must be as vigilant as wrestlers or fencers, who are very ready to beat down their adversaries before them.
and a little care will not serve the turn, but we must be as vigilant as wrestlers or fencers, who Are very ready to beatrice down their Adversaries before them.
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6. And lastly, be skilful in the Word of righteousnesse, and this will be a great means to keep the flesh from prevailing over the Spirit.
6. And lastly, be skilful in the Word of righteousness, and this will be a great means to keep the Flesh from prevailing over the Spirit.
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As Christ did to the devil, so must thou do to the devil of thy flesh:
As christ did to the Devil, so must thou do to the Devil of thy Flesh:
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It is written (sayes he;) do thou come with a written Word against the devil and thy own heart;It is written (Says he;) do thou come with a written Word against the Devil and thy own heart;
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be so skilful in the Word of God, that there may no temptation offer it selfe to thee,
be so skilful in the Word of God, that there may no temptation offer it self to thee,
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but thou mayest draw arguments out of the Word against it;
but thou Mayest draw Arguments out of the Word against it;
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we ought to be very careful to use the sword of the Spirit, the Word of God,
we ought to be very careful to use the sword of the Spirit, the Word of God,
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and sheath it in the bowels of sinful flesh.
and sheath it in the bowels of sinful Flesh.
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And if this course were taken in this particular, you would be lesse pester'd with a tempting devil,
And if this course were taken in this particular, you would be less pestered with a tempting Devil,
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and corrupt heart then you are.
and corrupt heart then you Are.
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Ʋse. he use which I shall make from what you have heard, shall be of comfort to dejected consciences; Ʋse. he use which I shall make from what you have herd, shall be of Comfort to dejected Consciences;
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me thinks I hear many a godly man say, Wo is me, I have a sensible experience in my own soul, that my evil heart hath all those evil properties you named,
me thinks I hear many a godly man say, Woe is me, I have a sensible experience in my own soul, that my evil heart hath all those evil properties you nam,
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and my soul bears me witnesse I use those means you prescribed, I do keep off from occasions of sin, I watch and pray against sin,
and my soul bears me witness I use those means you prescribed, I do keep off from occasions of since, I watch and pray against since,
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and yet God knowes I cannot keep under a naughty heart.
and yet God knows I cannot keep under a naughty heart.
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To any man that in the sincerity of his heart, and sense of his sinnes doth make this complaint, I have four words of comfort.
To any man that in the sincerity of his heart, and sense of his Sins does make this complaint, I have four words of Comfort.
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1. Thou must never expect a total extirpation of the corruption of thy nature whilest thou livest here, only a partial suppression.
1. Thou must never expect a total extirpation of the corruption of thy nature whilst thou Livest Here, only a partial suppression.
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Corrupt nature will be in thee;
Corrupt nature will be in thee;
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That as those beasts mentioned by Daniel, their dominion was taken a•cay, yet their lives were prolonged for a season and time:
That as those beasts mentioned by daniel, their dominion was taken a•cay, yet their lives were prolonged for a season and time:
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so the dominion of sin is taken away, sin shall not reign over you, but yet the life of sin remaines, the body of death will live in us as long as we live in the body. so the dominion of since is taken away, since shall not Reign over you, but yet the life of since remains, the body of death will live in us as long as we live in the body.
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Corrupt nature it will live in thee though it shall not reign, like unto that tree mentioned by Daniel, whose branches were cut off, yet the stump remained in the earth;
Corrupt nature it will live in thee though it shall not Reign, like unto that tree mentioned by daniel, whose branches were Cut off, yet the stump remained in the earth;
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thou mayest lop off actual evils, yet remember, the root will remain;
thou Mayest lop off actual evils, yet Remember, the root will remain;
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that as it is with Ivie which growes on a wall, it cannot be rooted up untill the wall be pulled down:
that as it is with Ivy which grows on a wall, it cannot be rooted up until the wall be pulled down:
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so untill thy body be pulled down, sin in thy nature (which is as Ivie gotten into the wall) cannot be gotten out.
so until thy body be pulled down, since in thy nature (which is as Ivy got into the wall) cannot be got out.
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We have a promise made to Gods children, that sin shall not have dominion in them,
We have a promise made to God's children, that since shall not have dominion in them,
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but no where it is said that sin shall have no being in them while they are in being here.
but no where it is said that since shall have no being in them while they Are in being Here.
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2. There is great difference between yeelding to the corrupt motions of thy nature to sin,
2. There is great difference between yielding to the corrupt motions of thy nature to since,
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and between fulfiling the lusts of the flesh.
and between fulfilling the Lustiest of the Flesh.
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I know there is none of us all but do in some things yeeld to the motions of the flesh,
I know there is none of us all but do in Some things yield to the motions of the Flesh,
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but yet all do not fulfill the lusts of the flesh;
but yet all do not fulfil the Lustiest of the Flesh;
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thou mayest imbrace the motion thy sinful heart stirres thee up unto, yet thou mayest not fulfill the motions of sin;
thou Mayest embrace the motion thy sinful heart stirs thee up unto, yet thou Mayest not fulfil the motions of since;
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the Scripture gives you this difference, Make not provision for the flesh to fulfill the lusts thereof:
the Scripture gives you this difference, Make not provision for the Flesh to fulfil the Lustiest thereof:
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godly men may commit the lusts of the flesh, but they do not make provision for them;
godly men may commit the Lustiest of the Flesh, but they do not make provision for them;
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thou doest not provide for sin, as a man for his family, because he would have them live; thou dost not provide for since, as a man for his family, Because he would have them live;
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thou art not a Caterer for sin, therefore bear up thy heart with comfort, though sin be in thee,
thou art not a Caterer for since, Therefore bear up thy heart with Comfort, though since be in thee,
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yet thou shalt not perish for it. Thou who hast used all means, and yet findest the flesh prevailing against the Spirit;
yet thou shalt not perish for it. Thou who hast used all means, and yet Findest the Flesh prevailing against the Spirit;
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consider that strong and potent motions to sin do not alwayes argue sinnes strength, but sins weaknesse;
Consider that strong and potent motions to since do not always argue Sins strength, but Sins weakness;
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rather that sin is decaying, then in its full strength. It is observed that dying things they strive and struggle with most strength;
rather that since is decaying, then in its full strength. It is observed that dying things they strive and struggle with most strength;
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a bird, a weak creature, yet if you pull off its head, with what strength will it flutter? this doth not argue that the bird is gathering strength,
a bird, a weak creature, yet if you pull off its head, with what strength will it flutter? this does not argue that the bird is gathering strength,
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but that its strength is departing;
but that its strength is departing;
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it may be thus with thee, thou hast strong motions to sin, and thou discernest it;
it may be thus with thee, thou hast strong motions to since, and thou discernest it;
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it may be, sinne is now playing its last game. Lusts in the Scriptures are said to be crucified;
it may be, sin is now playing its last game. Lustiest in the Scriptures Are said to be Crucified;
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now it is with sin crucified, as it was with the wicked and impenitent thief, he was bound and nailed hand and foot,
now it is with since Crucified, as it was with the wicked and impenitent thief, he was bound and nailed hand and foot,
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and yet he raved, and raged; so it is when lust is dying, yet it may be raging:
and yet he raved, and raged; so it is when lust is dying, yet it may be raging:
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and as we see in the taking of Physick, when it is first taken, it will make a man more sick then the disease made him;
and as we see in the taking of Physic, when it is First taken, it will make a man more sick then the disease made him;
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not that a man is indeed worse, but only from the Physick searching his body: thus it may be with thee, sins struglings, is Gods giving of thee Physick;
not that a man is indeed Worse, but only from the Physic searching his body: thus it may be with thee, Sins strugglings, is God's giving of thee Physic;
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and though it be strong, yet in the end God will make it tend to the purging out of evil humours out of thy soule.
and though it be strong, yet in the end God will make it tend to the purging out of evil humours out of thy soul.
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4. If corrupt motions be strong in thy soule, then bend the strength of thy heart in prayer to God for the subduing of these corruptions.
4. If corrupt motions be strong in thy soul, then bend the strength of thy heart in prayer to God for the subduing of these corruptions.
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If a Virgin that was ravished did not cry out, by the law she was accounted guilty and consenting;
If a Virgae that was ravished did not cry out, by the law she was accounted guilty and consenting;
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the more the devil and thy corruptions do attempt thee, the more earnestly must thou pray and cry to God for help.
the more the Devil and thy corruptions do attempt thee, the more earnestly must thou pray and cry to God for help.
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Complain upon those frequent incursions which corrupt nature and the devil makes upon thee, and flying unto God for help and succour, thy soul shall never perish for thy iniquity.
Complain upon those frequent incursions which corrupt nature and the Devil makes upon thee, and flying unto God for help and succour, thy soul shall never perish for thy iniquity.
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Sermon. XV.Sermon. XV.
n1. crd.
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At Lawrence Jury, London, Decemb. 29. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jury, London, December 29. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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I Proceed now to the last Question, and that is, How you may know when motions to sin do arise from the flesh,
I Proceed now to the last Question, and that is, How you may know when motions to since do arise from the Flesh,
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or when they come meerly from the devil, and so are purely diabolical? Before I answer the Question I shall first shew of what use it is.
or when they come merely from the Devil, and so Are purely diabolical? Before I answer the Question I shall First show of what use it is.
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Secondly, premise some positions about it; and then give you the resolution to this Question. There is a threefold use of this Question.
Secondly, premise Some positions about it; and then give you the resolution to this Question. There is a threefold use of this Question.
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1. It is needful to know it, because unregenerate men when they are tempted to sin, they lay all the fault upon the devil,
1. It is needful to know it, Because unregenerate men when they Are tempted to since, they lay all the fault upon the Devil,
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and none upon their own hearts.
and none upon their own hearts.
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These men when they put all their sins upon the score of Satan, they do not give the devil his due.
These men when they put all their Sins upon the score of Satan, they do not give the Devil his endue.
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Thus Eve, she laid all the fault upon the Serpent, The Serpent beguiled me, and I did eat.
Thus Eve, she laid all the fault upon the Serpent, The Serpent beguiled me, and I did eat.
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Though David was of another mind;
Though David was of Another mind;
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for he when he was tempted and stirred up to sin in his numbering of the people,
for he when he was tempted and stirred up to since in his numbering of the people,
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and that by Satan, yet he doth acknowledge, I have sinned, and I have done wickedly.
and that by Satan, yet he does acknowledge, I have sinned, and I have done wickedly.
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It is natural to men when they are tempted to sin, and if they act it, to charge the devil with the blame,
It is natural to men when they Are tempted to since, and if they act it, to charge the Devil with the blame,
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and therefore it is good for us to know the difference;
and Therefore it is good for us to know the difference;
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for we must not wrong the devil, but (as they say) give the devil his due for sometimes he is meerly a stander by,
for we must not wrong the Devil, but (as they say) give the Devil his due for sometime he is merely a stander by,
c-acp pns12 vmb xx vvi dt n1, cc-acp (c-acp pns32 vvb) vvb dt n1 po31 j-jn p-acp av pns31 vbz av-j dt vvb p-acp,
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and hath no hand in our sinnes.
and hath no hand in our Sins.
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2. The decision of this question will be needful, because regenerate men (especially those troubled in conscience) do charge those sins upon themselves, which of right ought to be laid upon the devil;
2. The decision of this question will be needful, Because regenerate men (especially those troubled in conscience) do charge those Sins upon themselves, which of right ought to be laid upon the Devil;
crd dt n1 pp-f d n1 vmb vbi j, c-acp j-vvn n2 (av-j d vvn p-acp n1) vdb vvi d n2 p-acp px32, r-crq pp-f j-jn vmd pc-acp vbi vvn p-acp dt n1;
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as when the devil suggests thoughts of blasphemy, which the nature of man rises against, yet will they charge these upon themselves;
as when the Devil suggests thoughts of blasphemy, which the nature of man rises against, yet will they charge these upon themselves;
c-acp c-crq dt n1 vvz n2 pp-f n1, r-crq dt n1 pp-f n1 vvz p-acp, av vmb pns32 vvb d a-acp px32;
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and therefore as the wicked on the one hand falsely charge the devil, so the godly on the other hand untruly charge themselves.
and Therefore as the wicked on the one hand falsely charge the Devil, so the godly on the other hand untruly charge themselves.
cc av c-acp dt j p-acp dt crd n1 av-j vvb dt n1, av dt j p-acp dt j-jn n1 av-j-u vvb px32.
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3. Because if motions to sin be made to arise meerly from the devil, then those motions though they are our misery,
3. Because if motions to since be made to arise merely from the Devil, then those motions though they Are our misery,
crd p-acp cs n2 p-acp n1 vbb vvn pc-acp vvi av-j p-acp dt n1, cs d n2 c-acp pns32 vbr po12 n1,
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yet they are not our sins if we do not yeeld and consent to them.
yet they Are not our Sins if we do not yield and consent to them.
av pns32 vbr xx po12 n2 cs pns12 vdb xx vvi cc vvi p-acp pno32.
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The devil layes his baits at our dores, and often as a thief would break into the soul,
The Devil lays his baits At our doors, and often as a thief would break into the soul,
dt n1 vvz po31 n2 p-acp po12 n2, cc av c-acp dt n1 vmd vvi p-acp dt n1,
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but by faith he is resisted, and when once entertained, it's not our sin. It's to sin to be tempted, but the sinne is to yeeld to the temptation.
but by faith he is resisted, and when once entertained, it's not our since. It's to since to be tempted, but the sin is to yield to the temptation.
cc-acp p-acp n1 pns31 vbz vvn, cc c-crq a-acp vvn, pn31|vbz xx po12 n1. pn31|vbz p-acp n1 pc-acp vbi vvn, cc-acp dt n1 vbz pc-acp vvi p-acp dt n1.
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But wicked motions coming from corrupt nature, hough you never consent unto them;
But wicked motions coming from corrupt nature, hough you never consent unto them;
p-acp j n2 vvg p-acp j n1, uh pn22 av-x vvi p-acp pno32;
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those first motions of the minde to sin, they are materially sinful, because they proced from an evil nature within you;
those First motions of the mind to sin, they Are materially sinful, Because they proceed from an evil nature within you;
d ord n2 pp-f dt n1 pc-acp vvi, pns32 vbr av-jn j, c-acp pns32 vvi p-acp dt j-jn n1 p-acp pn22;
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evil motions that do arise and spring from evil hearts, they are such fruits that do spring from an evil root,
evil motions that do arise and spring from evil hearts, they Are such fruits that do spring from an evil root,
j-jn n2 cst vdb vvi cc vvi p-acp j-jn n2, pns32 vbr d n2 cst vdb vvi p-acp dt j-jn n1,
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and therefore we should lament them. For these reasons it is useful to answer this question;
and Therefore we should lament them. For these Reasons it is useful to answer this question;
cc av pns12 vmd vvi pno32. p-acp d n2 pn31 vbz j pc-acp vvi d n1;
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but before I come to that, remember these cautions.
but before I come to that, Remember these cautions.
cc-acp c-acp pns11 vvb p-acp d, vvb d n2.
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1. That whether temptations come from the devil, or from the corrupt nature, yet thou mayest be sure they are both sinful,
1. That whither temptations come from the Devil, or from the corrupt nature, yet thou Mayest be sure they Are both sinful,
crd cst cs n2 vvb p-acp dt n1, cc p-acp dt j n1, av pns21 vm2 vbi j pns32 vbr av-d j,
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and •herefore are both to be rejected.
and •herefore Are both to be rejected.
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2. That we are not to be so careful to distinguish between these motions, as to resist them;
2. That we Are not to be so careful to distinguish between these motions, as to resist them;
crd cst pns12 vbr xx pc-acp vbi av j pc-acp vvi p-acp d n2, c-acp pc-acp vvi pno32;
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for a man to be more curious how to distinguish, then carefully to resist them, it is but curiosity, not sincerity.
for a man to be more curious how to distinguish, then carefully to resist them, it is but curiosity, not sincerity.
c-acp dt n1 pc-acp vbi av-dc j c-crq pc-acp vvi, av av-j pc-acp vvi pno32, pn31 vbz p-acp n1, xx n1.
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3. There is an apparent difference between motions to sin which come from the devil,
3. There is an apparent difference between motions to sin which come from the Devil,
crd pc-acp vbz dt j n1 p-acp n2 pc-acp vvi r-crq vvb p-acp dt n1,
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and those which come from corrupt nature, and yet it is hard to shew where the indivisible part of the difference lies,
and those which come from corrupt nature, and yet it is hard to show where the indivisible part of the difference lies,
cc d r-crq vvb p-acp j n1, cc av pn31 vbz j pc-acp vvi c-crq dt j n1 pp-f dt n1 vvz,
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and there is this reason which a Modern Divine gives;
and there is this reason which a Modern Divine gives;
cc pc-acp vbz d n1 r-crq dt j j-jn vvz;
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because the Scripture charges those temptations which the Scripture sayes are from the devil, it layes them upon mens hearts;
Because the Scripture charges those temptations which the Scripture Says Are from the Devil, it lays them upon men's hearts;
c-acp dt n1 vvz d n2 r-crq dt n1 vvz vbr p-acp dt n1, pn31 vvz pno32 p-acp ng2 n2;
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therefore in the 5. Chap. of the Acts, Ananias his lie is charged upon the devil, in the third verse,
Therefore in the 5. Chap. of the Acts, Ananias his lie is charged upon the Devil, in the third verse,
av p-acp dt crd np1 pp-f dt n2, np1 po31 n1 vbz vvn p-acp dt n1, p-acp dt ord n1,
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and upon the man in the fifth verse.
and upon the man in the fifth verse.
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— But to answer the question there are these characters I shall give you to difference those motions to sin which arise from the flesh,
— But to answer the question there Are these characters I shall give you to difference those motions to sin which arise from the Flesh,
— cc-acp pc-acp vvi dt n1 pc-acp vbr d n2 pns11 vmb vvi pn22 p-acp n1 d n2 pc-acp vvi r-crq vvb p-acp dt n1,
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and those which come from the devil.
and those which come from the Devil.
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1. Motions to sin from Satan, they are usually such which are abhorrent to natures light, unnatural sinnes, at which the very light of nature struggles;
1. Motions to since from Satan, they Are usually such which Are abhorrent to nature's Light, unnatural Sins, At which the very Light of nature struggles;
crd n2 p-acp n1 p-acp np1, pns32 vbr av-j d r-crq vbr n1 p-acp ng1 n1, j n2, p-acp r-crq dt j n1 pp-f n1 vvz;
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and therefore Divines rank temptations to blasphemy against God, and to lay violent hands upon a mans self, to be from Satan, because unnatural;
and Therefore Divines rank temptations to blasphemy against God, and to lay violent hands upon a men self, to be from Satan, Because unnatural;
cc av vvz j n2 p-acp n1 p-acp np1, cc pc-acp vvi j n2 p-acp dt ng1 n1, pc-acp vbi p-acp np1, c-acp j;
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these motions do not arise primarily from the flesh, but from the devil; because they are contrary to nature, and therefore not from nature.
these motions do not arise primarily from the Flesh, but from the Devil; Because they Are contrary to nature, and Therefore not from nature.
d n2 vdb xx vvi av-j p-acp dt n1, cc-acp p-acp dt n1; c-acp pns32 vbr j-jn p-acp n1, cc av xx p-acp n1.
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Temptations unto unnatural evils are from Satan, their horrour shews from whom they come, and therefore to think ill of God is purely diabolical,
Temptations unto unnatural evils Are from Satan, their horror shows from whom they come, and Therefore to think ill of God is purely diabolical,
n2 p-acp j n2-jn vbr p-acp np1, po32 n1 vvz p-acp ro-crq pns32 vvb, cc av pc-acp vvi av-jn pp-f np1 vbz av-j j,
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2636
because it is against the light of nature to have any low or unfitting thought of God.
Because it is against the Light of nature to have any low or unfitting Thought of God.
c-acp pn31 vbz p-acp dt n1 pp-f n1 pc-acp vhi d j cc vvg n1 pp-f np1.
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2637
It is a good note upon that of Job, where it is said that the fire of God fell from heaven, and burnt up Jobs sheep.
It is a good note upon that of Job, where it is said that the fire of God fell from heaven, and burned up Jobs sheep.
pn31 vbz dt j n1 p-acp d pp-f np1, c-crq pn31 vbz vvn cst dt n1 pp-f np1 vvd p-acp n1, cc vvd a-acp n2 n1.
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Now why doth not the devil strip him of his sheep, as he did of the rest of cattel by the Caldeans and Sabeans, who did steal them away:
Now why does not the Devil strip him of his sheep, as he did of the rest of cattle by the Chaldaeans and Sabeans, who did steal them away:
av q-crq vdz xx dt n1 vvb pno31 pp-f po31 n1, c-acp pns31 vdd pp-f dt n1 pp-f n2 p-acp dt njp2 cc np1, r-crq vdd vvi pno32 av:
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There is this given as the reason thereof:
There is this given as the reason thereof:
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The devil he could not tell how to make Job blaspheme God, and therefore he caused a fire from heaven to consume his sheep, that so he • … ight look upon it as that which came from God immediately, and so might blaspheme him;
The Devil he could not tell how to make Job Blaspheme God, and Therefore he caused a fire from heaven to consume his sheep, that so he • … ight look upon it as that which Come from God immediately, and so might Blaspheme him;
dt n1 pns31 vmd xx vvi c-crq pc-acp vvi n1 vvb np1, cc av pns31 vvd dt n1 p-acp n1 pc-acp vvi po31 n1, cst av pns31 • … wd vvb p-acp pn31 p-acp d r-crq vvd p-acp np1 av-j, cc av vmd vvi pno31;
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therefore all those temptations which provoke Gods people to blasphemy, Satan is the chief instrument therein;
Therefore all those temptations which provoke God's people to blasphemy, Satan is the chief Instrument therein;
av d d n2 r-crq vvb npg1 n1 p-acp n1, np1 vbz dt j-jn n1 av;
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not but that there is in mans nature, as the seed of all other sins, so also of blasphemy;
not but that there is in men nature, as the seed of all other Sins, so also of blasphemy;
xx p-acp d pc-acp vbz p-acp ng1 n1, c-acp dt n1 pp-f d j-jn n2, av av pp-f n1;
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2643
there is a receptivenesse in mans nature of blasphemous temptations from the devil: but yet the first suggestion comes thereof ordinarily and from the devil;
there is a receptivenesse in men nature of blasphemous temptations from the Devil: but yet the First suggestion comes thereof ordinarily and from the Devil;
pc-acp vbz dt n1 p-acp ng1 n1 pp-f j n2 p-acp dt n1: cc-acp av dt ord n1 vvz av av-j cc p-acp dt n1;
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2644
and therefore we read that when Judas went to betray Christ, it is said that Satan entred into him; and Therefore we read that when Judas went to betray christ, it is said that Satan entered into him;
cc av pns12 vvb cst c-crq np1 vvd pc-acp vvi np1, pn31 vbz vvn cst np1 vvd p-acp pno31;
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2645
the motion came from the devil, because it was an unnatural sinne.
the motion Come from the Devil, Because it was an unnatural sin.
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2646
For a servant to betray a Master, and a good Master, this is accompted an unnatural sinne,
For a servant to betray a Master, and a good Master, this is accounted an unnatural sin,
p-acp dt n1 pc-acp vvi dt n1, cc dt j n1, d vbz vvn dt j n1,
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and therefore it is charged upon the devil:
and Therefore it is charged upon the Devil:
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Though Judas was guilty for receiving this temptation, yet the Scripture layes it upon the devil, Though Judas was guilty for receiving this temptation, yet the Scripture lays it upon the Devil,
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2649
as the first motioner of this unnatural sin: And yet the seeds of unnatural sinnes are in mans nature.
as the First motioner of this unnatural since: And yet the seeds of unnatural Sins Are in men nature.
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And so the Apostle charges the unnatural sinnes that he mentions of the Heathens upon the lusts of the heart.
And so the Apostle charges the unnatural Sins that he mentions of the heathens upon the Lustiest of the heart.
cc av dt n1 vvz dt j n2 cst pns31 n2 pp-f dt n2-jn p-acp dt n2 pp-f dt n1.
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2. Motions from the devil they are usually to grosse acts of sinne, which are not seated in the inclination and affections. And the reason is this;
2. Motions from the Devil they Are usually to gross acts of sin, which Are not seated in the inclination and affections. And the reason is this;
crd n2 p-acp dt n1 pns32 vbr av-j p-acp j n2 pp-f n1, r-crq vbr xx vvn p-acp dt n1 cc n2. cc dt n1 vbz d;
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because sinnes which are grosse, though there is the seed of these in the nature, yet men naturally are most prone to spiritual sin, and inward sinne;
Because Sins which Are gross, though there is the seed of these in the nature, yet men naturally Are most prove to spiritual since, and inward sin;
c-acp n2 r-crq vbr j, cs pc-acp vbz dt n1 pp-f d p-acp dt n1, av n2 av-j vbr av-ds j p-acp j n1, cc j n1;
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nature prompts men to inward sinnes, and the devil to g•osse and outward sinnes;
nature prompts men to inward Sins, and the Devil to g•osse and outward Sins;
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and this is the great misery of man, that those sinnes the devil tempts not to, those corrupt nature tempts to.
and this is the great misery of man, that those Sins the Devil tempts not to, those corrupt nature tempts to.
cc d vbz dt j n1 pp-f n1, cst d n2 dt n1 vvz xx p-acp, d j n1 vvz p-acp.
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Ananias his lie is charged upon the devil; Why hath Satan filled thy heart. Ananias his lie is charged upon the Devil; Why hath Satan filled thy heart.
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And so is sinful swearing charged upon the devil, it being a sin of a grosser nature;
And so is sinful swearing charged upon the Devil, it being a since of a grosser nature;
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it is the devils work to put men upon grosse outward acts of evil:
it is the Devils work to put men upon gross outward acts of evil:
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But corrupt nature it is still inticing thee to those sinnes which are most suitable to thy corrupt inclination,
But corrupt nature it is still enticing thee to those Sins which Are most suitable to thy corrupt inclination,
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as self-love, vain-glory, popular applause, spiritual pride, carnal confidence, sinister aimes, vain thoughts, and such like;
as Self-love, vainglory, popular applause, spiritual pride, carnal confidence, sinister aims, vain thoughts, and such like;
c-acp n1, n1, j n1, j n1, j n1, j n2, j n2, cc d av-j;
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these are • … armes of inward lusts, which are bred in thy corrupt nature, and to these thy nature inclines thee.
these Are • … arms of inward Lustiest, which Are bred in thy corrupt nature, and to these thy nature inclines thee.
d vbr • … n2 pp-f j n2, r-crq vbr vvn p-acp po21 j n1, cc p-acp d po21 n1 vvz pno21.
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3. Temptations from Satan are usually accompanied with much horrour and fear, when they are first suggested.
3. Temptations from Satan Are usually accompanied with much horror and Fear, when they Are First suggested.
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When a temptation is so strongly suggested, that it makes a man quake, and horrour comes upon it;
When a temptation is so strongly suggested, that it makes a man quake, and horror comes upon it;
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this is an argument it comes from the devil; and the reason is this: Because nature provokes to those sinnes which are most pleasing unto nature;
this is an argument it comes from the Devil; and the reason is this: Because nature provokes to those Sins which Are most pleasing unto nature;
d vbz dt n1 pn31 vvz p-acp dt n1; cc dt n1 vbz d: c-acp n1 vvz p-acp d n2 r-crq vbr av-ds vvg p-acp n1;
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nature doth not raisea combustion in the minde.
nature does not raisea combustion in the mind.
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4. Satans temptations are usually suggested, when a fit object and occasion to act a sin is presented,
4. Satan temptations Are usually suggested, when a fit Object and occasion to act a since is presented,
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As when a man troubled in minde shall see water, the devil tempts him to drown himselfe;
As when a man troubled in mind shall see water, the Devil tempts him to drown himself;
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or when he shall see a knife, to cut his throat;
or when he shall see a knife, to Cut his throat;
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or when a man sees an object of beauty before him, then to be tempted to incontinency;
or when a man sees an Object of beauty before him, then to be tempted to incontinency;
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such temptations as these usually come from the devil;
such temptations as these usually come from the Devil;
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it is true, the devil can disturb the fancy, when there is no object, but that is not so usual.
it is true, the Devil can disturb the fancy, when there is no Object, but that is not so usual.
pn31 vbz j, dt n1 vmb vvi dt n1, c-crq pc-acp vbz dx n1, cc-acp cst vbz xx av j.
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2671
But we read of examples in Scripture of those, that when occasions to sin have been present,
But we read of Examples in Scripture of those, that when occasions to since have been present,
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then they have been tempted thereunto.
then they have been tempted thereunto.
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Thus Eve when she saw that the tree was good for food, and pleasant to the eyes, there was the object,
Thus Eve when she saw that the tree was good for food, and pleasant to the eyes, there was the Object,
av n1 c-crq pns31 vvd cst dt n1 vbds j p-acp n1, cc j p-acp dt n2, pc-acp vbds dt n1,
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and then the devils temptation, she took and did eat.
and then the Devils temptation, she took and did eat.
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2675
And thus it was with David when he fell into that sinne of uncleannesse, when he went to the top of his house, he had no thought then of being unclean;
And thus it was with David when he fell into that sin of uncleanness, when he went to the top of his house, he had no Thought then of being unclean;
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but being on the top of his house, & seeing Bathsheba naked, the devil tempted him the reto,
but being on the top of his house, & seeing Bathsheba naked, the Devil tempted him the reto,
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and then his nature closed with the temptation, when the occasion was offered; motions which come from corrupt nature are usually, when there is no occasion offered;
and then his nature closed with the temptation, when the occasion was offered; motions which come from corrupt nature Are usually, when there is no occasion offered;
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and therefore when a man upon his bed shal have worldly and covetous thoughts, when there is no occasion given, this comes from the corruption of his heart;
and Therefore when a man upon his Bed shall have worldly and covetous thoughts, when there is no occasion given, this comes from the corruption of his heart;
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and thus all those speculations and contemplations of the minde about evil, they come meerly from thy own heart;
and thus all those speculations and contemplations of the mind about evil, they come merely from thy own heart;
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and I must tell you, in occasions and temptations to sin, though the devil may be first therein,
and I must tell you, in occasions and temptations to since, though the Devil may be First therein,
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yet if after you yield to the occasion or temptation, you are to blame your own heart more then the devil.
yet if After you yield to the occasion or temptation, you Are to blame your own heart more then the Devil.
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5. Motions to sin that come from Satan, they usually seize suddenly upon a man;
5. Motions to since that come from Satan, they usually seize suddenly upon a man;
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before that instant of time that such motions were suggested, they were never thought of, such motions as these come from the devil; (as Perkins sayes) they flash like lightning into a house suddenly.
before that instant of time that such motions were suggested, they were never Thought of, such motions as these come from the Devil; (as Perkins Says) they flash like lightning into a house suddenly.
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Thus you read in Luke 22.37. concerning Peter, Simon, Simon, sayes Christ, Satan hath desired to winnow thee;
Thus you read in Lycia 22.37. Concerning Peter, Simon, Simon, Says christ, Satan hath desired to winnow thee;
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now what is meant hereby? why, it was that temptation, wherein the devil did tempt Peter to deny his Lord and Master;
now what is meant hereby? why, it was that temptation, wherein the Devil did tempt Peter to deny his Lord and Master;
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now it is true that Peters heart was to be blamed, for he had the seed of that sinne within him,
now it is true that Peter's heart was to be blamed, for he had the seed of that sin within him,
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but yet the Scripture layes it upon the devil, as being first in the temptation; because that before that instant Peter had no forethought of such a thing;
but yet the Scripture lays it upon the Devil, as being First in the temptation; Because that before that instant Peter had not forethought of such a thing;
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but when he came to warm himself in the High-Priests Hall, then did the devil tempt him thereunto,
but when he Come to warm himself in the High priests Hall, then did the Devil tempt him thereunto,
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and then was Peter overtaken therein; so that those temptations;
and then was Peter overtaken therein; so that those temptations;
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which come into a mans minde, which he never thought of before, they come originally from the devil;
which come into a men mind, which he never Thought of before, they come originally from the Devil;
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but motions to sinne which come from corrupt nature, they are more deliberate, and more lasting,
but motions to sin which come from corrupt nature, they Are more deliberate, and more lasting,
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and come not with that violence, and in such a hurry as temptations from the devill come;
and come not with that violence, and in such a hurry as temptations from the Devil come;
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and the reason is, because they are more suitable to nature, and so cause lesse violence in the mindes of men.
and the reason is, Because they Are more suitable to nature, and so cause less violence in the minds of men.
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Of Caution — Know that though there be these differences between motions to sin which come from the devill,
Of Caution — Know that though there be these differences between motions to sin which come from the Devil,
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and those which come from corrupt nature, yet know that there is no sin committed in the world,
and those which come from corrupt nature, yet know that there is no since committed in the world,
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but it might be committed, though there were no devil to tempt, though the devil should stand by as a looker on;
but it might be committed, though there were no Devil to tempt, though the Devil should stand by as a looker on;
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there is the seed of all sin in the heart of man;
there is the seed of all since in the heart of man;
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and therefore sayes our Saviour, Out of the heart proceed evill thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies.
and Therefore Says our Saviour, Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false Witnesses, Blasphemies.
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Our Sa•iour speaks of them in the plural number, to shew that there is all kindes of sin in the heart of man, Our Sa•iour speaks of them in the plural number, to show that there is all Kinds of since in the heart of man,
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and all sinne in all its degrees;
and all sin in all its Degrees;
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and if God should but let loose natures raines, how soon wouldst thou runne into all manner of evill?
and if God should but let lose nature's reins, how soon Wouldst thou run into all manner of evil?
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Know that in all evill actions there is usually a joynt concurrence between Satan and the flesh;
Know that in all evil actions there is usually a joint concurrence between Satan and the Flesh;
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as suppose the flesh begins to tempt, the devil he backs that temptation; and if the devil tempts, the flesh cherisheth, and yieldeth to the temptation;
as suppose the Flesh begins to tempt, the Devil he backs that temptation; and if the Devil tempts, the Flesh Cherishes, and yieldeth to the temptation;
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so that though there be a difference between the temptations, yet usually there is a concurrence between the flesh and the devil;
so that though there be a difference between the temptations, yet usually there is a concurrence between the Flesh and the Devil;
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so that if corrupt nature begins, the devil will second the assault; and if the devil begins, corrupt nature will agree and comply.
so that if corrupt nature begins, the Devil will second the assault; and if the Devil begins, corrupt nature will agree and comply.
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Corruption is the tide, and temptation is the winde to make drive down faster the stream of a sinful course.
Corruption is the tide, and temptation is the wind to make drive down faster the stream of a sinful course.
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Although it may be true upon thy examination, that many motions to sinne, as to unnatural sinnes, may arise primarily from the devil,
Although it may be true upon thy examination, that many motions to sin, as to unnatural Sins, may arise primarily from the Devil,
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yet if thou dost yield to these motions, thou art chiefly to blame.
yet if thou dost yield to these motions, thou art chiefly to blame.
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It is observeable in David, it is said that the devil tempted him to number the people,
It is observable in David, it is said that the Devil tempted him to number the people,
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yet when David comes to call to minde that fact, he mentions not one word of the devil,
yet when David comes to call to mind that fact, he mentions not one word of the Devil,
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but sayes he, I have sinned, I have done wickedly, and very foolishly. And so also Peter, he denies Christ;
but Says he, I have sinned, I have done wickedly, and very foolishly. And so also Peter, he Denies christ;
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and the Scripture tells you that the first motion to that denial, came from the devil, Satan hath desired to winnow thee, sayes Christ:
and the Scripture tells you that the First motion to that denial, Come from the Devil, Satan hath desired to winnow thee, Says christ:
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Now Feter might have said, 'Tis true, I have denied my Master, but Satan is in the fault;
Now Fetor might have said, It's true, I have denied my Master, but Satan is in the fault;
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but we finde not one word of Peters against the devil, but out he goes, and weeps bitterly;
but we find not one word of Peter's against the Devil, but out he Goes, and weeps bitterly;
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so that hereby it appears, though motions to sinne arise primarily from the devil, yet if thou yieldest unto those motions, thou art to blame thy selfe, and not the devil. Of reproof.
so that hereby it appears, though motions to sin arise primarily from the Devil, yet if thou yieldest unto those motions, thou art to blame thy self, and not the Devil. Of reproof.
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If it be so that the flesh carries an opposition against the Spirit, then this reproves that Popish opinion which holds concupiscence to be no sinne.
If it be so that the Flesh carries an opposition against the Spirit, then this reproves that Popish opinion which holds concupiscence to be no sin.
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The Papists they deny that an inclination or natural tendency in a man to sin is any evil;
The Papists they deny that an inclination or natural tendency in a man to since is any evil;
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or if it be, they say it is done away in Baptisme.
or if it be, they say it is done away in Baptism.
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And thus the Pharisees they were ignorant that the motions of the flesh to sin were evil,
And thus the Pharisees they were ignorant that the motions of the Flesh to since were evil,
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and it was a tenent among them that the law of God did only reach to outward acts,
and it was a tenent among them that the law of God did only reach to outward acts,
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and that the inward motions of the minde were not any way sinful. But Christ when he opened the nature of the Commandments, he taught another doctrine;
and that the inward motions of the mind were not any Way sinful. But christ when he opened the nature of the commandments, he taught Another Doctrine;
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and therefore sayes he, Ye have heard that it was said by them of old time, Thou shalt not commit Adultery;
and Therefore Says he, You have herd that it was said by them of old time, Thou shalt not commit Adultery;
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But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. But I say unto you, that whosoever looks on a woman to lust After her, hath committed adultery with her already in his heart.
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here Christ shewes, that not only outward acts, but inward motions to sin were forbidden by the law of God.
Here christ shows, that not only outward acts, but inward motions to since were forbidden by the law of God.
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Thus Paul, while he continued a Pharisee, he judged his life by the outward letter of the Law,
Thus Paul, while he continued a Pharisee, he judged his life by the outward Letter of the Law,
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and so thought himselfe as to the Law blamelesse: Paul never knew the Law was spiritual, until he was converted;
and so Thought himself as to the Law blameless: Paul never knew the Law was spiritual, until he was converted;
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and therefore sayes he, I had not known lust to be sin, if the Law had not said, Thou shalt not covet; and Therefore Says he, I had not known lust to be since, if the Law had not said, Thou shalt not covet;
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take heed then not only to the outward actions of your life, but to the inward motions and lustings of your hearts,
take heed then not only to the outward actions of your life, but to the inward motions and lustings of your hearts,
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for the Law reacheth to these.
for the Law reaches to these.
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2. It reproves those who when they have yielded to sinful motions, are apt to lay the blame any where rather then upon their own hearts;
2. It reproves those who when they have yielded to sinful motions, Are apt to lay the blame any where rather then upon their own hearts;
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we are apt to transfer the guilt of sinne any where rather then charge it upon our selves.
we Are apt to transfer the guilt of sin any where rather then charge it upon our selves.
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There are three things which men usually lay the blame upon. Either upon God, the devil, or else upon other men.
There Are three things which men usually lay the blame upon. Either upon God, the Devil, or Else upon other men.
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1. Upon God, and so did Adam. The woman whom thou gavest to be with me, she gave me of the tree, and I did eat;
1. Upon God, and so did Adam. The woman whom thou Gavest to be with me, she gave me of the tree, and I did eat;
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thus he layes the blame of his fall upon God himselfe: thus he lays the blame of his fallen upon God himself:
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if thou hadst not given me this woman, she had not tempted me, and I had not eaten.
if thou Hadst not given me this woman, she had not tempted me, and I had not eaten.
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2. Others say the blame upon the devil, and yet if there were no devil to tempt us, weshould tempt ourown selves;
2. Others say the blame upon the Devil, and yet if there were no Devil to tempt us, weshould tempt ourown selves;
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and indeed neither the one nor the other is to be blamed; God is never to be blamed, though the devil be sometimes to be blamed;
and indeed neither the one nor the other is to be blamed; God is never to be blamed, though the Devil be sometime to be blamed;
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the Apostle James tells you that God tempts no man. And the devil sometimes is not to be blamed, because thy own nature is a tempter to thee:
the Apostle James tells you that God tempts no man. And the Devil sometime is not to be blamed, Because thy own nature is a tempter to thee:
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so the same Apostle declares that every man is tempted when he is drawn away of his own lust and entised. Lust conceives sin;
so the same Apostle declares that every man is tempted when he is drawn away of his own lust and enticed. Lust conceives since;
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the devill may be the Father to beget sin, but the flesh is the mother which conceives, nourisheth and bringeth forth sin;
the Devil may be the Father to beget since, but the Flesh is the mother which conceives, Nourishes and brings forth since;
dt n1 vmb vbi dt n1 pc-acp vvi n1, cc-acp dt n1 vbz dt n1 r-crq vvz, vvz cc vvz av n1;
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and the reason is this, because the devils suggestions could do no harm, were it not for our vicious inclinations;
and the reason is this, Because the Devils suggestions could do no harm, were it not for our vicious inclinations;
cc dt n1 vbz d, c-acp dt n2 n2 vmd vdi dx n1, vbdr pn31 xx p-acp po12 j n2;
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The devill came to Christ, but he found nothing in him;
The Devil Come to christ, but he found nothing in him;
dt n1 vvd p-acp np1, cc-acp pns31 vvd pix p-acp pno31;
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the devil shak't the bottle, but it was a Crystal glasse of pure water, there was no mud in it;
the Devil shaked the Bottle, but it was a Crystal glass of pure water, there was no mud in it;
dt n1 vvd dt n1, cc-acp pn31 vbds dt n1 n1 pp-f j n1, pc-acp vbds dx n1 p-acp pn31;
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but thou, though thou hast a fair appearance, yet if the devil do but rake into thy heart, the mud of thy corruption doth quickly appear.
but thou, though thou hast a fair appearance, yet if the Devil do but rake into thy heart, the mud of thy corruption does quickly appear.
cc-acp pns21, cs pns21 vh2 dt j n1, av cs dt n1 vdb p-acp vvi p-acp po21 n1, dt n1 pp-f po21 n1 vdz av-j vvi.
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3. Again some there are who will lay the blame of their sinne upon men, and thus did Aaron, when Moses chode him for his Idolatry;
3. Again Some there Are who will lay the blame of their sin upon men, and thus did Aaron, when Moses chode him for his Idolatry;
crd av d a-acp vbr r-crq vmb vvi dt n1 pp-f po32 n1 p-acp n2, cc av vdd np1, c-crq np1 n1 pno31 p-acp po31 n1;
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Thou knowest the people, (sayes he) that they are set on mischief; Thou Knowest the people, (Says he) that they Are Set on mischief;
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he would fain shift off, and excuse his own wickednesse by laying it upon the people,
he would fain shift off, and excuse his own wickedness by laying it upon the people,
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yet this would not serve his turn, for God charges the sin upon him.
yet this would not serve his turn, for God charges the since upon him.
av d vmd xx vvi po31 n1, c-acp np1 vvz dt n1 p-acp pno31.
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Nothing is more natural, then to excuse and hide our sin, and therefore it is said that men cover their transgression,
Nothing is more natural, then to excuse and hide our since, and Therefore it is said that men cover their Transgression,
np1 vbz av-dc j, cs pc-acp vvi cc vvi po12 n1, cc av pn31 vbz vvn d n2 vvb po32 n1,
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as Adam; if thy heart were not in the fault, examples of sin would rather provoke to detestation, then imitation.
as Adam; if thy heart were not in the fault, Examples of since would rather provoke to detestation, then imitation.
c-acp np1; cs po21 n1 vbdr xx p-acp dt n1, n2 pp-f n1 vmd av-c vvi p-acp n1, cs n1.
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Others there are who will lay the blame upon the badnesse of the times; whereas if thou hadst not a bad heart, thou wouldest be good in bad times;
Others there Are who will lay the blame upon the badness of the times; whereas if thou Hadst not a bad heart, thou Wouldst be good in bad times;
n2-jn pc-acp vbr r-crq vmb vvi dt n1 p-acp dt n1 pp-f dt n2; cs cs pns21 vhd2 xx dt j n1, pns21 vmd2 vbi j p-acp j n2;
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if thou hadst a good heart, the worse the times were, the better thou wouldest be;
if thou Hadst a good heart, the Worse the times were, the better thou Wouldst be;
cs pns21 vhd2 dt j n1, dt jc dt n2 vbdr, dt av-jc pns21 vmd2 vbi;
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and therefore lay the blame of thy sin where it ought to be, upon the naughtinesse of thy evill heart.
and Therefore lay the blame of thy since where it ought to be, upon the naughtiness of thy evil heart.
cc av vvd dt n1 pp-f po21 n1 c-crq pn31 vmd pc-acp vbi, p-acp dt n1 pp-f po21 j-jn n1.
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Of exhortation, doth the flesh lust against the Spirit? oh then joyn with the motions of the Spirit against the flesh;
Of exhortation, does the Flesh lust against the Spirit? o then join with the motions of the Spirit against the Flesh;
pp-f n1, vdz dt n1 n1 p-acp dt n1? uh av vvi p-acp dt n2 pp-f dt n1 p-acp dt n1;
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though thou art a godly man, and sin shall not damne thy soul, yet it may wound thy conscience, and will eclipse thy comfort;
though thou art a godly man, and since shall not damn thy soul, yet it may wound thy conscience, and will eclipse thy Comfort;
cs pns21 vb2r dt j n1, cc n1 vmb xx vvi po21 n1, av pn31 vmb vvi po21 n1, cc vmb vvi po21 n1;
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And though thy sirs cannot as to damnation huurt thee, who art a childe of God, yet they may hurt others.
And though thy Sirs cannot as to damnation huurt thee, who art a child of God, yet they may hurt Others.
cc cs po21 n2 vmbx p-acp p-acp n1 vvb pno21, q-crq vb2r dt n1 pp-f np1, av pns32 vmb vvi n2-jn.
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As Tostatus o•seves upon the 1 Chron 21.1.
As Tostado o•seves upon the 1 Chronicles 21.1.
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where it is said, That Satan stood up against Israel, and provoked David to number the people. Observe, it is not said that Satan stood up against David, but against Israel; and the reason is this, David was a publick person,
where it is said, That Satan stood up against Israel, and provoked David to number the people. Observe, it is not said that Satan stood up against David, but against Israel; and the reason is this, David was a public person,
c-crq pn31 vbz vvn, cst np1 vvd a-acp p-acp np1, cc vvd np1 pc-acp vvi dt n1. vvb, pn31 vbz xx vvn cst np1 vvd a-acp p-acp np1, p-acp p-acp np1; cc dt n1 vbz d, np1 vbds dt j n1,
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and the devil knew if he could provoke him to sinne, Israel should smart for it,
and the Devil knew if he could provoke him to sin, Israel should smart for it,
cc dt n1 vvd cs pns31 vmd vvi pno31 p-acp n1, np1 vmd vvi p-acp pn31,
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and therefore the devil in tempting David stood up against Israel;
and Therefore the Devil in tempting David stood up against Israel;
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so that if thou art a publick man, and the devill get thee to yield to sin, others will be hurt by it.
so that if thou art a public man, and the Devil get thee to yield to since, Others will be hurt by it.
av cst cs pns21 vb2r dt j n1, cc dt n1 vvb pno21 pc-acp vvi p-acp n1, n2-jn vmb vbi vvn p-acp pn31.
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Lastly, you who are regenerate, remember that you carry flesh and blood about with you, you have the flesh lusting against the Spirit,
Lastly, you who Are regenerate, Remember that you carry Flesh and blood about with you, you have the Flesh lusting against the Spirit,
ord, pn22 r-crq vbr vvn, vvb cst pn22 vvb n1 cc n1 a-acp p-acp pn22, pn22 vhb dt n1 j-vvg p-acp dt n1,
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and there is a repugnancy in your spirits to the holy Spirit of God;
and there is a repugnancy in your spirits to the holy Spirit of God;
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go home therefore and complain of the contrariety and naughtinesse of your hearts, and say as Rebecca when she had two babes strugling in her womb, Why am I thus? thou hast an Esau and a Jacob within thee;
go home Therefore and complain of the contrariety and naughtiness of your hearts, and say as Rebecca when she had two babes struggling in her womb, Why am I thus? thou hast an Esau and a Jacob within thee;
vvb av-an av cc vvi pp-f dt n1 cc n1 pp-f po22 n2, cc vvb p-acp np1 c-crq pns31 vhd crd n2 vvg p-acp po31 n1, uh-crq vbm pns11 av? pns21 vh2 dt np1 cc dt np1 p-acp pno21;
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nature and grace, evill motions strugling against good motions;
nature and grace, evil motions struggling against good motions;
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go unto the Lord, and say, Why am I thus? and with Paul, Oh wretched man that I am!
go unto the Lord, and say, Why am I thus? and with Paul, O wretched man that I am!
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who shall deliver me from the body of this death? who shall deliver me from the body of this death?
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Sermon XVI.Sermon XVI.
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At Lawrence Jewry London, Decemb. 29. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, December 29. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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I Now proceed to the second part of the conflict, the Spirits lusting against the flesh:
I Now proceed to the second part of the conflict, the Spirits lusting against the Flesh:
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the flesh began the onset first, because there was flesh in us before the Spirit, but the Spirit doth undertake the war;
the Flesh began the onset First, Because there was Flesh in us before the Spirit, but the Spirit does undertake the war;
dt n1 vvd dt n1 ord, c-acp pc-acp vbds n1 p-acp pno12 p-acp dt n1, cc-acp dt n1 vdz vvi dt n1;
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and as the flesh lusts against the Spirit, so the Spirit against the flesh.
and as the Flesh Lustiest against the Spirit, so the Spirit against the Flesh.
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Before I draw out the point, I shall clear one Scripture which seems to contradict this which is in Ephes. 6.12. where it is said, that we wrastle not with flesh and blood, but against Principalities and Powers, against the Rulers of the darknes of this world, against spiritual wickednes in high places.
Before I draw out the point, I shall clear one Scripture which seems to contradict this which is in Ephesians 6.12. where it is said, that we wrestle not with Flesh and blood, but against Principalities and Powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places.
c-acp pns11 vvb av dt n1, pns11 vmb vvi crd n1 r-crq vvz pc-acp vvi d r-crq vbz p-acp np1 crd. c-crq pn31 vbz vvn, cst pns12 vvi xx p-acp n1 cc n1, cc-acp p-acp n2 cc n2, p-acp dt n2 pp-f dt n1 pp-f d n1, p-acp j n1 p-acp j n2.
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— This place may be renonciled with the Text two wayes:
— This place may be renonciled with the Text two ways:
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First, when the Apostle sayes we wrastle not with flesh and blood, but against Principalities and Powers;
First, when the Apostle Says we wrestle not with Flesh and blood, but against Principalities and Powers;
ord, c-crq dt n1 vvz pns12 vvi xx p-acp n1 cc n1, cc-acp p-acp n2 cc n2;
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the words may be understood, not simply or absolutely, but comparatively;
the words may be understood, not simply or absolutely, but comparatively;
dt n2 vmb vbi vvn, xx av-j cc av-j, cc-acp av-j;
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and if you take flesh and blood there for corrupt nature, then the meaning is this, that we do not only wrastle with flesh and blood, corrupt nature within,
and if you take Flesh and blood there for corrupt nature, then the meaning is this, that we do not only wrestle with Flesh and blood, corrupt nature within,
cc cs pn22 vvb n1 cc n1 a-acp p-acp j n1, cs dt n1 vbz d, cst pns12 vdb xx av-j vvi p-acp n1 cc n1, j n1 a-acp,
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but we have also the devil without, against whom we are to stirre.
but we have also the Devil without, against whom we Are to stir.
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But the more likely reconciliation of this place is this, it is said in the Text that we do warre with the flesh,
But the more likely reconciliation of this place is this, it is said in the Text that we do war with the Flesh,
p-acp dt av-dc j n1 pp-f d n1 vbz d, pn31 vbz vvn p-acp dt n1 cst pns12 vdb n1 p-acp dt n1,
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and in the Ephesians, that we do not warre with the flesh;
and in the Ephesians, that we do not war with the Flesh;
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now though the same word be used in both places, yet it is used in a different sense,
now though the same word be used in both places, yet it is used in a different sense,
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and that you may know how it is used in both places, •ake these three acceptations of the word.
and that you may know how it is used in both places, •ake these three acceptations of the word.
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1. Flesh and blood is sometimes taken for corrupt nature, and so is that saying of Christ to be understood, Flesh and blood hath not revealed these things unto thee.
1. Flesh and blood is sometime taken for corrupt nature, and so is that saying of christ to be understood, Flesh and blood hath not revealed these things unto thee.
crd n1 cc n1 vbz av vvn p-acp j n1, cc av vbz d n-vvg pp-f np1 pc-acp vbi vvn, n1 cc n1 vhz xx vvn d n2 p-acp pno21.
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2. Flesh and blood is taken for the natural body of man, & so it is used in 1 Cor. 15.50. Flesh & blood cannot inherit the Kingdom of God;
2. Flesh and blood is taken for the natural body of man, & so it is used in 1 Cor. 15.50. Flesh & blood cannot inherit the Kingdom of God;
crd n1 cc n1 vbz vvn p-acp dt j n1 pp-f n1, cc av pn31 vbz vvn p-acp crd np1 crd. n1 cc n1 vmbx vvi dt n1 pp-f np1;
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that is, as now we are living in the world, as our bodies are now natural, corruptible, mortal bodies, they are not capable of the glory and happines of Heaven.
that is, as now we Are living in the world, as our bodies Are now natural, corruptible, Mortal bodies, they Are not capable of the glory and happiness of Heaven.
cst vbz, c-acp av pns12 vbr vvg p-acp dt n1, c-acp po12 n2 vbr av j, j, j-jn n2, pns32 vbr xx j pp-f dt n1 cc n1 pp-f n1.
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3. Flesh and blood it is taken for wicked men in Scripture, and so it is taken in Ephes. 6.12.
3. Flesh and blood it is taken for wicked men in Scripture, and so it is taken in Ephesians 6.12.
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We wrastle not against flesh and blood, that is, not so much against wicked men, as against the devil the ruser of the darknesse of this world; We wrestle not against Flesh and blood, that is, not so much against wicked men, as against the Devil the ruser of the darkness of this world;
pns12 vvi xx p-acp n1 cc n1, cst vbz, xx av av-d p-acp j n2, c-acp p-acp dt n1 dt n1 pp-f dt n1 pp-f d n1;
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and thus you have the reconciliation of these places. — The flesh lusts against the Spirit;
and thus you have the reconciliation of these places. — The Flesh Lustiest against the Spirit;
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that is, the motions and workings of Gods Spirit, they do oppose the motions to sin of corrupt nature;
that is, the motions and workings of God's Spirit, they do oppose the motions to since of corrupt nature;
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so that from hence take this doctrine.
so that from hence take this Doctrine.
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— That the motions and workings of Gods Spirit in the regenerate, do warre and conflict with the motions of sin, which flow from corrupt nature.
— That the motions and workings of God's Spirit in the regenerate, do war and conflict with the motions of since, which flow from corrupt nature.
— cst dt n2 cc n2 pp-f npg1 n1 p-acp dt j-vvn, vdb n1 cc n1 p-acp dt n2 pp-f n1, r-crq vvb p-acp j n1.
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In the handling of which point, I shall do these four things. 1. Shew what the nature of this conflict is. 2. Wherein it consists. 3. How you may know that conflict which the Spirit hath against the motions of sin, from that conflict against sin which may be found in a natural mans conscience. 4. Give you rules about this conflict. What this conflict is?
In the handling of which point, I shall do these four things. 1. Show what the nature of this conflict is. 2. Wherein it consists. 3. How you may know that conflict which the Spirit hath against the motions of since, from that conflict against since which may be found in a natural men conscience. 4. Give you rules about this conflict. What this conflict is?
p-acp dt n-vvg pp-f r-crq n1, pns11 vmb vdi d crd n2. crd n1 q-crq dt n1 pp-f d n1 vbz. crd c-crq pn31 vvz. crd c-crq pn22 vmb vvi d n1 r-crq dt n1 vhz p-acp dt n2 pp-f n1, p-acp d n1 p-acp n1 r-crq vmb vbi vvn p-acp dt j ng1 n1. crd vvb pn22 n2 p-acp d n1. q-crq d n1 vbz?
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Negatively, There are four sorts of conflicts against sinne, which come short of the Spirits conflict.
Negatively, There Are four sorts of conflicts against sin, which come short of the Spirits conflict.
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1. There may be a conflict against sin, by sin;
1. There may be a conflict against since, by since;
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one corruption may conflict with another, and a lesser sin may oftentimes be overcome by a greater,
one corruption may conflict with Another, and a lesser since may oftentimes be overcome by a greater,
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and this oftentimes is found in natural men; as pride and covetousnesse:
and this oftentimes is found in natural men; as pride and covetousness:
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a man that is proud, he must have something to feed his pride, and because he is proud,
a man that is proud, he must have something to feed his pride, and Because he is proud,
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therefore he will be in high company, and in brave and rich apparel; now covetousnesse being a contrary vice, may give a check to pride;
Therefore he will be in high company, and in brave and rich apparel; now covetousness being a contrary vice, may give a check to pride;
av pns31 vmb vbi p-acp j n1, cc p-acp j cc j n1; av n1 vbg dt j-jn n1, vmb vvi dt n1 p-acp n1;
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— So a man that is prodigal, that spends his dayes in revelling and roaring, inordinate love of the world will tell him that he spends too much in money;
— So a man that is prodigal, that spends his days in reveling and roaring, inordinate love of the world will tell him that he spends too much in money;
— av dt n1 cst vbz j-jn, cst vvz po31 n2 p-acp vvg cc vvg, j n1 pp-f dt n1 vmb vvi pno31 cst pns31 vvz av av-d p-acp n1;
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thus one corruption may contest with another, and yet may come short of the Spirits conflict against sin.
thus one corruption may contest with Another, and yet may come short of the Spirits conflict against since.
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2. There may be a conflict against sin in the natural affections, wherein nature seeks to preserve it selfe;
2. There may be a conflict against since in the natural affections, wherein nature seeks to preserve it self;
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As it is with brute creatures, fear many times keeps them from that which their natural appetite would carry them unto;
As it is with brutus creatures, Fear many times keeps them from that which their natural appetite would carry them unto;
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the wolfe would fain worry the sheep, but his fear of the shepherd restraines him; so between anger and fear:
the wolf would fain worry the sheep, but his Fear of the shepherd restrains him; so between anger and Fear:
dt n1 vmd av-j vvi dt n1, cc-acp po31 n1 pp-f dt n1 vvz pno31; av p-acp n1 cc n1:
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a man that is angry, his anger puts him upon it, that he would fain be revenged on the man whom he is angry with:
a man that is angry, his anger puts him upon it, that he would fain be revenged on the man whom he is angry with:
dt n1 cst vbz j, po31 n1 vvz pno31 p-acp pn31, cst pns31 vmd av-j vbi vvn p-acp dt n1 ro-crq pns31 vbz j p-acp:
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but another passion (fear) tells him if thou killest the man thou art angry with, the Law will take hold on thee, this arises not at all from the Spirit.
but Another passion (Fear) tells him if thou Killest the man thou art angry with, the Law will take hold on thee, this arises not At all from the Spirit.
cc-acp j-jn n1 (n1) vvz pno31 cs pns21 vv2 dt n1 pns21 vb2r j p-acp, dt n1 vmb vvi n1 p-acp pno21, d vvz xx p-acp d p-acp dt n1.
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3. There is a conflict which arises from a mans natural disposition; some men have such heroick and generous dispositions, that they naturally conflict with many vices;
3. There is a conflict which arises from a men natural disposition; Some men have such heroic and generous dispositions, that they naturally conflict with many vices;
crd pc-acp vbz dt n1 r-crq vvz p-acp dt ng1 j n1; d n2 vhb d j cc j n2, cst pns32 av-j n1 p-acp d n2;
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as Luther said of himselfe, that he was never tempted to the sin of covetousnesse, he was of such a generous and free spirit.
as Luther said of himself, that he was never tempted to the since of covetousness, he was of such a generous and free Spirit.
c-acp np1 vvd pp-f px31, cst pns31 vbds av-x vvn p-acp dt n1 pp-f n1, pns31 vbds pp-f d dt j cc j n1.
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It was a saying of Plutarch, — I had rather (said he) that men should say there was never any such person in the world as Plutarch, rather then say Plutarch is unfaithful or unconstant;
It was a saying of Plutarch, — I had rather (said he) that men should say there was never any such person in the world as Plutarch, rather then say Plutarch is unfaithful or unconstant;
pn31 vbds dt n-vvg pp-f np1, — pns11 vhd av-c (vvd pns31) d n2 vmd vvi a-acp vbds av-x d d n1 p-acp dt n1 c-acp np1, av-c cs vvi ng1 vbz j cc j;
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of such a noble disposition was this Heathen to scorn all basenesse.
of such a noble disposition was this Heathen to scorn all baseness.
pp-f d dt j n1 vbds d j-jn pc-acp vvi d n1.
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4. There is a conflict which arises from the light of reason helped by a natural conscience, which checks and controls a man for sin.
4. There is a conflict which arises from the Light of reason helped by a natural conscience, which Checks and controls a man for since.
crd pc-acp vbz dt n1 r-crq vvz p-acp dt n1 pp-f n1 vvn p-acp dt j n1, r-crq vvz cc vvz dt n1 p-acp n1.
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The Heathens could by the light of natural conscience see and detest sinne, they counted it a base thing to prostitute themselves to base and beastly lusts.
The heathens could by the Light of natural conscience see and detest sin, they counted it a base thing to prostitute themselves to base and beastly Lustiest.
dt n2-jn vmd p-acp dt n1 pp-f j n1 vvi cc vvi n1, pns32 vvd pn31 dt j n1 pc-acp vvi px32 p-acp j cc j n2.
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Conscience, it is Gods spy, and mans overseer, it is Gods officer in man to warne him against sin;
Conscience, it is God's spy, and men overseer, it is God's officer in man to warn him against since;
n1, pn31 vbz ng1 n1, cc ng1 n1, pn31 vbz ng1 n1 p-acp n1 pc-acp vvi pno31 p-acp n1;
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now this is found in unregenerate men, and falls short of the Spirits conflict against the flesh, as shall be shewed afterwards.
now this is found in unregenerate men, and falls short of the Spirits conflict against the Flesh, as shall be showed afterwards.
av d vbz vvn p-acp j n2, cc vvz j pp-f dt ng1 n1 p-acp dt n1, c-acp vmb vbi vvn av.
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But to shew you positively, what this conflict is:
But to show you positively, what this conflict is:
p-acp pc-acp vvi pn22 av-j, r-crq d n1 vbz:
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I answer, that the conflict of the Spirit against the flesh, it is a mighty and irreconcileable opposition stirred up by the motions of Gods Spirit in regenerate soules, against all the motions of sin proceeding from corrupt nature;
I answer, that the conflict of the Spirit against the Flesh, it is a mighty and Irreconcilable opposition stirred up by the motions of God's Spirit in regenerate Souls, against all the motions of since proceeding from corrupt nature;
pns11 vvb, cst dt n1 pp-f dt n1 p-acp dt n1, pn31 vbz dt j cc j n1 vvd a-acp p-acp dt n2 pp-f npg1 n1 p-acp j-vvn n2, p-acp d dt n2 pp-f n1 vvg p-acp j n1;
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this is a plain and full description of this conflict. The next question is, wherein the conflict of the Spirit against the flesh consists?
this is a plain and full description of this conflict. The next question is, wherein the conflict of the Spirit against the Flesh consists?
d vbz dt j cc j n1 pp-f d n1. dt ord n1 vbz, c-crq dt n1 pp-f dt n1 p-acp dt n1 vvz?
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This conflict of the Spirit against the flesh, hath a double reference; First, to sin, to prevent it.
This conflict of the Spirit against the Flesh, hath a double Referente; First, to since, to prevent it.
d n1 pp-f dt n1 p-acp dt n1, vhz dt j-jn n1; ord, p-acp n1, pc-acp vvi pn31.
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Secondly, to good, to provoke it. In reference to sin, the Spirit doth these five things.
Secondly, to good, to provoke it. In Referente to since, the Spirit does these five things.
ord, p-acp j, pc-acp vvi pn31. p-acp n1 p-acp n1, dt n1 vdz d crd n2.
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1. It enlightens a man and discovers sin to a man which he never saw before;
1. It enlightens a man and discovers since to a man which he never saw before;
crd pn31 vvz dt n1 cc vvz n1 p-acp dt n1 r-crq pns31 av-x vvd a-acp;
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Thus saith Paul, I had not known lust to be sin, except the Law had said, Thou shalt not covet; Thus Says Paul, I had not known lust to be since, except the Law had said, Thou shalt not covet;
av vvz np1, pns11 vhd xx vvn n1 pc-acp vbi n1, c-acp dt n1 vhd vvn, pns21 vm2 xx vvi;
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The Spirit of God by the Law discovered sin to Paul, and the discovery of an enemy, is a degree of opposition.
The Spirit of God by the Law discovered since to Paul, and the discovery of an enemy, is a degree of opposition.
dt n1 pp-f np1 p-acp dt n1 vvn n1 pc-acp np1, cc dt n1 pp-f dt n1, vbz dt n1 pp-f n1.
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2. The Spirit doth not rest only in discovering sin, but resists the motions of sin which proceed from corrupt nature;
2. The Spirit does not rest only in discovering since, but resists the motions of since which proceed from corrupt nature;
crd dt n1 vdz xx vvi av-j p-acp vvg n1, cc-acp vvz dt n2 pp-f n1 r-crq vvb p-acp j n1;
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the Spirit it lusts against the flesh, that is, it opposes the workings of corrupt nature; this is in the Text.
the Spirit it Lustiest against the Flesh, that is, it opposes the workings of corrupt nature; this is in the Text.
dt n1 pn31 vvz p-acp dt n1, cst vbz, pn31 vvz dt n2 pp-f j n1; d vbz p-acp dt np1
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3. The Spirit puts conscience on work to check and rebuke a man for entertaining evil motions,
3. The Spirit puts conscience on work to check and rebuke a man for entertaining evil motions,
crd dt n1 vvz n1 p-acp n1 pc-acp vvi cc vvi dt n1 p-acp vvg j-jn n2,
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for making his heart a lodging for sin; It convinces the world of sin.
for making his heart a lodging for since; It convinces the world of since.
p-acp vvg po31 n1 dt n1 p-acp n1; pn31 vvz dt n1 pp-f n1.
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4. The Spirit it sanctifies the nature of a man, and washes him from the filth of sin, 1 Cor. 6.11. and therefore the Spirit of Christ is called NONLATINALPHABET the holy Spirit because of the sanctifying work of the Spirit, upon the hearts of Gods people; 4. The Spirit it Sanctifies the nature of a man, and washes him from the filth of since, 1 Cor. 6.11. and Therefore the Spirit of christ is called the holy Spirit Because of the sanctifying work of the Spirit, upon the hearts of God's people;
crd dt n1 pn31 vvz dt n1 pp-f dt n1, cc vvz pno31 p-acp dt n1 pp-f n1, crd np1 crd. cc av dt n1 pp-f np1 vbz vvn dt j n1 c-acp pp-f dt j-vvg n1 pp-f dt n1, p-acp dt n2 pp-f npg1 n1;
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the Spirit is not only holy himself, but the Author and maker of holines in the hearts of believers.
the Spirit is not only holy himself, but the Author and maker of holiness in the hearts of believers.
dt n1 vbz xx av-j j px31, cc-acp dt n1 cc n1 pp-f n1 p-acp dt n2 pp-f n2.
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5. The Spirit of God it suppresseth the motions of sin' it not only resists, but helps a man to mortify the motions of sin.
5. The Spirit of God it suppresses the motions of since it not only resists, but helps a man to mortify the motions of since.
crd dt n1 pp-f np1 pn31 vvz dt n2 pp-f c-acp pn31 xx av-j vvz, cc-acp vvz dt n1 pc-acp vvi dt n2 pp-f n1.
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If ye through the Spirit do mortify the deeds of the body, ye shall live, saith the Apostle; If you through the Spirit do mortify the Deeds of the body, you shall live, Says the Apostle;
cs pn22 p-acp dt n1 vdb vvi dt n2 pp-f dt n1, pn22 vmb vvi, vvz dt n1;
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and you have a promise for this in the verse before my Text, That if ye walk in the Spirit, ye shall not fulfill the lusts of the flesh;
and you have a promise for this in the verse before my Text, That if you walk in the Spirit, you shall not fulfil the Lustiest of the Flesh;
cc pn22 vhb dt n1 p-acp d p-acp dt n1 p-acp po11 n1, cst cs pn22 vvb p-acp dt n1, pn22 vmb xx vvi dt n2 pp-f dt n1;
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he doth not say, you shall not act, but you shall not fulfill them; it shall not have so much power and prevalency over you, as over wicked men;
he does not say, you shall not act, but you shall not fulfil them; it shall not have so much power and prevalency over you, as over wicked men;
pns31 vdz xx vvi, pn22 vmb xx vvi, cc-acp pn22 vmb xx vvi pno32; pn31 vmb xx vhi av d n1 cc n1 p-acp pn22, c-acp p-acp j n2;
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thus as to sin, you see how the Spirit conflicts with the flesh. 2. In reference to the doing of good, the Spirit opposeth the flesh several wayes.
thus as to since, you see how the Spirit conflicts with the Flesh. 2. In Referente to the doing of good, the Spirit Opposeth the Flesh several ways.
av c-acp p-acp n1, pn22 vvb c-crq dt n1 n2 p-acp dt n1. crd p-acp n1 p-acp dt vdg pp-f j, dt n1 vvz dt n1 j n2.
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1. By enlightening and discovering to a man what is good;
1. By enlightening and discovering to a man what is good;
crd p-acp n1 cc vvg p-acp dt n1 q-crq vbz j;
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thus the Lord promiseth by the Prophet, Thou shalt hear a voice behinde thee saying, This is the way, walk ye in it; thus the Lord promises by the Prophet, Thou shalt hear a voice behind thee saying, This is the Way, walk you in it;
av dt n1 vvz p-acp dt n1, pns21 vm2 vvi dt n1 p-acp pno21 vvg, d vbz dt n1, vvb pn22 p-acp pn31;
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the Spirit discovers to a man his way, his work, and his duty.
the Spirit discovers to a man his Way, his work, and his duty.
dt n1 vvz p-acp dt n1 po31 n1, po31 n1, cc po31 n1.
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2. Not only so, but the Spirit stirres up holy motions, and holy resolutions in thee to do that duty;
2. Not only so, but the Spirit stirs up holy motions, and holy resolutions in thee to do that duty;
crd xx av-j av, cc-acp dt n1 n2 a-acp j n2, cc j n2 p-acp pno21 pc-acp vdi d n1;
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it not only shewes thee the way, but presses thee to walk therein. 3. The Spirit assists a man in the doing of good, when the flesh hinders;
it not only shows thee the Way, but presses thee to walk therein. 3. The Spirit assists a man in the doing of good, when the Flesh hinders;
pn31 xx av-j vvz pno21 dt n1, cc-acp vvz pno21 pc-acp vvi av. crd dt n1 vvz dt n1 p-acp dt vdg pp-f j, c-crq dt n1 vvz;
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We know not what to pray for as we ought, but the Spirit it self maketh intercession for us, and helps our infirmities. We know not what to pray for as we ought, but the Spirit it self makes Intercession for us, and helps our infirmities.
pns12 vvb xx r-crq pc-acp vvi c-acp c-acp pns12 vmd, cc-acp dt n1 pn31 n1 vvz n1 p-acp pno12, cc vvz po12 n2.
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4. It more and more communicates grace to his people, whereby they may be inabled to do that which is good;
4. It more and more communicates grace to his people, whereby they may be enabled to do that which is good;
crd pn31 n1 cc av-dc n2 vvb p-acp po31 n1, c-crq pns32 vmb vbi vvn pc-acp vdi d r-crq vbz j;
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it gives continual supplies of help, and therefore you read of the supplies of the Spirit of Jesus Christ.
it gives continual supplies of help, and Therefore you read of the supplies of the Spirit of jesus christ.
pn31 vvz j n2 pp-f n1, cc av pn22 vvb pp-f dt n2 pp-f dt n1 pp-f np1 np1.
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Thus you see wherein the conflict of the flesh against the Spirit consists, both in reference to sinne, and in reference to good. Thus you see wherein the conflict of the Flesh against the Spirit consists, both in Referente to sin, and in Referente to good.
av pn22 vvb c-crq dt n1 pp-f dt n1 p-acp dt n1 vvz, av-d p-acp n1 p-acp n1, cc p-acp n1 p-acp j.
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Seeing there may be a conflict in wicked men against sin, (as I have shewed you) arising from natural conscience;
Seeing there may be a conflict in wicked men against since, (as I have showed you) arising from natural conscience;
vvg a-acp vmb vbi dt n1 p-acp j n2 p-acp n1, (c-acp pns11 vhb vvn pn22) vvg p-acp j n1;
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wherein then appeares the difference between that conflict which arises from natural conscience, and that opposition against sin which comes from the Spirit of God?
wherein then appears the difference between that conflict which arises from natural conscience, and that opposition against since which comes from the Spirit of God?
c-crq av vvz dt n1 p-acp d n1 r-crq vvz p-acp j n1, cc d n1 p-acp n1 r-crq vvz p-acp dt n1 pp-f np1?
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This Question is handled by many late Authours.
This Question is handled by many late Authors.
d n1 vbz vvn p-acp d j n2.
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Perkins in his Treatise concerning the flesh and the Spirit, and so Downam and many others;Perkins in his Treatise Concerning the Flesh and the Spirit, and so downham and many Others;
np1 p-acp po31 n1 vvg dt n1 cc dt n1, cc av np1 cc d n2-jn;
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therefore I would refer you to read them; but yet I would not leave the point wholly: Therefore I would refer you to read them; but yet I would not leave the point wholly:
av pns11 vmd vvi pn22 pc-acp vvi pno32; cc-acp av pns11 vmd xx vvi dt n1 av-jn:
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and that you may know the difference, I shall lay it down in these particulars.
and that you may know the difference, I shall lay it down in these particulars.
cc cst pn22 vmb vvi dt n1, pns11 vmb vvi pn31 a-acp p-acp d n2-j.
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There is a difference, 1. In the manner of this conflict. 2. In the extent of it. 3. In regard of the principles from whence this conflict arises. 4. In the time of duration.
There is a difference, 1. In the manner of this conflict. 2. In the extent of it. 3. In regard of the principles from whence this conflict arises. 4. In the time of duration.
pc-acp vbz dt n1, crd p-acp dt n1 pp-f d n1. crd p-acp dt n1 pp-f pn31. crd p-acp n1 pp-f dt n2 p-acp c-crq d n1 vvz. crd p-acp dt n1 pp-f n1.
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And 5. In regard of the issue and end of this conflict. First, in regard of the manner of this conflict;
And 5. In regard of the issue and end of this conflict. First, in regard of the manner of this conflict;
cc crd p-acp n1 pp-f dt n1 cc n1 pp-f d n1. ord, p-acp n1 pp-f dt n1 pp-f d n1;
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there is a threefold difference about the manner. 1. That opposition which is in the unregenerate, it is an involuntary opposition;
there is a threefold difference about the manner. 1. That opposition which is in the unregenerate, it is an involuntary opposition;
pc-acp vbz dt j n1 p-acp dt n1. crd cst n1 r-crq vbz p-acp dt j, pn31 vbz dt j-jn n1;
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if conscience did not trouble him, he would never trouble sin, he comes to this battel not as a voluntier,
if conscience did not trouble him, he would never trouble since, he comes to this battle not as a Volunteer,
cs n1 vdd xx vvi pno31, pns31 vmd av-x vvi n1, pns31 vvz p-acp d n1 xx p-acp dt n1,
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but rather as one imprest to this service by the impressions of a natural conscience; he comes not to the field like a stout Champion, but is dragged thither;
but rather as one impressed to this service by the impressions of a natural conscience; he comes not to the field like a stout Champion, but is dragged thither;
cc-acp av-c c-acp pi vvn p-acp d n1 p-acp dt n2 pp-f dt j n1; pns31 vvz xx p-acp dt n1 av-j dt j n1, cc-acp vbz vvn av;
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Conscience is Gods spie, and mans overseer, and therefore whether a man will or no, it will fly in his face,
Conscience is God's spy, and men overseer, and Therefore whither a man will or no, it will fly in his face,
n1 vbz ng1 n1, cc ng1 n1, cc av cs dt n1 vmb cc uh-dx, pn31 vmb vvi p-acp po31 n1,
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so that the opposition from natural conscience, it is an involuntary opposition; the commission of sin is voluntary, but the opposition is involuntary.
so that the opposition from natural conscience, it is an involuntary opposition; the commission of since is voluntary, but the opposition is involuntary.
av cst dt n1 p-acp j n1, pn31 vbz dt j-jn n1; dt n1 pp-f n1 vbz j-jn, cc-acp dt n1 vbz j-jn.
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Conscience in a wicked man is like the light of a candle to a thief, it is still shining in his face,
Conscience in a wicked man is like the Light of a candle to a thief, it is still shining in his face,
n1 p-acp dt j n1 vbz av-j dt n1 pp-f dt n1 p-acp dt n1, pn31 vbz av vvg p-acp po31 n1,
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whilest he is in the act of stealing: But in the godly it is quite contrary;
whilst he is in the act of stealing: But in the godly it is quite contrary;
cs pns31 vbz p-acp dt n1 pp-f vvg: cc-acp p-acp dt j pn31 vbz av j-jn;
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the commission of sin is unvoluntary, Rom. 7.19.
the commission of since is unvoluntary, Rom. 7.19.
dt n1 pp-f n1 vbz j-jn, np1 crd.
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the opposition in them it is a voluntary opposition, they rejoyce when the Spirit does its office,
the opposition in them it is a voluntary opposition, they rejoice when the Spirit does its office,
dt n1 p-acp pno32 pn31 vbz dt j-jn n1, pns32 vvb c-crq dt n1 vdz po31 n1,
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when grace in the renewed part doth suppresse the corruption of their hearts.
when grace in the renewed part does suppress the corruption of their hearts.
c-crq n1 p-acp dt j-vvn n1 vdz vvi dt n1 pp-f po32 n2.
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Wicked men are said to be willingly ignorant, but the Apostle tells you that the godly are willing in all things to live honestly.
Wicked men Are said to be willingly ignorant, but the Apostle tells you that the godly Are willing in all things to live honestly.
j n2 vbr vvn pc-acp vbi av-j j, p-acp dt n1 vvz pn22 d dt j vbr j p-acp d n2 pc-acp vvi av-j.
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Indeed a wicked man is loath to conflict with corruption, his heart would alwayes be in the house of mirth,
Indeed a wicked man is loath to conflict with corruption, his heart would always be in the house of mirth,
np1 dt j n1 vbz j p-acp n1 p-acp n1, po31 n1 vmd av vbi p-acp dt n1 pp-f n1,
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as the wise man tells you;
as the wise man tells you;
c-acp dt j n1 vvz pn22;
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he is loath that his conscience should trouble him, he would fain strangle conscience, he is unwilling to conflict with the flesh: he is loath that his conscience should trouble him, he would fain strangle conscience, he is unwilling to conflict with the Flesh:
pns31 vbz j cst po31 n1 vmd vvi pno31, pns31 vmd av-j vvi n1, pns31 vbz j p-acp n1 p-acp dt n1:
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but a godly man is most willing;
but a godly man is most willing;
cc-acp dt j n1 vbz av-ds j;
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therefore you read that they groan to be unburthened; (for sin is the greatest burthen) they lie under sin as a burthen, and would fain cast it off.
Therefore you read that they groan to be unburdened; (for since is the greatest burden) they lie under since as a burden, and would fain cast it off.
av pn22 vvb cst pns32 vvb pc-acp vbi vvn; (c-acp n1 vbz dt js n1) pns32 vvb p-acp n1 p-acp dt n1, cc vmd av-j vvi pn31 a-acp.
(20) sermon (DIV1)
503
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2. The conflict which is in the wicked, it is but a jesting conflict;
2. The conflict which is in the wicked, it is but a jesting conflict;
crd dt n1 r-crq vbz p-acp dt j, pn31 vbz p-acp dt j-vvg n1;
(20) sermon (DIV1)
504
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2868
it is like childrens playing together, who will wrastle and strive, but it is only for sport, not to hurt one another,
it is like Children's playing together, who will wrestle and strive, but it is only for sport, not to hurt one Another,
pn31 vbz j ng2 vvg av, r-crq vmb vvi cc vvi, cc-acp pn31 vbz av-j p-acp n1, xx pc-acp vvi pi j-jn,
(20) sermon (DIV1)
504
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2869
or as Fencers who will make many flourishes, and give one another some slight hurts, but intend not to kill;
or as Fencers who will make many flourishes, and give one Another Some slight hurts, but intend not to kill;
cc c-acp n2 r-crq vmb vvi d n2, cc vvi pi j-jn d j n2, cc-acp vvb xx pc-acp vvi;
(20) sermon (DIV1)
504
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2870
it is not like that of the warriour, who comes into the field with an intent to kill his enemy;
it is not like that of the warrior, who comes into the field with an intent to kill his enemy;
pn31 vbz xx av-j d pp-f dt n1, r-crq vvz p-acp dt n1 p-acp dt n1 pc-acp vvi po31 n1;
(20) sermon (DIV1)
504
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2871
but thus it is with the regenerate;
but thus it is with the regenerate;
cc-acp av pn31 vbz p-acp dt j-vvn;
(20) sermon (DIV1)
504
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2872
in their conflict with sin, they indeavor in good earnest to kill it, as the Apostle Paul sayes.
in their conflict with since, they endeavour in good earnest to kill it, as the Apostle Paul Says.
p-acp po32 n1 p-acp n1, pns32 vvb p-acp j n1 pc-acp vvi pn31, c-acp dt n1 np1 vvz.
(20) sermon (DIV1)
504
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2873
So fight I (sayes he) not as one that beateth the aire, but I keep under my body, and bring it into subjection. The words NONLATINALPHABET, are very emphatical; So fight I (Says he) not as one that beats the air, but I keep under my body, and bring it into subjection. The words, Are very emphatical;
av vvi pns11 (vvz pns31) xx c-acp pi cst vvz dt n1, cc-acp pns11 vvb p-acp po11 n1, cc vvb pn31 p-acp n1. dt n2, vbr av j;
(20) sermon (DIV1)
504
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2874
it is a metaphor drawne from wrastlers, wherein the Champions did strive for life, the word imports the beating of an enemy black and blue, to do him all the hurt I can;
it is a metaphor drawn from wrestlers, wherein the Champions did strive for life, the word imports the beating of an enemy black and blue, to do him all the hurt I can;
pn31 vbz dt n1 vvn p-acp n2, c-crq dt n2 vdd vvi p-acp n1, dt n1 vvz dt n-vvg pp-f dt n1 j-jn cc j-jn, pc-acp vdi pno31 d dt n1 pns11 vmb;
(20) sermon (DIV1)
504
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2875
therefore sayes Paul, I do not beat the aire; but do beat down my body in good earnest.
Therefore Says Paul, I do not beatrice the air; but do beatrice down my body in good earnest.
av vvz np1, pns11 vdb xx vvi dt n1; cc-acp vdb vvi a-acp po11 n1 p-acp j n1.
(20) sermon (DIV1)
504
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2876
They which are Christs have crucified the flesh (saith the same Apostle,) unto which also we have a promise, That if we through the Spirit do mortifie the deeds of the body, we shall live.
They which Are Christ have Crucified the Flesh (Says the same Apostle,) unto which also we have a promise, That if we through the Spirit do mortify the Deeds of the body, we shall live.
pns32 r-crq vbr npg1 vhb vvd dt n1 (vvz dt d n1,) p-acp r-crq av pns12 vhb dt n1, cst cs pns12 p-acp dt n1 vdb vvi dt n2 pp-f dt n1, pns12 vmb vvi.
(20) sermon (DIV1)
504
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2877
3. The conflict proceeding from natural conscience, it is a disorderly opposition, just like men fighting in a tumult;
3. The conflict proceeding from natural conscience, it is a disorderly opposition, just like men fighting in a tumult;
crd dt n1 vvg p-acp j n1, pn31 vbz dt j n1, av j n2 vvg p-acp dt n1;
(20) sermon (DIV1)
505
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2878
but the regenerate fight against sin as men in an Army.
but the regenerate fight against since as men in an Army.
cc-acp dt j-vvn n1 p-acp n1 p-acp n2 p-acp dt n1.
(20) sermon (DIV1)
505
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2879
The disorderlinesse of the unregenerates conflict appears in this, because it is found in different faculties, a wicked man hath a will and desire to commit such or such a sin; The disorderliness of the unregenerates conflict appears in this, Because it is found in different faculties, a wicked man hath a will and desire to commit such or such a since;
dt n1 pp-f dt vvz n1 vvz p-acp d, c-acp pn31 vbz vvn p-acp j n2, dt j n1 vhz dt n1 cc n1 pc-acp vvi d cc d dt n1;
(20) sermon (DIV1)
505
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2880
now there is no regenerate part in their will;
now there is no regenerate part in their will;
av a-acp vbz dx j-vvn n1 p-acp po32 n1;
(20) sermon (DIV1)
505
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2881
there is nothing in the will against the will, but there may be something in the understanding, and oftentimes there is;
there is nothing in the will against the will, but there may be something in the understanding, and oftentimes there is;
pc-acp vbz pix p-acp dt n1 p-acp dt n1, cc-acp a-acp vmb vbi pi p-acp dt n1, cc av pc-acp vbz;
(20) sermon (DIV1)
505
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2882
and therefore wicked men, though they desire to do such, or such an act of wickednesse,
and Therefore wicked men, though they desire to do such, or such an act of wickedness,
cc av j n2, cs pns32 vvb pc-acp vdi d, cc d dt n1 pp-f n1,
(20) sermon (DIV1)
505
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2883
yet their understandings tell them, that sin will not only disgrace them here, but will damne them hereafter.
yet their understandings tell them, that since will not only disgrace them Here, but will damn them hereafter.
av po32 n2 vvb pno32, cst n1 vmb xx av-j vvi pno32 av, cc-acp vmb vvi pno32 av.
(20) sermon (DIV1)
505
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2884
Thus the conflict in the wicked is in several faculties, and so is disorderly;
Thus the conflict in the wicked is in several faculties, and so is disorderly;
av dt n1 p-acp dt j vbz p-acp j n2, cc av vbz j;
(20) sermon (DIV1)
505
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2885
but in the regene rate, the combate it is an orderly combate, in the same faculty, not the will against the understanding,
but in the regene rate, the combat it is an orderly combat, in the same faculty, not the will against the understanding,
cc-acp p-acp dt j n1, dt n1 pn31 vbz dt j n1, p-acp dt d n1, xx dt n1 p-acp dt n1,
(20) sermon (DIV1)
505
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2886
and the understanding against the will;
and the understanding against the will;
cc dt n1 p-acp dt n1;
(20) sermon (DIV1)
505
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2887
but the will against the will, and the understanding against the understanding, and the affections against the affections;
but the will against the will, and the understanding against the understanding, and the affections against the affections;
cc-acp dt n1 p-acp dt n1, cc dt n1 p-acp dt n1, cc dt n2 p-acp dt n2;
(20) sermon (DIV1)
505
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2888
the renewed part of these do warre against the unrenewed part. So the memory, as farre as it is converted, it labours to retain holy truths,
the renewed part of these do war against the unrenewed part. So the memory, as Far as it is converted, it labours to retain holy truths,
dt j-vvn n1 pp-f d vdb n1 p-acp dt j-vvn n1. np1 dt n1, c-acp av-j c-acp pn31 vbz vvn, pn31 vvz pc-acp vvi j n2,
(20) sermon (DIV1)
505
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2889
and to justle out the retention of evill; the regenerate part opposes the unregenerate; in the affections, the warre is in the same faculty;
and to justle out the retention of evil; the regenerate part opposes the unregenerate; in the affections, the war is in the same faculty;
cc pc-acp vvi av dt n1 pp-f j-jn; dt j-vvn n1 vvz dt j; p-acp dt n2, dt n1 vbz p-acp dt d n1;
(20) sermon (DIV1)
505
Page 171
2890
the love that we bear to God and heavenly things, warres against selfe-love, the love of the world, and love to sin.
the love that we bear to God and heavenly things, wars against Self-love, the love of the world, and love to since.
dt n1 cst pns12 vvb p-acp np1 cc j n2, n2 p-acp n1, dt n1 pp-f dt n1, cc vvb p-acp n1.
(20) sermon (DIV1)
505
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2891
These are the differences between that conflict found in the regenerate & unregenerate against sin, in reference to this manner of the combat.
These Are the differences between that conflict found in the regenerate & unregenerate against since, in Referente to this manner of the combat.
d vbr dt n2 p-acp d n1 vvd p-acp dt j-vvn cc vvn p-acp n1, p-acp n1 p-acp d n1 pp-f dt n1.
(20) sermon (DIV1)
505
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2892
2. In regard of the extent of this conflict, the difference appears in these three particulars.
2. In regard of the extent of this conflict, the difference appears in these three particulars.
crd p-acp n1 pp-f dt n1 pp-f d n1, dt n1 vvz p-acp d crd n2-j.
(20) sermon (DIV1)
506
Page 171
2893
1. The conflict of a natural conscience against sin reaches onely to the opposing of sins of life, to outward sins,
1. The conflict of a natural conscience against since reaches only to the opposing of Sins of life, to outward Sins,
crd dt n1 pp-f dt j n1 p-acp n1 vvz av-j p-acp dt vvg pp-f n2 pp-f n1, p-acp j n2,
(20) sermon (DIV1)
507
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2894
but extends not to the sin of nature, inward sins;
but extends not to the since of nature, inward Sins;
cc-acp vvz xx p-acp dt n1 pp-f n1, j n2;
(20) sermon (DIV1)
507
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2895
and the reason is this, because natural conscience doth not know natural corruption to be a sin,
and the reason is this, Because natural conscience does not know natural corruption to be a since,
cc dt n1 vbz d, c-acp j n1 vdz xx vvi j n1 pc-acp vbi dt n1,
(20) sermon (DIV1)
507
Page 171
2896
and if nature wants an eye to discover sin, it will also want a hand to oppose it.
and if nature Wants an eye to discover since, it will also want a hand to oppose it.
cc cs n1 vvz dt n1 pc-acp vvi n1, pn31 vmb av vvi dt n1 pc-acp vvi pn31.
(20) sermon (DIV1)
507
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2897
Paul while he was unregenerate, knew not that lust was a sin, therefore original sin falls not under the cognizance of a natural conscience.Paul while he was unregenerate, knew not that lust was a since, Therefore original since falls not under the cognizance of a natural conscience.
np1 cs pns31 vbds j, vvd xx d n1 vbds dt n1, av j-jn n1 vvz xx p-acp dt n1 pp-f dt j n1.
(20) sermon (DIV1)
507
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2898
We read of wicked men, that natural conscience hath gone so far as to check them for sins of life,
We read of wicked men, that natural conscience hath gone so Far as to check them for Sins of life,
pns12 vvb pp-f j n2, cst j n1 vhz vvn av av-j c-acp pc-acp vvi pno32 p-acp n2 pp-f n1,
(20) sermon (DIV1)
507
Page 171
2899
as Cain for his murder, Ahab for his idolatry, Saul for his cruelty, and Judas for his treachery,
as Cain for his murder, Ahab for his idolatry, Saul for his cruelty, and Judas for his treachery,
c-acp np1 p-acp po31 n1, np1 p-acp po31 n1, np1 p-acp po31 n1, cc np1 p-acp po31 n1,
(20) sermon (DIV1)
507
Page 171
2900
but nature cannot oppose nature, it may oppose the branch, but not the root;
but nature cannot oppose nature, it may oppose the branch, but not the root;
cc-acp n1 vmbx vvi n1, pn31 vmb vvi dt n1, cc-acp xx dt n1;
(20) sermon (DIV1)
507
Page 171
2901
but it is otherwise with a conscience enlightened by the Spirit of God, it warres with the inward motions and workings of sin;
but it is otherwise with a conscience enlightened by the Spirit of God, it wars with the inward motions and workings of since;
cc-acp pn31 vbz av p-acp dt n1 vvn p-acp dt n1 pp-f np1, pn31 n2 p-acp dt j n2 cc n2 pp-f n1;
(20) sermon (DIV1)
507
Page 171
2902
Paul after he was converted, complains of a law of sin which was in his members,Paul After he was converted, complains of a law of since which was in his members,
np1 c-acp pns31 vbds vvn, vvz pp-f dt n1 pp-f n1 r-crq vbds p-acp po31 n2,
(20) sermon (DIV1)
507
Page 171
2903
and of a body of death, and therefore you have him crying out, O wretched man that I am, who shall deliver me therefrom!
and of a body of death, and Therefore you have him crying out, Oh wretched man that I am, who shall deliver me therefrom!
cc pp-f dt n1 pp-f n1, cc av pn22 vhb pno31 vvg av, uh j n1 cst pns11 vbm, r-crq vmb vvi pno11 av!
(20) sermon (DIV1)
507
Page 171
2904
natural conscience may check a man for sin of life, but onely a renewed conscience will rebuke a man for sin of nature.
natural conscience may check a man for since of life, but only a renewed conscience will rebuke a man for since of nature.
j n1 vmb vvi dt n1 p-acp n1 pp-f n1, cc-acp av-j dt j-vvn n1 vmb vvi dt n1 p-acp n1 pp-f n1.
(20) sermon (DIV1)
507
Page 171
2905
2. Natural conscience as it doth not reach to sin of nature, so neither to the nature of sin.
2. Natural conscience as it does not reach to since of nature, so neither to the nature of since.
crd j n1 c-acp pn31 vdz xx vvi p-acp n1 pp-f n1, av av-d p-acp dt n1 pp-f n1.
(20) sermon (DIV1)
508
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2906
My meaning is this, natural conscience it never conflicts against the nature of sin, but only against the punishment of sin;
My meaning is this, natural conscience it never conflicts against the nature of since, but only against the punishment of since;
po11 n1 vbz d, j n1 pn31 av n2 p-acp dt n1 pp-f n1, cc-acp av-j p-acp dt n1 pp-f n1;
(20) sermon (DIV1)
508
Page 172
2907
it rebukes not a man for sin under this consideration, that it is against a holy God,
it rebukes not a man for since under this consideration, that it is against a holy God,
pn31 n2 xx dt n1 p-acp n1 p-acp d n1, cst pn31 vbz p-acp dt j np1,
(20) sermon (DIV1)
508
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2908
and contrary to a holy and pure Law;
and contrary to a holy and pure Law;
cc j-jn p-acp dt j cc j n1;
(20) sermon (DIV1)
508
Page 172
2909
it is the punishment of sin, and not the nature of sin, which natural conscience relucts at;
it is the punishment of since, and not the nature of since, which natural conscience relucts At;
pn31 vbz dt n1 pp-f n1, cc xx dt n1 pp-f n1, r-crq j n1 vvz p-acp;
(20) sermon (DIV1)
508
Page 172
2910
not because sin defiles the soul, but because sin destroyes the soul;
not Because since defiles the soul, but Because since Destroys the soul;
xx p-acp n1 vvz dt n1, cc-acp c-acp n1 vvz dt n1;
(20) sermon (DIV1)
508
Page 172
2911
not because sin blots out the image of God, but because sin keeps men that they shall not see the face of God;
not Because since blots out the image of God, but Because since keeps men that they shall not see the face of God;
xx p-acp n1 vvz av dt n1 pp-f np1, cc-acp c-acp n1 vvz n2 cst pns32 vmb xx vvi dt n1 pp-f np1;
(20) sermon (DIV1)
508
Page 172
2912
not because God hates sin, but because God punisheth sin.
not Because God hates since, but Because God Punisheth since.
xx p-acp np1 vvz n1, cc-acp c-acp np1 vvz n1.
(20) sermon (DIV1)
508
Page 172
2913
But the regenerate, they do not only through the Spirit conflict with the sin of their nature, but with the nature of their sin; with their sin, not as destroying their soules, but as defiling their soules;
But the regenerate, they do not only through the Spirit conflict with the since of their nature, but with the nature of their since; with their since, not as destroying their Souls, but as defiling their Souls;
p-acp dt j-vvn, pns32 vdb xx av-j p-acp dt n1 n1 p-acp dt n1 pp-f po32 n1, p-acp p-acp dt n1 pp-f po32 n1; p-acp po32 n1, xx c-acp vvg po32 n2, cc-acp c-acp vvg po32 n2;
(20) sermon (DIV1)
508
Page 172
2914
not as tormenting the conscience, but as polluting the conscience; not as damning the soul, but polluting the heart.
not as tormenting the conscience, but as polluting the conscience; not as damning the soul, but polluting the heart.
xx p-acp vvg dt n1, cc-acp c-acp vvg dt n1; xx p-acp vvg dt n1, cc-acp vvg dt n1.
(20) sermon (DIV1)
508
Page 172
2915
A natural man may be afraid of sin, as a childe is afraid of a fire-stick, not that it feares to handle it,
A natural man may be afraid of since, as a child is afraid of a fire-stick, not that it fears to handle it,
dt j n1 vmb vbi j pp-f n1, c-acp dt n1 vbz j pp-f dt j, xx cst pn31 vvz pc-acp vvi pn31,
(20) sermon (DIV1)
508
Page 172
2916
because it will colly his hands, but because it will scorch his fingers.
Because it will colly his hands, but Because it will scorch his fingers.
c-acp pn31 n1 j-jn po31 n2, cc-acp c-acp pn31 vmb vvi po31 n2.
(20) sermon (DIV1)
508
Page 172
2917
It is a main difference, for a childe of God would abstain from sin because of God, not only because of hell.
It is a main difference, for a child of God would abstain from since Because of God, not only Because of hell.
pn31 vbz dt j n1, p-acp dt n1 pp-f np1 vmd vvi p-acp n1 c-acp pp-f np1, xx av-j c-acp pp-f n1.
(20) sermon (DIV1)
508
Page 172
2918
The godly would not offend against the purity, holinesse, authority, and goodnesse of God, and therefore abstaines from sin.
The godly would not offend against the purity, holiness, Authority, and Goodness of God, and Therefore abstains from since.
dt j vmd xx vvi p-acp dt n1, n1, n1, cc n1 pp-f np1, cc av vvz p-acp n1.
(20) sermon (DIV1)
508
Page 172
2919
The natural man as Augustine saith, metuit ardere, non metuit peccare; is afraid to burn in hell, but is not afraid to sin.
The natural man as Augustine Says, metuit ardere, non metuit Peccare; is afraid to burn in hell, but is not afraid to sin.
dt j n1 c-acp np1 vvz, n1 fw-mi, fw-fr n1 uh; vbz j pc-acp vvi p-acp n1, cc-acp vbz xx j pc-acp vvi.
(20) sermon (DIV1)
508
Page 172
2920
3. Natural conscience may conflict with sinne, yet it comes farre short of the Spirits conflict,
3. Natural conscience may conflict with sin, yet it comes Far short of the Spirits conflict,
crd j n1 vmb n1 p-acp n1, av pn31 vvz av-j j pp-f dt ng1 n1,
(20) sermon (DIV1)
509
Page 172
2921
because it reaches only to open and grosse sins, not to secret and small evils.
Because it reaches only to open and gross Sins, not to secret and small evils.
c-acp pn31 vvz av-j pc-acp vvi cc j n2, xx p-acp j-jn cc j n2-jn.
(20) sermon (DIV1)
509
Page 172
2922
Cursing, it is so execrable an evill that a mans own heart wil tel him of it, as the wise man sayes:
Cursing, it is so execrable an evil that a men own heart will tell him of it, as the wise man Says:
vvg, pn31 vbz av j dt n-jn cst dt ng1 d n1 vmb vvi pno31 pp-f pn31, p-acp dt j n1 vvz:
(20) sermon (DIV1)
509
Page 172
2923
Oftentimes thine own heart knoweth that thou thy selfe hast cursed others; Oftentimes thine own heart Knoweth that thou thy self hast cursed Others;
av po21 d n1 vvz cst pns21 po21 n1 vh2 j-vvn n2-jn;
(20) sermon (DIV1)
509
Page 172
2924
natural conscience will not so often check thee for secret and bosome-sins, as spiritual pride, wandring thoughts in holy duties, and emptinesse of minde;
natural conscience will not so often check thee for secret and bosom sins, as spiritual pride, wandering thoughts in holy duties, and emptiness of mind;
j n1 vmb xx av av vvi pno21 p-acp j-jn cc n2, c-acp j n1, vvg n2 p-acp j n2, cc n1 pp-f n1;
(20) sermon (DIV1)
509
Page 172
2925
but a renewed conscience, when the Spirit of God comes by it to convince of sin, it reaches to secret sins, it reaches to the very motions, is well as to actions;
but a renewed conscience, when the Spirit of God comes by it to convince of since, it reaches to secret Sins, it reaches to the very motions, is well as to actions;
cc-acp dt j-vvn n1, c-crq dt n1 pp-f np1 vvz p-acp pn31 pc-acp vvi pp-f n1, pn31 vvz p-acp j-jn n2, pn31 vvz p-acp dt j n2, vbz av a-acp p-acp n2;
(20) sermon (DIV1)
509
Page 172
2926
and thus it was with the Apostle Paul; sayes he, Sin taking occasion by the Commandment, Wrought in me all manner of concupiscence;
and thus it was with the Apostle Paul; Says he, since taking occasion by the Commandment, Wrought in me all manner of concupiscence;
cc av pn31 vbds p-acp dt n1 np1; vvz pns31, n1 vvg n1 p-acp dt n1, vvn p-acp pno11 d n1 pp-f n1;
(20) sermon (DIV1)
509
Page 173
2927
whilest original sin did work but in its motions, before they were acted, the Apostle was sensible of them. whilst original since did work but in its motions, before they were acted, the Apostle was sensible of them.
cs j-jn n1 vdd vvi p-acp p-acp po31 n2, c-acp pns32 vbdr vvn, dt n1 vbds j pp-f pno32.
(20) sermon (DIV1)
509
Page 173
2928
And so Hezekiah a good man, it is said that he humbled himself for the pride of his heart, for the lifting up of his heart,
And so Hezekiah a good man, it is said that he humbled himself for the pride of his heart, for the lifting up of his heart,
cc av np1 dt j n1, pn31 vbz vvn cst pns31 vvn px31 p-acp dt n1 pp-f po31 n1, p-acp dt vvg a-acp pp-f po31 n1,
(20) sermon (DIV1)
509
Page 173
2929
as in that no man could accuse him of.
as in that no man could accuse him of.
c-acp p-acp cst dx n1 vmd vvi pno31 pp-f.
(20) sermon (DIV1)
509
Page 173
2930
These are the differences between the conflict which natural conscience hath against sin, and that conflict which the Spirit hath against corruption.
These Are the differences between the conflict which natural conscience hath against since, and that conflict which the Spirit hath against corruption.
d vbr dt n2 p-acp dt n1 r-crq j n1 vhz p-acp n1, cc d n1 r-crq dt n1 vhz p-acp n1.
(20) sermon (DIV1)
509
Page 173
2931
If this be so that the Spirit doth as well lust against the flesh, as the flesh against the Spirit in regenerate men.
If this be so that the Spirit does as well lust against the Flesh, as the Flesh against the Spirit in regenerate men.
cs d vbb av cst dt n1 vdz p-acp av n1 p-acp dt n1, c-acp dt n1 p-acp dt n1 p-acp j-vvn n2.
(20) sermon (DIV1)
510
Page 173
2932
Then — first, see the reason why regenerate men do not live so sinfully as the wicked do.
Then — First, see the reason why regenerate men do not live so sinfully as the wicked doe.
av — ord, vvb dt n1 c-crq j-vvn n2 vdb xx vvi av av-j c-acp dt j n1.
(20) sermon (DIV1)
510
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2933
It is not as if good men had better natures then bad men, for the best man on earth,
It is not as if good men had better nature's then bad men, for the best man on earth,
pn31 vbz xx c-acp cs j n2 vhd j n2 av j n2, p-acp dt js n1 p-acp n1,
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yea the most glorious Saint in heaven, had as bad a nature as the worst man on earth.
yea the most glorious Saint in heaven, had as bad a nature as the worst man on earth.
uh dt av-ds j n1 p-acp n1, vhd p-acp j dt n1 p-acp dt js n1 p-acp n1.
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The true reason is this, because a godly man hath the Spirit to warre against the flesh, he hath the Spirit to conflict with corruption, and therefore he acts not sin as wicked men do, If ye walk in the Spirit, ye shall not fulfill the lusts of the flesh;
The true reason is this, Because a godly man hath the Spirit to war against the Flesh, he hath the Spirit to conflict with corruption, and Therefore he acts not since as wicked men do, If you walk in the Spirit, you shall not fulfil the Lustiest of the Flesh;
dt j n1 vbz d, c-acp dt j n1 vhz dt n1 pc-acp vvi p-acp dt n1, pns31 vhz dt n1 p-acp n1 p-acp n1, cc av pns31 vvz xx n1 p-acp j n2 vdb, cs pn22 vvb p-acp dt n1, pn22 vmb xx vvi dt n2 pp-f dt n1;
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and according to this is that of the Apostle John, Whosoever is born of God doth not commit sinne, and according to this is that of the Apostle John, Whosoever is born of God does not commit sin,
cc vvg p-acp d vbz d pp-f dt n1 np1, r-crq vbz vvn pp-f np1 vdz xx vvi n1,
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for his seed remaineth in him, and he cannot sinne, because he is born of God. for his seed remains in him, and he cannot sin, Because he is born of God.
p-acp po31 n1 vvz p-acp pno31, cc pns31 vmbx vvi, c-acp pns31 vbz vvn pp-f np1.
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He cannot sin, it is not to be taken absolutely, but comparatively, he shall not sin after that manner,
He cannot sin, it is not to be taken absolutely, but comparatively, he shall not sin After that manner,
pns31 vmbx vvi, pn31 vbz xx pc-acp vbi vvn av-j, cc-acp av-j, pns31 vmb xx vvi p-acp d n1,
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and in that measure, & with those circumstances, as the wicked do, because they are born of God,
and in that measure, & with those Circumstances, as the wicked doe, Because they Are born of God,
cc p-acp d n1, cc p-acp d n2, c-acp dt j n1, c-acp pns32 vbr vvn pp-f np1,
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& have a seed of grace remaining in them; this is the reason why godly men live not as the wicked do.
& have a seed of grace remaining in them; this is the reason why godly men live not as the wicked doe.
cc vhb dt n1 pp-f n1 vvg p-acp pno32; d vbz dt n1 c-crq j n2 vvb xx p-acp dt j n1.
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The godly have another kinde of spirit in them then the meer natural man hath;
The godly have Another kind of Spirit in them then the mere natural man hath;
dt j vhb j-jn n1 pp-f n1 p-acp pno32 av dt j j n1 vhz;
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he hath the Spirit of Christ, whereas the other hath only the spirit of the world.
he hath the Spirit of christ, whereas the other hath only the Spirit of the world.
pns31 vhz dt n1 pp-f np1, cs dt n-jn vhz av-j dt n1 pp-f dt n1.
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Learn to blesse God seeing thou hast so bad a nature;
Learn to bless God seeing thou hast so bad a nature;
vvb pc-acp vvi np1 vvg pns21 vh2 av j dt n1;
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that thou hast the Spirit within thee, which is able to suppresse the workings of corrupt nature.
that thou hast the Spirit within thee, which is able to suppress the workings of corrupt nature.
cst pns21 vh2 dt n1 p-acp pno21, r-crq vbz j pc-acp vvi dt n2 pp-f j n1.
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All you that are begotten again by the immortal seed of the Word, that have the Spirit to keep under your corruption;
All you that Are begotten again by the immortal seed of the Word, that have the Spirit to keep under your corruption;
av-d pn22 cst vbr vvn av p-acp dt j n1 pp-f dt n1, cst vhb dt n1 pc-acp vvi p-acp po22 n1;
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what evill would you not do, and what good would you not leave undone, if the Spirit were but withheld from you, what will that man be that wants the Spirit, will he not be an habitation for swarms of lusts,
what evil would you not do, and what good would you not leave undone, if the Spirit were but withheld from you, what will that man be that Wants the Spirit, will he not be an habitation for swarms of Lustiest,
r-crq n-jn vmd pn22 xx vdi, cc r-crq j vmd pn22 xx vvi vvn, cs dt n1 vbdr cc-acp vvd p-acp pn22, q-crq vmb d n1 vbi cst vvz dt n1, vmb pns31 xx vbi dt n1 p-acp n2 pp-f n2,
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and a cage for every unclean bird;
and a cage for every unclean bird;
cc dt n1 p-acp d j n1;
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if thy heart be not a storehouse for the Spirit, it will be a workhouse for the devil;
if thy heart be not a storehouse for the Spirit, it will be a workhouse for the Devil;
cs po21 n1 vbb xx dt n1 p-acp dt n1, pn31 vmb vbi dt n1 p-acp dt n1;
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if it be not Christs garden wherein he sowes the seed of grace, it will be the devils seminary, wherein nothing but sin will thrive and grow;
if it be not Christ garden wherein he sows the seed of grace, it will be the Devils seminary, wherein nothing but since will thrive and grow;
cs pn31 vbb xx npg1 n1 c-crq pns31 n2 dt n1 pp-f n1, pn31 vmb vbi dt ng1 n1, c-crq pix cc-acp n1 vmb vvi cc vvi;
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oh therefore blesse God seeing thou hast such an evill heart, that thou hast the motions of the Spirit, to warre against the motions of the flesh.
o Therefore bless God seeing thou hast such an evil heart, that thou hast the motions of the Spirit, to war against the motions of the Flesh.
uh av vvb np1 vvg pns21 vh2 d dt j-jn n1, cst pns21 vh2 dt n2 pp-f dt n1, p-acp n1 p-acp dt n2 pp-f dt n1.
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3. Pray unto God that his Spirit may do its office in thee, thou needest not pray thy heart to tempt thee to sin,
3. prey unto God that his Spirit may do its office in thee, thou Needest not pray thy heart to tempt thee to since,
crd n1 p-acp np1 cst po31 n1 vmb vdi po31 n1 p-acp pno21, pns21 vv2 xx vvi po21 n1 pc-acp vvi pno21 p-acp n1,
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but the Spirit needs intreaty to do its office in thy heart;
but the Spirit needs entreaty to do its office in thy heart;
cc-acp dt n1 vvz n1 pc-acp vdi po31 n1 p-acp po21 n1;
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do thou every day put up that request of David, Lord, withhold not thy Spirit from me;
do thou every day put up that request of David, Lord, withhold not thy Spirit from me;
vdb pns21 d n1 vvd a-acp d n1 pp-f np1, n1, vvb xx po21 n1 p-acp pno11;
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seeing every day I have sinful motions, let me every day have the motions of thy Spirit;
seeing every day I have sinful motions, let me every day have the motions of thy Spirit;
vvg d n1 pns11 vhb j n2, vvb pno11 d n1 vhb dt n2 pp-f po21 n1;
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seeing every day Satan perswades me to sin, let thy Spirit every day perswade me to good.
seeing every day Satan persuades me to since, let thy Spirit every day persuade me to good.
vvg d n1 np1 vvz pno11 p-acp n1, vvb po21 n1 d n1 vvi pno11 p-acp j.
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Sermon XVI.Sermon XVI.
n1 np1.
(21) sermon (DIV1)
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At Lawrence Jewry London, Decemb. 29. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, December 29. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
p-acp np1 np1 np1, np1 crd crd n1. crd n1 crd p-acp dt n1 n2 p-acp dt n1,
(21) sermon (DIV1)
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
cc dt n1 p-acp dt n1, cc d vbr j-jn dt crd p-acp dt n-jn, av cst pn22 vmbx vdi dt n2 cst pn22 vmd.
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I Come now to the third difference touching this conflict, in an unregenerate and a regenerate person,
I Come now to the third difference touching this conflict, in an unregenerate and a regenerate person,
pns11 vvb av p-acp dt ord n1 vvg d n1, p-acp dt j cc dt j-vvn n1,
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and that is in regard of time, concerning which, there are these particulars to be handled. 1. The time when this conflict begins. 2. The time of its continuance. 3. The time how often this conflict comes.
and that is in regard of time, Concerning which, there Are these particulars to be handled. 1. The time when this conflict begins. 2. The time of its Continuance. 3. The time how often this conflict comes.
cc d vbz p-acp n1 pp-f n1, vvg r-crq, pc-acp vbr d n2-j pc-acp vbi vvn. crd dt n1 c-crq d n1 vvz. crd dt n1 pp-f po31 n1. crd dt n1 c-crq av d n1 vvz.
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1. The conflict between natural conscience and sinne, may begin assoon as ever a man hath light of nature,
1. The conflict between natural conscience and sin, may begin As soon as ever a man hath Light of nature,
crd dt n1 p-acp j n1 cc n1, vmb vvi av c-acp av dt n1 vhz n1 pp-f n1,
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whilst a man is in an unregenerate estate.
while a man is in an unregenerate estate.
cs dt n1 vbz p-acp dt j n1.
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The Apostle tells you that the Gentiles which have not the Law, do by nature the things contained in the Law; The Apostle tells you that the Gentiles which have not the Law, do by nature the things contained in the Law;
dt n1 vvz pn22 d dt n2-j r-crq vhb xx dt n1, vdb p-acp n1 dt n2 vvn p-acp dt n1;
(21) sermon (DIV1)
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that is, natural conscience it carries the force of a Law with it, and hath power over them,
that is, natural conscience it carries the force of a Law with it, and hath power over them,
cst vbz, j n1 pn31 vvz dt n1 pp-f dt n1 p-acp pn31, cc vhz n1 p-acp pno32,
(21) sermon (DIV1)
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so that they shall not break out into many evils contrary to natures light;
so that they shall not break out into many evils contrary to nature's Light;
av cst pns32 vmb xx vvi av p-acp d n2-jn vvi p-acp ng1 n1;
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so that the time when a natural conscience may conflict against sin, may be whilest a man is in the gall of bitternesse,
so that the time when a natural conscience may conflict against since, may be whilst a man is in the Gall of bitterness,
av cst dt n1 c-crq dt j n1 vmb n1 p-acp n1, vmb vbi cs dt n1 vbz p-acp dt n1 pp-f n1,
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and in the bond of iniquity:
and in the bound of iniquity:
cc p-acp dt n1 pp-f n1:
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But the time when the Spirits conflict begins, is not till God brings you into the state of grace.
But the time when the Spirits conflict begins, is not till God brings you into the state of grace.
cc-acp dt n1 c-crq dt ng1 n1 vvz, vbz xx p-acp np1 vvz pn22 p-acp dt n1 pp-f n1.
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2. Touching the time of duration, how long this conflict continues; it lasts but a while, it is but a transient rebuke given in by conscience,
2. Touching the time of duration, how long this conflict continues; it lasts but a while, it is but a Transient rebuke given in by conscience,
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like unto a flash of lightning in a mans face, it comes suddenly, and is suddenly gone;
like unto a flash of lightning in a men face, it comes suddenly, and is suddenly gone;
av-j p-acp dt n1 pp-f n1 p-acp dt ng1 n1, pn31 vvz av-j, cc vbz av-j vvn;
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just so is that opposition which is in a mans natural conscience, either jovial meetings, or sensual delights will quickly deface, obliterate and extinguish the impressions of natural conscience:
just so is that opposition which is in a men natural conscience, either jovial meetings, or sensual delights will quickly deface, obliterate and extinguish the impressions of natural conscience:
av av vbz d n1 r-crq vbz p-acp dt ng1 j n1, d j n2, cc j n2 vmb av-j vvi, j cc vvi dt n2 pp-f j n1:
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But on the contrary, the conflict of the Spirit it is an abiding conflict, untill the regenerate part in some measure hath got the victory over that lust which it doth oppose;
But on the contrary, the conflict of the Spirit it is an abiding conflict, until the regenerate part in Some measure hath god the victory over that lust which it does oppose;
cc-acp p-acp dt n-jn, dt n1 pp-f dt n1 pn31 vbz dt j-vvg n1, c-acp dt j-vvn n1 p-acp d n1 vhz vvn dt n1 p-acp d n1 r-crq pn31 vdz vvi;
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it stayes with a man all his life-time, from the first day of his conversion, to the last day of his dissolution.
it stays with a man all his lifetime, from the First day of his conversion, to the last day of his dissolution.
pn31 vvz p-acp dt n1 d po31 n1, p-acp dt ord n1 pp-f po31 n1, p-acp dt ord n1 pp-f po31 n1.
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3. The conflict of a natural conscience, it comes but seldome, it checks a man but now and then, by fits and starts;
3. The conflict of a natural conscience, it comes but seldom, it Checks a man but now and then, by fits and starts;
crd dt n1 pp-f dt j n1, pn31 vvz p-acp av, pn31 vvz dt n1 p-acp av cc av, p-acp n2 cc vvz;
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as the Apostle Paul speaking of the Gentiles shewes, that their consciences between whiles accused them,
as the Apostle Paul speaking of the Gentiles shows, that their Consciences between while accused them,
c-acp dt n1 np1 vvg pp-f dt n2-j vvz, cst po32 n2 p-acp n1 vvd pno32,
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for so the words are to be read; the opposition in the unregenerate, it is not a constant opposition:
for so the words Are to be read; the opposition in the unregenerate, it is not a constant opposition:
c-acp av dt n2 vbr pc-acp vbi vvn; dt n1 p-acp dt j, pn31 vbz xx dt j n1:
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but the conflict of the Spirit it is an abiding conflict in the godly; and as it continues long, so it comes often;
but the conflict of the Spirit it is an abiding conflict in the godly; and as it continues long, so it comes often;
cc-acp dt n1 pp-f dt n1 pn31 vbz dt j-vvg n1 p-acp dt j; cc c-acp pn31 vvz av-j, av pn31 vvz av;
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hardly can a godly man be tempted to a grosse sin, but the Spirit will cast in a crosse suggestion to that sin;
hardly can a godly man be tempted to a gross since, but the Spirit will cast in a cross suggestion to that since;
av vmb dt j n1 vbi vvn p-acp dt j n1, cc-acp dt n1 vmb vvi p-acp dt j n1 p-acp d n1;
(21) sermon (DIV1)
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this is the third difference, whereby the conslict of the Spirit may be known from the conflict of a natural conscience.
this is the third difference, whereby the conflict of the Spirit may be known from the conflict of a natural conscience.
d vbz dt ord n1, c-crq dt n1 pp-f dt n1 vmb vbi vvn p-acp dt n1 pp-f dt j n1.
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4. It differs in regard of the principle, or moving cause, from whence this conflict arises, as:
4. It differs in regard of the principle, or moving cause, from whence this conflict arises, as:
crd pn31 vvz p-acp n1 pp-f dt n1, cc j-vvg n1, p-acp c-crq d n1 vvz, a-acp:
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1. The opposition that is in a natural conscience, it arises from a principle of slavish fear:
1. The opposition that is in a natural conscience, it arises from a principle of slavish Fear:
crd dt n1 cst vbz p-acp dt j n1, pn31 vvz p-acp dt n1 pp-f j n1:
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but the opposition that is in the godly from the Spirit, it comes from a principle of love to God, and hatred to sin; it appears thus:
but the opposition that is in the godly from the Spirit, it comes from a principle of love to God, and hatred to since; it appears thus:
cc-acp dt n1 cst vbz p-acp dt j p-acp dt n1, pn31 vvz p-acp dt n1 pp-f n1 p-acp np1, cc n1 p-acp n1; pn31 vvz av:
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2983
Cain he cries out, Oh (sayes he) my punishment is greater then I am able to bear. Cain he cries out, O (Says he) my punishment is greater then I am able to bear.
np1 pns31 vvz av, uh (vvz pns31) po11 n1 vbz jc cs pns11 vbm j pc-acp vvi.
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He complaines, not that his sin was greater then he was able to bear, but of his punishment.
He complains, not that his since was greater then he was able to bear, but of his punishment.
pns31 vvz, xx d po31 n1 vbds jc cs pns31 vbds j pc-acp vvi, cc-acp pp-f po31 n1.
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A wicked man that opposeth sinne from a natural conscience, may be compared to a thief that refuseth and abstaineth from stealing, not out of any hatred of theft,
A wicked man that Opposeth sin from a natural conscience, may be compared to a thief that Refuseth and abstaineth from stealing, not out of any hatred of theft,
dt j n1 cst vvz n1 p-acp dt j n1, vmb vbi vvn p-acp dt n1 cst vvz cc vvz p-acp vvg, xx av pp-f d n1 pp-f n1,
(21) sermon (DIV1)
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or out of any love to justice, but only because he is afraid of being hanged for his theft;
or out of any love to Justice, but only Because he is afraid of being hanged for his theft;
cc av pp-f d n1 p-acp n1, cc-acp av-j c-acp pns31 vbz j pp-f vbg vvn p-acp po31 n1;
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even so it is with wicked men, they abstain from sin and acting of sin, meerly out of slavish fear of hell and condemnation, not out of love to God.
even so it is with wicked men, they abstain from since and acting of since, merely out of slavish Fear of hell and condemnation, not out of love to God.
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I may further exemplisie it thus: you know there is this difference between a Collier and a cleanly man;
I may further exemplisie it thus: you know there is this difference between a Collier and a cleanly man;
pns11 vmb av-jc vvi pn31 av: pn22 vvb pc-acp vbz d n1 p-acp dt n1 cc dt j n1;
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a Collier will not touch charcole if they be burning coles, but he will touch them, though they be black coles;
a Collier will not touch charcoal if they be burning coals, but he will touch them, though they be black coals;
dt n1 vmb xx vvi n1 cs pns32 vbb vvg n2, cc-acp pns31 vmb vvi pno32, cs pns32 vbb j-jn n2;
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but a cleanly man will not touch them, neither as they are burning, nor black coles.
but a cleanly man will not touch them, neither as they Are burning, nor black coals.
cc-acp dt j n1 vmb xx vvi pno32, av-d c-acp pns32 vbr vvg, ccx j-jn n2.
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Wicked men will forbear sinne, because it is a cole of fire; but the godly will reluct at sin, because it is a black cole;
Wicked men will forbear sin, Because it is a coal of fire; but the godly will reluct At since, Because it is a black coal;
j n2 vmb vvi n1, c-acp pn31 vbz dt n1 pp-f n1; cc-acp dt j n1 vvn p-acp n1, c-acp pn31 vbz dt j-jn n1;
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they love God, and they hate sin, and therefore sayes the Apostle Paul, What I would that I do not,
they love God, and they hate since, and Therefore Says the Apostle Paul, What I would that I do not,
pns32 vvb np1, cc pns32 vvb n1, cc av vvz dt n1 np1, r-crq pns11 vmd cst pns11 vdb xx,
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2993
but what I hate that do I. but what I hate that do I.
cc-acp r-crq pns11 vvb cst vdb pns11.
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He doth not say, the evil I would not do, and the evil I would fain forbear; He does not say, the evil I would not do, and the evil I would fain forbear;
pns31 vdz xx vvi, dt n-jn pns11 vmd xx vdi, cc dt n-jn pns11 vmd av-j vvi;
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but the evil I hate, that I do.
but the evil I hate, that I do.
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Divines gather thence, that a godly man conflicts with corruption out of a hatred to corruption;
Divines gather thence, that a godly man conflicts with corruption out of a hatred to corruption;
vvz vvb av, cst dt j n1 n2 p-acp n1 av pp-f dt n1 p-acp n1;
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not because he feares the punishment, but hates the sin;
not Because he fears the punishment, but hates the since;
xx c-acp pns31 vvz dt n1, cc-acp vvz dt n1;
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wicked men reluct at sin, but it is not because they hate the evil of sin,
wicked men reluct At since, but it is not Because they hate the evil of since,
j n2 vvn p-acp n1, cc-acp pn31 vbz xx c-acp pns32 vvb dt n-jn pp-f n1,
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but because they fear the punishment thereof;
but Because they Fear the punishment thereof;
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as Balaam, he would not curse the people, yet it is said of him, that he loved the wages of unrighteousnesse;
as balaam, he would not curse the people, yet it is said of him, that he loved the wages of unrighteousness;
c-acp np1, pns31 vmd xx vvi dt n1, av pn31 vbz vvn pp-f pno31, cst pns31 vvd dt n2 pp-f n1;
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though he feared the punishment, yet he did not hate the sin. Godly men reluct at sin, from a principle of hatred thereof; though he feared the punishment, yet he did not hate the since. Godly men reluct At since, from a principle of hatred thereof;
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and there are four spiritual principles from whence the conflict of a godly man arises. 1. Because that sin it is against a holy God;
and there Are four spiritual principles from whence the conflict of a godly man arises. 1. Because that since it is against a holy God;
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and this was Josephs principle, How can I do this great wickednesse, and sin against God?
and this was Josephs principle, How can I do this great wickedness, and since against God?
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2. Because it is the breach of a holy Law;
2. Because it is the breach of a holy Law;
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thus Paul, What I hate, (sayes he) that I do; if then I do that which I would not, I consent unto the Law that it is good;
thus Paul, What I hate, (Says he) that I do; if then I do that which I would not, I consent unto the Law that it is good;
av np1, q-crq pns11 vvb, (vvz pns31) d pns11 vdb; cs av pns11 vdb d r-crq pns11 vmd xx, pns11 vvb p-acp dt n1 cst pn31 vbz j;
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as if he should say, I oppose sin out of the consent that is in my conscience unto ths Law, that it is good.
as if he should say, I oppose since out of the consent that is in my conscience unto this Law, that it is good.
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3. Another principle upon which the godly oppose sin, is a hatred to the very nature of sin it self;
3. another principle upon which the godly oppose since, is a hatred to the very nature of since it self;
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and thus David professes of himselfe, that through the precepts of God he got understanding, and therefore hated every false way.
and thus David Professes of himself, that through the Precepts of God he god understanding, and Therefore hated every false Way.
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4. He opposeth sin out of love to Jesus Christ;
4. He Opposeth since out of love to jesus christ;
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seeing that Christ died for sin, they will labour to die to sin, as the Apostle saith, The love of Christ constraineth us,
seeing that christ died for since, they will labour to die to since, as the Apostle Says, The love of christ constrains us,
vvg cst np1 vvd p-acp n1, pns32 vmb vvi pc-acp vvi p-acp n1, c-acp dt n1 vvz, dt n1 pp-f np1 vvz pno12,
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because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves,
Because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves,
c-acp pns12 av vvi, cst cs pi vvd p-acp d, av vbdr d j, cc cst pns31 vvd p-acp d, cst pns32 r-crq vvb, vmd xx av vvi p-acp px32,
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but unto him which died for them, and rose again. 5. The fifth difference is this;but unto him which died for them, and rose again. 5. The fifth difference is this;
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the conflict between the flesh and Spirit, and the conflict between natural conscience and sin, differ in regard of the event and issue thereof;
the conflict between the Flesh and Spirit, and the conflict between natural conscience and since, differ in regard of the event and issue thereof;
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and there is a fourfold different event and issue:
and there is a fourfold different event and issue:
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1. The issue of the conflict of a natural conscience and sin is this, that it leaves a man unquiet, and the sin unmortified;
1. The issue of the conflict of a natural conscience and since is this, that it leaves a man unquiet, and the since unmortified;
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and this was the very case of Judas, his conscience told him that he had sinned in betraying his Master, and this was the very case of Judas, his conscience told him that he had sinned in betraying his Master,
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and thereupon he was so troubled, that he went and hanged himselfe, yet notwithstanding his sinne remained unmortified;
and thereupon he was so troubled, that he went and hanged himself, yet notwithstanding his sin remained unmortified;
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but it is contrary with the Spirits conflict, that not only quiets the minde, but mortifies the sin,
but it is contrary with the Spirits conflict, that not only quiets the mind, but Mortifies the since,
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and therefore you finde the Apostle after he had been speaking of the Spirits conflict with the flesh, telling you, That the fruit of the Spirit is joy and peace;
and Therefore you find the Apostle After he had been speaking of the Spirits conflict with the Flesh, telling you, That the fruit of the Spirit is joy and peace;
cc av pn22 vvb dt n1 c-acp pns31 vhd vbn vvg pp-f dt ng1 n1 p-acp dt n1, vvg pn22, cst dt n1 pp-f dt n1 vbz n1 cc n1;
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this was the issue of the conflict of the Spirit, it will not only quiet the minde, but kill the sinne;
this was the issue of the conflict of the Spirit, it will not only quiet the mind, but kill the sin;
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If ye through the Spirit do mortify the deeds of the body, ye shall live. If you through the Spirit do mortify the Deeds of the body, you shall live.
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2. Another event of the conflict of natural conscience is, that the unruly affections of a man, they are too hard for a natural conscience to oppose and subdue.
2. another event of the conflict of natural conscience is, that the unruly affections of a man, they Are too hard for a natural conscience to oppose and subdue.
crd j-jn n1 pp-f dt n1 pp-f j n1 vbz, cst dt j n2 pp-f dt n1, pns32 vbr av j c-acp dt j n1 pc-acp vvi cc vvi.
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Wicked men will many times contend with sin;
Wicked men will many times contend with since;
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but mark the issue, and you shall finde, that the strong inclinations of their hearts to sin, do overcome them.
but mark the issue, and you shall find, that the strong inclinations of their hearts to since, do overcome them.
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I shall give you three instances hereof, in Saul, Pilate and Pharaoh. — As for Saul, his conscience told him that he did ill in pursuing David, and his conscience constrained him to confesse that David was more righteous then he,
I shall give you three instances hereof, in Saul, Pilate and Pharaoh. — As for Saul, his conscience told him that he did ill in pursuing David, and his conscience constrained him to confess that David was more righteous then he,
pns11 vmb vvi pn22 crd n2 av, p-acp np1, np1 cc np1. — p-acp p-acp np1, po31 n1 vvd pno31 cst pns31 vdd av-jn p-acp vvg np1, cc po31 n1 vvn pno31 pc-acp vvi d np1 vbds av-dc j cs pns31,
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and that he had done wickedly in pursuing his life; and yet notwithstanding all this, Sauls unruly affections did overmaster Sauls unquiet conscience;
and that he had done wickedly in pursuing his life; and yet notwithstanding all this, Saul's unruly affections did overmaster Saul's unquiet conscience;
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his ambition of the kingdom caused him yet to go on further in the pursuit of David. — So Pilate his conscience told him, that Jesus Christ whom he was to judge was an innocent person,
his ambition of the Kingdom caused him yet to go on further in the pursuit of David. — So Pilate his conscience told him, that jesus christ whom he was to judge was an innocent person,
po31 n1 pp-f dt n1 vvd pno31 av pc-acp vvi p-acp jc p-acp dt n1 pp-f np1. — av np1 po31 n1 vvd pno31, cst np1 np1 r-crq pns31 vbds p-acp n1 vbds dt j-jn n1,
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and therefore he washed his hands, and told the people that he found no cause of death in him;
and Therefore he washed his hands, and told the people that he found no cause of death in him;
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this was his conscience, but his ambitious affections did overpower it, fearing lest he should hereby lose Cesars favour;
this was his conscience, but his ambitious affections did overpower it, fearing lest he should hereby loose Caesars favour;
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If thou let this man go (say the people) thou art not Cesars friend; he feared this saying of the people, If thou let this man go (say the people) thou art not Caesars friend; he feared this saying of the people,
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and therefore went against his conscience.
and Therefore went against his conscience.
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— And so also Pharaoh, his conscience told him that he did wickedly in disobeying Gods command,
— And so also Pharaoh, his conscience told him that he did wickedly in disobeying God's command,
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for letting the children of Israel go, and he confesseth that he had sinned and done wickedly in the Lords sight,
for letting the children of Israel go, and he Confesses that he had sinned and done wickedly in the lords sighed,
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and begged Moses to pray for him:
and begged Moses to pray for him:
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but observe, Pharaohs ambitious affections did over-master his conscience, and therefore when the plage was over, he would continue in sinne still.
but observe, Pharaohs ambitious affections did overmaster his conscience, and Therefore when the plague was over, he would continue in sin still.
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— But when the Spirit of God comes to conflict with the lusts of the flesh,
— But when the Spirit of God comes to conflict with the Lustiest of the Flesh,
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though the affections be unbridled and unruly, yet in time the Spirit of God will check and curb them, and overcome;
though the affections be unbridled and unruly, yet in time the Spirit of God will check and curb them, and overcome;
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though the Spirit cannot throw them out, yet it will throw them down, as the Apostle Paul speaks, I keep under my body, and bring it into subjection.
though the Spirit cannot throw them out, yet it will throw them down, as the Apostle Paul speaks, I keep under my body, and bring it into subjection.
cs dt n1 vmbx vvi pno32 av, av pn31 vmb vvi pno32 a-acp, c-acp dt n1 np1 vvz, pns11 vvb p-acp po11 n1, cc vvb pn31 p-acp n1.
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A godly man thus deals with sinne, though he cannot give it an utter extirpation, yet he will indeavour to bring it into subjection. A godly man thus deals with sin, though he cannot give it an utter extirpation, yet he will endeavour to bring it into subjection.
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2. Natural conscience in opposing sin, it rests contented with a bare restraint of the Act,
2. Natural conscience in opposing since, it rests contented with a bore restraint of the Act,
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though there be no mortification of the vicious inclination.
though there be no mortification of the vicious inclination.
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As it was with Pharaoh, when the plagues were upon him, then conscience wrought, but yet his sin was not at all subdued, but onely restrained;
As it was with Pharaoh, when the plagues were upon him, then conscience wrought, but yet his since was not At all subdued, but only restrained;
p-acp pn31 vbds p-acp np1, c-crq dt n2 vbdr p-acp pno31, cs n1 vvd, cc-acp av po31 n1 vbds xx p-acp d vvn, cc-acp av-j vvn;
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and therefore sayes the Text, When Pharaoh saw that there was respite, he hardened his heart,
and Therefore Says the Text, When Pharaoh saw that there was respite, he hardened his heart,
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and hearkened not unto them, as the Lord had said; and harkened not unto them, as the Lord had said;
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And so Haman, when he saw that Mordecai his mortal enemy was preferred by the King;
And so Haman, when he saw that Mordecai his Mortal enemy was preferred by the King;
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when he saw that he was taken into royal favour, it is said that he refrained himselfe, that is, he would not now attempt to destroy him;
when he saw that he was taken into royal favour, it is said that he refrained himself, that is, he would not now attempt to destroy him;
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and though he refrained himself, yet his revengefull disposition remained still unmortified. Thus a drunkard may be outwardly restrained, and yet his drunken inclination remain. and though he refrained himself, yet his revengeful disposition remained still unmortified. Thus a drunkard may be outwardly restrained, and yet his drunken inclination remain.
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But the Spirit of God in its conflict, it doth not only restrain the act, but also weakens, and suppresses the inclination;
But the Spirit of God in its conflict, it does not only restrain the act, but also weakens, and suppresses the inclination;
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If ye through the Spirit do mortify the deeds of the flesh, ye shall live; there is the mortifying of the act of sin;If you through the Spirit do mortify the Deeds of the Flesh, you shall live; there is the mortifying of the act of since;
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and thus also we are commanded to mortify our members which are upon the earth, as fornication, uncleannesse, inordinate affections, evill concupiscence, and covetousnesse;
and thus also we Are commanded to mortify our members which Are upon the earth, as fornication, uncleanness, inordinate affections, evil concupiscence, and covetousness;
cc av av pns12 vbr vvn p-acp vvi po12 n2 r-crq vbr p-acp dt n1, c-acp n1, n1, j n2, j-jn n1, cc n1;
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and again, to crucify the affections and lusts; and again, to crucify the affections and Lustiest;
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that is, not onely to restrain the act of sinne, but to kill and mortify the sinful inclination. that is, not only to restrain the act of sin, but to kill and mortify the sinful inclination.
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4. And lastly, natural conscience conflicting with sin, it works not more watchfulness in a man against the assaults of sin for the time to come,
4. And lastly, natural conscience conflicting with since, it works not more watchfulness in a man against the assaults of since for the time to come,
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but the Spirit of God when that conflicts with a sin this day, it makes him watchful against all sinne the next day, and all his dayes;
but the Spirit of God when that conflicts with a since this day, it makes him watchful against all sin the next day, and all his days;
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and thus you have the third Quere dispatched, touching the difference that is between the conflict of the flesh and the Spirit,
and thus you have the third Quere dispatched, touching the difference that is between the conflict of the Flesh and the Spirit,
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and that combate which is onely between the naturall conscience of an unregenerate man, and his lusts.
and that combat which is only between the natural conscience of an unregenerate man, and his Lustiest.
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What rules may be given, seeing the Spirit doth conflict against the flesh in us, that by the following of them we may be able to prevail against the motions of the flesh to sinne?
What rules may be given, seeing the Spirit does conflict against the Flesh in us, that by the following of them we may be able to prevail against the motions of the Flesh to sin?
q-crq n2 vmb vbi vvn, vvg dt n1 vdz n1 p-acp dt n1 p-acp pno12, cst p-acp dt vvg pp-f pno32 pns12 vmb vbi j pc-acp vvi p-acp dt n2 pp-f dt n1 p-acp n1?
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This is a practicall, and an usefull question; and for answer thereto, I shall give you five directions.
This is a practical, and an useful question; and for answer thereto, I shall give you five directions.
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1. Listen to what conscience shall say to you, when you are tempted to any sin;
1. Listen to what conscience shall say to you, when you Are tempted to any since;
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conscience, it is Gods spie, mans overseer, and the Spirits officer:
conscience, it is God's spy, men overseer, and the Spirits officer:
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and in hearkening to its checks you take a ready way to imbrace the Spirits motions,
and in Harkening to its Checks you take a ready Way to embrace the Spirits motions,
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and deaf your ear to the motions of sin;
and deaf your ear to the motions of since;
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it is the Spirits office not only to witnesse with our Spirits, but also to check and rebuke us for sin with our spirits;
it is the Spirits office not only to witness with our Spirits, but also to check and rebuke us for since with our spirits;
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therefore hearken to what your own conscience shall speak, whether it will solicite thee after this manner, saying,
Therefore harken to what your own conscience shall speak, whither it will solicit thee After this manner, saying,
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Why wilt thou dishonour so good a God, hazzard thy precious soul, and break a good Law? As sin gives a wound to conscience:
Why wilt thou dishonour so good a God, hazard thy precious soul, and break a good Law? As since gives a wound to conscience:
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so conscience awakened, enlightened, and sanctified gives a great check to sinne, that it shall not reign in a cihlde of God.
so conscience awakened, enlightened, and sanctified gives a great check to sin, that it shall not Reign in a cihlde of God.
av n1 vvn, vvn, cc j-vvn vvz dt j n1 p-acp n1, cst pn31 vmb xx vvi p-acp dt n1 pp-f np1.
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2. If you would have the Spirit prevail over the flesh, then be sure you minister no occasion of sin unto the flesh,
2. If you would have the Spirit prevail over the Flesh, then be sure you minister no occasion of since unto the Flesh,
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lest from vicious motions there come sinful actions.
lest from vicious motions there come sinful actions.
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This rule the Apostle gives to the Galatians, exhorting them not to use their liberty for an occasion to the flesh;
This Rule the Apostle gives to the Galatians, exhorting them not to use their liberty for an occasion to the Flesh;
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that is, do nothing which may administer an occasion to the flesh, to take hold on you.
that is, do nothing which may administer an occasion to the Flesh, to take hold on you.
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It is true, the flesh can sinne without an occasion, and a man may be an adulterer though he never saw a woman,
It is true, the Flesh can sin without an occasion, and a man may be an adulterer though he never saw a woman,
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and a man may be a thief though he never stole, and a murtherer though he never spilt blood;
and a man may be a thief though he never stole, and a murderer though he never spilled blood;
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but occasions to sin they do the more strengthen corrupt nature, as the Philosophers tells us that acts do strengthen habits:
but occasions to since they do the more strengthen corrupt nature, as the Philosophers tells us that acts do strengthen habits:
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so the more thou acts sin, the more strength it gathers;
so the more thou acts since, the more strength it gathers;
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and hence it was, that the Nazarites who were forbidden to drink wine, were also forbidden to eat any thing that came of the Vine-tree;
and hence it was, that the nazarites who were forbidden to drink wine, were also forbidden to eat any thing that Come of the Vine-tree;
cc av pn31 vbds, cst dt np1 r-crq vbdr vvn pc-acp vvi n1, vbdr av vvn pc-acp vvi d n1 cst vvd pp-f dt n1;
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they were not to eat the raisin nor the husk of the grape, that an occasion of sinne might not be admitted to them.
they were not to eat the raisin nor the husk of the grape, that an occasion of sin might not be admitted to them.
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And the wise man shewing the mischief of whoredome, exhorts not to come near the dore of her house;
And the wise man showing the mischief of whoredom, exhorts not to come near the door of her house;
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it is no sinne in it selfe to come nigh any ones dore;
it is no sin in it self to come High any ones door;
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but because being nigh the dore of an harlot, may occasion and stirre up unclean thoughts and lustful desires,
but Because being High the door of an harlot, may occasion and stir up unclean thoughts and lustful Desires,
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therefore we are commanded not to come near her dore.
Therefore we Are commanded not to come near her door.
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It is observable, that God would not be called Baali, but Ishi: there was no harm in the word Baali, for it signified in the common use of the word my Husband, as Isai: 54.5. Thy Maker is thy husband.
It is observable, that God would not be called Baal, but Ishi: there was no harm in the word Baal, for it signified in the Common use of the word my Husband, as Isaiah: 54.5. Thy Maker is thy husband.
pn31 vbz j, cst np1 vmd xx vbi vvn np1, p-acp np1: a-acp vbds dx n1 p-acp dt n1 np1, p-acp pn31 vvd p-acp dt j n1 pp-f dt n1 po11 n1, c-acp np1: crd. po21 n1 vbz po21 n1.
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It is in the Hebrew thy Baal, i. e. thy Lord or husband, but this is forbidden, that so the name of an Idol continued amongst them (for they usually called their Idols Baalim ) might be no allurement to idolatry.
It is in the Hebrew thy Baal, i. e. thy Lord or husband, but this is forbidden, that so the name of an Idol continued among them (for they usually called their Idols Baalim) might be no allurement to idolatry.
pn31 vbz p-acp dt njp po21 np1, uh. sy. po21 n1 cc n1, cc-acp d vbz vvn, cst av dt n1 pp-f dt n1 vvd p-acp pno32 (c-acp pns32 av-j vvd po32 n2 fw-la) vmd vbi dx n1 p-acp n1.
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To this purpose Divines make much use of that place in Deuteron. 25.13. where it is said, Thou shalt not have in thy bag divers weights, a great and a small;
To this purpose Divines make much use of that place in Deuteron. 25.13. where it is said, Thou shalt not have in thy bag diverse weights, a great and a small;
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the having of these weights in the bag, you would think to be no sinne;
the having of these weights in the bag, you would think to be no sin;
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you will say, though I have them in my house, yet I never buy nor sell by them, you may say they are only in my bag, not in my scale;
you will say, though I have them in my house, yet I never buy nor fell by them, you may say they Are only in my bag, not in my scale;
pn22 vmb vvi, cs pns11 vhb pno32 p-acp po11 n1, av pns11 av-x vvi ccx vvi p-acp pno32, pn22 vmb vvi pns32 vbr av-j p-acp po11 n1, xx p-acp po11 n1;
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but sayes God, Thou shalt not have them in thy bag, lest it be a temptation to thee to bring them from thy bag into thy scale.
but Says God, Thou shalt not have them in thy bag, lest it be a temptation to thee to bring them from thy bag into thy scale.
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So the Israelites were commanded not to eat swines flesh, Levit. 11.7,8. Now you shall read in Isaiah 65.4. how the Lord blames the Israelites for two things, They eat swines flesh, (sayes he) and the broth of abominable things are in their vessels;
So the Israelites were commanded not to eat Swine Flesh, Levit. 11.7,8. Now you shall read in Isaiah 65.4. how the Lord blames the Israelites for two things, They eat Swine Flesh, (Says he) and the broth of abominable things Are in their vessels;
av dt np1 vbdr vvn xx pc-acp vvi ng1 n1, np1 crd. av pn22 vmb vvi p-acp np1 crd. c-crq dt n1 vvz dt np1 p-acp crd n2, pns32 vvb ng1 n1, (vvz pns31) cc dt n1 pp-f j n2 vbr p-acp po32 n2;
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God did onely forbid the eating of swines flesh, and yet here he condemns the broth also.
God did only forbid the eating of Swine Flesh, and yet Here he condemns the broth also.
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And why? but because the eating of the broth, might be a temptation to them to eat the flesh also;
And why? but Because the eating of the broth, might be a temptation to them to eat the Flesh also;
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therefore take heed that you minister no occasion to the flesh, lest you be intangled thereby. —
Therefore take heed that you minister no occasion to the Flesh, lest you be entangled thereby. —
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An example you have of this related by Augustine of one Allipius, that was drawn by importunity of friends to be present at the Gladiatory games of the Romanes, but being there resolved to shut his eyes all the while, that so though he was present in body,
an Exampl you have of this related by Augustine of one Allipius, that was drawn by importunity of Friends to be present At the Gladiatory games of the Romans, but being there resolved to shut his eyes all the while, that so though he was present in body,
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yet he might be absent in heart, but upon a great shout the people gave at the fail of one of the Combatants, he opened his eyes,
yet he might be absent in heart, but upon a great shout the people gave At the fail of one of the Combatants, he opened his eyes,
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and became an approver of that bloody and barbarous spectacle; and therefore take heed of yielding to occasions of sin.
and became an approver of that bloody and barbarous spectacle; and Therefore take heed of yielding to occasions of since.
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3. If you would not have the flesh prevaile against the Spirit, roll not sinne in your thoughts and contemplations;
3. If you would not have the Flesh prevail against the Spirit, roll not sin in your thoughts and contemplations;
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rolling of sinne in the fancie and speculation, is that which weakens the Spirits motions and workings,
rolling of sin in the fancy and speculation, is that which weakens the Spirits motions and workings,
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and doth strengthen the motions of sinne in thy heart.
and does strengthen the motions of sin in thy heart.
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— This the Prophet Ezekiel speaks of in Chap. 23. and verse 19. She multiplied her whoredomes in calling to remembrance the dayes of her youth; — This the Prophet Ezekielem speaks of in Chap. 23. and verse 19. She multiplied her whoredoms in calling to remembrance the days of her youth;
— d dt n1 np1 vvz pp-f p-acp np1 crd cc n1 crd pns31 vvd po31 n2 p-acp vvg p-acp n1 dt n2 pp-f po31 n1;
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bodily uncleannesse is caused by contemplating the sinne in ones minde, and is the way to fence thy heart against the Spirits motions.
bodily uncleanness is caused by contemplating the sin in ones mind, and is the Way to fence thy heart against the Spirits motions.
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4. If you would have the Spirit prevail, resist and conflict with your lusts timely; do not stay too long before you beginne to conflict:
4. If you would have the Spirit prevail, resist and conflict with your Lustiest timely; do not stay too long before you begin to conflict:
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many times men stay so long before they beginne, that they are vanquisht before they fight.
many times men stay so long before they begin, that they Are vanquished before they fight.
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Be ready therefore to oppose sin in the birth;
Be ready Therefore to oppose since in the birth;
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do as Pharaoh, who would not let the children of the Hebrewes grow to men of yeares,
do as Pharaoh, who would not let the children of the Hebrews grow to men of Years,
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but killed them assoon as they were born: so deal thou by thy sinnes. 5. Cherish and entertain the Spirits motions;
but killed them As soon as they were born: so deal thou by thy Sins. 5. Cherish and entertain the Spirits motions;
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whensoever you finde them disswade you from sinne, let the motions of the Spirit be within, whensoever you find them dissuade you from sin, let the motions of the Spirit be within,
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and they will keep the motions of the flesh without. 6. Entertain no Treaty with sinne;
and they will keep the motions of the Flesh without. 6. Entertain no Treaty with sin;
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if you parley with sinne, you have reason to suspect the conquest; the flesh is a mortal enemy, and you must either kill or be killed.
if you parley with sin, you have reason to suspect the conquest; the Flesh is a Mortal enemy, and you must either kill or be killed.
cs pn22 vvb p-acp n1, pn22 vhb n1 pc-acp vvi dt n1; dt n1 vbz dt j-jn n1, cc pn22 vmb av-d vvi cc vbi vvn.
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There is no Treaty of Peace to be obtained betwen the flesh and the Spirit; this combate is of such a nature, that there is neither a Treaty of Peace,
There is no Treaty of Peace to be obtained between the Flesh and the Spirit; this combat is of such a nature, that there is neither a Treaty of Peace,
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nor a cessation of armes all your lifelong.
nor a cessation of arms all your lifelong.
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It is a notable observation if you compare the first of the Galatians, verse 16. with the twenty sixth of the Acts, verse 19. In the Galatians you there read the story of Pauls conversion,
It is a notable observation if you compare the First of the Galatians, verse 16. with the twenty sixth of the Acts, verse 19. In the Galatians you there read the story of Paul's conversion,
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and sayes he, Immediately I conferred not with flesh and blood;
and Says he, Immediately I conferred not with Flesh and blood;
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that is, with my corrupt heart, what dangers I should meet with, and what hazards I should go through;
that is, with my corrupt heart, what dangers I should meet with, and what hazards I should go through;
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and in the Acts, where you have Paul relating the same story to King Agrippa; he sayes, Oh King, I was not disobedient to the heavenly vision.
and in the Acts, where you have Paul relating the same story to King Agrippa; he Says, O King, I was not disobedient to the heavenly vision.
cc p-acp dt n2, c-crq pn22 vhb np1 vvg dt d n1 p-acp n1 np1; pns31 vvz, uh n1, pns11 vbds xx j p-acp dt j n1.
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To note, sayes a learned man, that consulting and debating with flesh and blood, it is a kinde of disobedience to the heavenly vision;
To note, Says a learned man, that consulting and debating with Flesh and blood, it is a kind of disobedience to the heavenly vision;
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though thou doest not yield to the flesh, yet it is a kinde of disobedience to consult with the flesh:
though thou dost not yield to the Flesh, yet it is a kind of disobedience to consult with the Flesh:
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and therefore never enter into a Treaty with thy sinne. 7. Resist sinne impartially, that is, every sinne; and do this in sincerity:
and Therefore never enter into a Treaty with thy sin. 7. Resist sin impartially, that is, every sin; and do this in sincerity:
cc av av-x vvi p-acp dt n1 p-acp po21 n1. crd vvb n1 av-j, cst vbz, d n1; cc vdb d p-acp n1:
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if thou wilt hate the garment spotted with the flesh, then also thou wilt hate the flesh.
if thou wilt hate the garment spotted with the Flesh, then also thou wilt hate the Flesh.
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Herod did many things, but left not his Herodias. Herod did many things, but left not his Herodias.
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Serm. XVIII.Sermon XVIII.
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At Lawrence Jewry London, Januar. 5. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, January 5. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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I Proceed now to the cause of this conflict, whence it is that the flesh lusteth against the Spirit,
I Proceed now to the cause of this conflict, whence it is that the Flesh Lusteth against the Spirit,
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and the Spirit against the flesh; and the Apostle assignes the reson, these being contrary the one to the other.
and the Spirit against the Flesh; and the Apostle assigns the Reason's, these being contrary the one to the other.
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The words need not much explaining, only the saying of the Apostle, when he tells you that the flesh and the Spirit are in the same man,
The words need not much explaining, only the saying of the Apostle, when he tells you that the Flesh and the Spirit Are in the same man,
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and that these are contrary the one to the other;
and that these Are contrary the one to the other;
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Touching which I shall lay down this conclusion, That contraries may be found in the same subject.
Touching which I shall lay down this conclusion, That contraries may be found in the same Subject.
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It is true that contraries cannot be in the same subject, in an intense and highest degree,
It is true that contraries cannot be in the same Subject, in an intense and highest degree,
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but they may be in a lesser and lower degree; and thus it is here.
but they may be in a lesser and lower degree; and thus it is Here.
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The Apostle tells you of the flesh and the Spirit in the same regenerate man, and of these being contrary the one to the other, that is, not in the highest,
The Apostle tells you of the Flesh and the Spirit in the same regenerate man, and of these being contrary the one to the other, that is, not in the highest,
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but in a more remisse degree;
but in a more remiss degree;
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In the highest degree they cannot be found, because in heaven there is perfect grace without sin,
In the highest degree they cannot be found, Because in heaven there is perfect grace without since,
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and in hell there is all sin and no grace;
and in hell there is all since and no grace;
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but on earth, we are partly sinful, ann partly gracious, and therefore these two contrarieties being in a regenerate man in a more remisse degree, they may be very fairly consistent.
but on earth, we Are partly sinful, ann partly gracious, and Therefore these two contrarieties being in a regenerate man in a more remiss degree, they may be very fairly consistent.
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These two are contrary the one to the other;
These two Are contrary the one to the other;
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it is impossible to conceive a more bitter opposition and direct contrariety between any thing in the world,
it is impossible to conceive a more bitter opposition and Direct contrariety between any thing in the world,
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then between the flesh and the Spirit;
then between the Flesh and the Spirit;
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there is not more contrariety between light and darknesse, between heaven and hell, fire and water,
there is not more contrariety between Light and darkness, between heaven and hell, fire and water,
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then between the flesh and the Spirit. Contrariety, it is more then enmity; enemies may be reconciled, but contraries never;
then between the Flesh and the Spirit. Contrariety, it is more then enmity; enemies may be reconciled, but contraries never;
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indeed one contrary may expell another, but one contrary cannot be reconciled to another; water may quench fire, but it cannot be reconciled to fire;
indeed one contrary may expel Another, but one contrary cannot be reconciled to Another; water may quench fire, but it cannot be reconciled to fire;
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and light may expell darknesse, but they are not to be reconciled.
and Light may expel darkness, but they Are not to be reconciled.
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The contrariety of the flesh against the Spirit consists in this, that whatsoever good the Spirit wills, the flesh wills;
The contrariety of the Flesh against the Spirit consists in this, that whatsoever good the Spirit wills, the Flesh wills;
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and what good the Spirit excites to, the Spirit disswades from; this is the contrariety, and this is the cause of the conflict in regenerate men. The Doctrine is this:
and what good the Spirit excites to, the Spirit dissuades from; this is the contrariety, and this is the cause of the conflict in regenerate men. The Doctrine is this:
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That there is a mutual and irreconcileable contrariety between the flesh and the Spirit, between nature and grace, in the hearts of regenerate men.
That there is a mutual and Irreconcilable contrariety between the Flesh and the Spirit, between nature and grace, in the hearts of regenerate men.
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I call it a mutual contrariety, because it is not a single opposition, the flesh is against the Spirit,
I call it a mutual contrariety, Because it is not a single opposition, the Flesh is against the Spirit,
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and the Spirit against the flesh;
and the Spirit against the Flesh;
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and then I call it an irreconcileable contrariety, because though enemies may be reconciled, yet contraries never.
and then I call it an Irreconcilable contrariety, Because though enemies may be reconciled, yet contraries never.
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In the handling of which point, I shall onely demonstrate the truth of it, and then conclude with a practical application.
In the handling of which point, I shall only demonstrate the truth of it, and then conclude with a practical application.
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And first, this contrariety appears by the contrary names given both to the flesh and Spirit in Scripture,
And First, this contrariety appears by the contrary names given both to the Flesh and Spirit in Scripture,
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as here in the Text corruption it is called flesh, and grace is called the Spirit;
as Here in the Text corruption it is called Flesh, and grace is called the Spirit;
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corruption is called darknesse, but grace is called light.
corruption is called darkness, but grace is called Light.
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Rom. 13 12. It is called a law of death, but grace is called the law of the Spirit of life, Rom. 8.2. Corruption is called filthinesse of the flesh, 2 Cor. 7.1. but grace is called purity of spirit. 1 Tim. 4.12. Rom. 13 12. It is called a law of death, but grace is called the law of the Spirit of life, Rom. 8.2. Corruption is called filthiness of the Flesh, 2 Cor. 7.1. but grace is called purity of Spirit. 1 Tim. 4.12.
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So that by the these contrary names given both to the flesh and the Spirit, the contrariety of both is set out.
So that by the these contrary names given both to the Flesh and the Spirit, the contrariety of both is Set out.
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2. They are both contrary principled and origined; for, First, corruption it is called the work of the devill;
2. They Are both contrary principled and origin; for, First, corruption it is called the work of the Devil;
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and, For this purpose was the Son of God manifested, that he might destroy the works of the devil, John 3.8. but grace is called the work of God, Phil. 1.6. Again, corruption it is called the lust of the devil, John 8.44. but grace is called the fruit of the Spirit, Gal. 5.22. so that these proceed from a contrary original.
and, For this purpose was the Son of God manifested, that he might destroy the works of the Devil, John 3.8. but grace is called the work of God, Philip 1.6. Again, corruption it is called the lust of the Devil, John 8.44. but grace is called the fruit of the Spirit, Gal. 5.22. so that these proceed from a contrary original.
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That which is born of the flesh, is flesh; and that which is born of the Spirit, is Spirit. That which is born of the Flesh, is Flesh; and that which is born of the Spirit, is Spirit.
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3. They have contrary acts and contrary uses; 3. They have contrary acts and contrary uses;
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the flesh is said to lust against the Spirit, and the Spirit against the flesh, they are contrary in their works;
the Flesh is said to lust against the Spirit, and the Spirit against the Flesh, they Are contrary in their works;
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and hence in Scripture, sin it is called a work contrary to God;
and hence in Scripture, sin it is called a work contrary to God;
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sin makes a man walk contrary to God, but the Spirit drawes a man to walk in the wayes of God; since makes a man walk contrary to God, but the Spirit draws a man to walk in the ways of God;
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sinne is the Dalilah that will never let a man alone, but presse him with importunity to yield to the temptations thereof.
sin is the Delilah that will never let a man alone, but press him with importunity to yield to the temptations thereof.
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4. They are contrary in their ends and issues;
4. They Are contrary in their ends and issues;
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the end of the flesh is to damne the soul, but the Spirit its motions and workings are to save the soule.
the end of the Flesh is to damn the soul, but the Spirit its motions and workings Are to save the soul.
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We are commanded to abstain from fleshly lusts, which warre against the soule; and the Apostle tells us, That if we live after the flesh, we shall die:
We Are commanded to abstain from fleshly Lustiest, which war against the soul; and the Apostle tells us, That if we live After the Flesh, we shall die:
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but if we through the Spirit do mortify the deeds of the body, we shall live. but if we through the Spirit do mortify the Deeds of the body, we shall live.
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The tendency of sin is unto death, but of grace unto eternal life. The tendency of since is unto death, but of grace unto Eternal life.
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And therefore saith the same Apostle, The law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death.
And Therefore Says the same Apostle, The law of the Spirit of life in christ jesus, hath made me free from the law of since and death.
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Upon these demonstrations it appears the flesh and the Spirit are contrary the one to the other. Of instruction. Upon these demonstrations it appears the Flesh and the Spirit Are contrary the one to the other. Of instruction.
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If so be these are contrary the one to the other, first, let us consider the contrariety of the flesh against the Spirit,
If so be these Are contrary the one to the other, First, let us Consider the contrariety of the Flesh against the Spirit,
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and thence learn these three inclinations.
and thence Learn these three inclinations.
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1. Learn to admire the free grace and mercy of God, that notwithstanding this contrariety of the flesh against the Spirit in thee,
1. Learn to admire the free grace and mercy of God, that notwithstanding this contrariety of the Flesh against the Spirit in thee,
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yet that this should not stirre up anger and fury in God, but rather pity and mercy;
yet that this should not stir up anger and fury in God, but rather pity and mercy;
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herein is Gods great love shewed to his people.
herein is God's great love showed to his people.
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God doth to us as we would do to a man that hath taken poyson, we pity such a man;
God does to us as we would do to a man that hath taken poison, we pity such a man;
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but poison in a tode that we hate:
but poison in a toad that we hate:
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when God sees sinne in his people, tormenting them as poison in the body, though they have such sinful natures, and so contrary to grace;
when God sees sin in his people, tormenting them as poison in the body, though they have such sinful nature's, and so contrary to grace;
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yet this stirres not up fury, but favour, and pity in God. It is a note worth your observation, by comparing two Scriptures together, Gen. 6.5,6. with Gen. 8.21.
yet this stirs not up fury, but favour, and pity in God. It is a note worth your observation, by comparing two Scriptures together, Gen. 6.5,6. with Gen. 8.21.
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In the sixth of Genesis, it is said there that the Lord saw that the imaginations of mans heart were evill,
In the sixth of Genesis, it is said there that the Lord saw that the Imaginations of men heart were evil,
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and only evill, and that continually; and therefore saith God, I will destroy man from the earth;
and only evil, and that continually; and Therefore Says God, I will destroy man from the earth;
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there their corrupt nature, and the issues and acts of it provoked God to fury; but compare that place with Chapt. 8.21.
there their corrupt nature, and the issues and acts of it provoked God to fury; but compare that place with Chapter 8.21.
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and there you read that God will not any more curse the ground for mans sake,
and there you read that God will not any more curse the ground for men sake,
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because the imagination of his heart is evill from his youth;
Because the imagination of his heart is evil from his youth;
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this is a strange reason, one would think it should be on the contrary, but God doth not bring a curse,
this is a strange reason, one would think it should be on the contrary, but God does not bring a curse,
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but annexeth a promise, as if he should say, though I might destroy man as I did in the flood,
but annexeth a promise, as if he should say, though I might destroy man as I did in the flood,
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yet I will not do it, though the imagination of his heart be evill, and that continually;
yet I will not do it, though the imagination of his heart be evil, and that continually;
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no, though his heart be so bad:
no, though his heart be so bad:
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this should teach us to admire the grace of God, that notwithstanding the contrariety of our natures unto holinesse,
this should teach us to admire the grace of God, that notwithstanding the contrariety of our nature's unto holiness,
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yet that this should not stirre up fury, but rather pity and mercy in God to us.
yet that this should not stir up fury, but rather pity and mercy in God to us.
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2. Learn to admire the grace and mercy of God, that notwithstanding the contrariety that is in our natures against the Spirit, that yet there is an irresistiblenesse in the Spirits working converting grace, that the Spirit should conquer a man,
2. Learn to admire the grace and mercy of God, that notwithstanding the contrariety that is in our nature's against the Spirit, that yet there is an irresistibleness in the Spirits working converting grace, that the Spirit should conquer a man,
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and break down the strong holds of nature, that the Spirit of God should out of these contraries bring other contraries;
and break down the strong holds of nature, that the Spirit of God should out of these contraries bring other contraries;
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for so the Lord doth, commanding light to shine out of darknesse.
for so the Lord does, commanding Light to shine out of darkness.
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Oh admire the omnipotency of Gods grace, that notwithstanding the contrariety of thy nature, yet it hath not been able to resist converting grace.
O admire the omnipotency of God's grace, that notwithstanding the contrariety of thy nature, yet it hath not been able to resist converting grace.
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3. Admire the grace of God, that notwithstanding the contrariety of thy nature, yet that there should be in the regenerate either activity or perpetuity of grace, that thou doest act grace seeing thou hast a principle of sin in thee, and that thou hast a perpetuity in the state of grace, that this contrariety should never be able either totally or finally to conquer grace:
3. Admire the grace of God, that notwithstanding the contrariety of thy nature, yet that there should be in the regenerate either activity or perpetuity of grace, that thou dost act grace seeing thou hast a principle of since in thee, and that thou hast a perpetuity in the state of grace, that this contrariety should never be able either totally or finally to conquer grace:
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admire that this spark of fire should not be drowned by this flood of corruption; that this contrariety in thy heart against grace, should not destroy grace:
admire that this spark of fire should not be drowned by this flood of corruption; that this contrariety in thy heart against grace, should not destroy grace:
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if thou art once in the state of grace, thou art ever so;
if thou art once in the state of grace, thou art ever so;
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and therefore let this heighten your admiration, Adam had perfect grace, and yet not perpetuity in it,
and Therefore let this heighten your admiration, Adam had perfect grace, and yet not perpetuity in it,
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but thou hast imperfect grace, and yet thou art established therein, that thou shalt not fall. Of humiliation;
but thou hast imperfect grace, and yet thou art established therein, that thou shalt not fallen. Of humiliation;
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and indeed these doctrines about corruption of nature, they tend chiefly to debase this proud heart of man, that is degenerated,
and indeed these doctrines about corruption of nature, they tend chiefly to debase this proud heart of man, that is degenerated,
cc av d n2 p-acp n1 pp-f n1, pns32 vvb av-jn pc-acp vvi d j n1 pp-f n1, cst vbz vvn,
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and fallen from so glorious an estate. — Be humble, oh man!
and fallen from so glorious an estate. — Be humble, o man!
cc vvn p-acp av j dt n1. — vbb j, uh n1!
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though thou hast a principle of grace, yet thou hast something in thee that carries a contrariety to grace, thou hast a contrary principle to a gracious principle, The flesh lusteth against the Spirit,
though thou hast a principle of grace, yet thou hast something in thee that carries a contrariety to grace, thou hast a contrary principle to a gracious principle, The Flesh Lusteth against the Spirit,
cs pns21 vh2 dt n1 pp-f n1, av pns21 vh2 pi p-acp pno21 cst vvz dt n1 pc-acp vvi, pns21 vh2 dt j-jn n1 p-acp dt j n1, dt n1 vvz p-acp dt n1,
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and the Spirit against the flesh, and these are contrary the one to the other; now here I shall speak not onely to unregenerate men, but to the regenerate also;and the Spirit against the Flesh, and these Are contrary the one to the other; now Here I shall speak not only to unregenerate men, but to the regenerate also;
cc dt n1 p-acp dt n1, cc d vbr j-jn dt crd p-acp dt j-jn; av av pns11 vmb vvi xx av-j p-acp j n2, cc-acp p-acp dt j-vvn av;
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and there are these seven considerations to provoke you to be humbled.
and there Are these seven considerations to provoke you to be humbled.
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1. Consider that the flesh, and thereby this contrariety against grace, it was more ancient in thee then grace was in thee;
1. Consider that the Flesh, and thereby this contrariety against grace, it was more ancient in thee then grace was in thee;
crd np1 cst dt n1, cc av d n1 p-acp n1, pn31 vbds av-dc j p-acp pno21 av n1 vbds p-acp pno21;
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it was in thee before the Spirit of grace was.
it was in thee before the Spirit of grace was.
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Divines make the strugling of Esau and Jacob in the womb of Rebeccah, an embleme of corruption and grace in a regenerate man; they strugled in the womb;
Divines make the struggling of Esau and Jacob in the womb of Rebecca, an emblem of corruption and grace in a regenerate man; they struggled in the womb;
n2-jn vvb dt j-vvg pp-f np1 cc np1 p-acp dt n1 pp-f np1, dt n1 pp-f n1 cc n1 p-acp dt j-vvn n1; pns32 vvd p-acp dt n1;
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and it is observed that Esau the bad sonne was born first, and Jacob the good son born last;
and it is observed that Esau the bad son was born First, and Jacob the good son born last;
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it is a fit resemblance of nature and grace which strive in the heart of a regenerate man,
it is a fit resemblance of nature and grace which strive in the heart of a regenerate man,
pn31 vbz dt j n1 pp-f n1 cc n1 r-crq vvb p-acp dt n1 pp-f dt j-vvn n1,
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but remember this, that sin is the elder of the twaine; before thou hadst the Spirit thou hadst the flesh:
but Remember this, that since is the elder of the twaine; before thou Hadst the Spirit thou Hadst the Flesh:
cc-acp vvb d, cst n1 vbz dt n-jn pp-f dt crd; p-acp pns21 vhd2 dt n1 pns21 vhd2 dt n1:
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nature is the elder brother, nay assoon as ever there was an union between the soul and body, sin was in the soule;
nature is the elder brother, nay As soon as ever there was an Union between the soul and body, since was in the soul;
n1 vbz dt jc-jn n1, uh-x av c-acp av a-acp vbds dt n1 p-acp dt n1 cc n1, n1 vbds p-acp dt n1;
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nay not only before thou couldst act grace thou hadst sin, but before thou couldst act reason.
nay not only before thou Couldst act grace thou Hadst since, but before thou Couldst act reason.
uh-x xx av-j c-acp pns21 vmd2 vvi n1 pns21 vhd2 n1, cc-acp c-acp pns21 vmd2 vvi n1.
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I remember Augustine hath a relation in his Confessions concerning a little childe, which saw another childe suck his mothers brest,
I Remember Augustine hath a Relation in his Confessions Concerning a little child, which saw Another child suck his mother's breast,
pns11 vvb np1 vhz dt n1 p-acp po31 n2 vvg dt j n1, r-crq vvd j-jn n1 vvi po31 ng1 n1,
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and sayes he, before the childe spake, I saw an envious nature in it, the child grew pale to see the other suck his mothers brest,
and Says he, before the child spoke, I saw an envious nature in it, the child grew pale to see the other suck his mother's breast,
cc vvz pns31, p-acp dt n1 vvd, pns11 vvd dt j n1 p-acp pn31, dt n1 vvd j pc-acp vvi dt j-jn n1 po31 ng1 n1,
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& this, sayes he, made me call to mind my original sin;
& this, Says he, made me call to mind my original since;
cc d, vvz pns31, vvd pno11 vvi p-acp n1 po11 j-jn n1;
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and truly this is a great advantage to the flesh, that the flesh is first in a man;
and truly this is a great advantage to the Flesh, that the Flesh is First in a man;
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as if two Armies come to fight a pitcht battel, that Army which first comes to the field, hath much advantage against the other that come after into the field;
as if two Armies come to fight a pitched battle, that Army which First comes to the field, hath much advantage against the other that come After into the field;
c-acp cs crd n2 vvb pc-acp vvi dt vvn n1, cst n1 r-crq ord vvz p-acp dt n1, vhz d n1 p-acp dt n-jn cst vvb a-acp p-acp dt n1;
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the flesh hath gotten the sunne and winde against us, it hath many advantages upon this consideration that it was first in thee, and therefore be humbled.
the Flesh hath got the sun and wind against us, it hath many advantages upon this consideration that it was First in thee, and Therefore be humbled.
dt n1 vhz vvn dt n1 cc n1 p-acp pno12, pn31 vhz d n2 p-acp d n1 cst pn31 vbds ord p-acp pno21, cc av vbi vvn.
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2. Be humbled on this consideration, that the flesh and this contrariety of the flesh against grace in thy nature, 'tis more abundant in thee then grace is;
2. Be humbled on this consideration, that the Flesh and this contrariety of the Flesh against grace in thy nature, it's more abundant in thee then grace is;
crd vbb vvn p-acp d n1, cst dt n1 cc d n1 pp-f dt n1 p-acp n1 p-acp po21 n1, pn31|vbz dc j p-acp pno21 av n1 vbz;
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'tis not onely more timely, but also more abundant; though a Christian hath the Spirit, yet every regenerate man hath more of the flesh;
it's not only more timely, but also more abundant; though a Christian hath the Spirit, yet every regenerate man hath more of the Flesh;
pn31|vbz xx av-j av-dc j, cc-acp av av-dc j; cs dt njp vhz dt n1, av d j-vvn n1 vhz dc pp-f dt n1;
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you have now received but the first fruits of the Spirit, but you have the whole crop of sin, the whole harvest of original corruption;
you have now received but the First fruits of the Spirit, but you have the Whole crop of since, the Whole harvest of original corruption;
pn22 vhb av vvn p-acp dt ord n2 pp-f dt n1, cc-acp pn22 vhb dt j-jn n1 pp-f n1, dt j-jn n1 pp-f j-jn n1;
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in a regenerate man there are more swarms of lusts and unholy thoughts, then there are gracious thoughts;
in a regenerate man there Are more swarms of Lustiest and unholy thoughts, then there Are gracious thoughts;
p-acp dt j-vvn n1 pc-acp vbr dc n2 pp-f n2 cc j n2, cs pc-acp vbr j n2;
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as in every hedge there are more briars and thornes then fruitful trees, so in every mans heart, more briars and thornes of corruption,
as in every hedge there Are more briers and thorns then fruitful trees, so in every men heart, more briers and thorns of corruption,
c-acp p-acp d n1 pc-acp vbr dc n2 cc n2 av j n2, av p-acp d ng1 n1, dc n2 cc n2 pp-f n1,
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then of the fruitful trees of grace. And as in every field there are more thistles and weeds;
then of the fruitful trees of grace. And as in every field there Are more thistles and weeds;
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then lilies and roses, so in every heart there is more of corrupt nature then of true grace.
then lilies and roses, so in every heart there is more of corrupt nature then of true grace.
av n2 cc n2, av p-acp d n1 a-acp vbz dc pp-f j n1 av pp-f j n1.
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Sin growes naturally, but grace only by divine culture. Corruption is natural, but grace is supernatural.
since grows naturally, but grace only by divine culture. Corruption is natural, but grace is supernatural.
n1 vvz av-j, cc-acp vvb av-j p-acp j-jn n1. n1 vbz j, cc-acp n1 vbz j.
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That of the Apostle is observable to this purpose, where he exhorts us, As we have yielded our members to uncleannesse, and to iniquity unto iniquity:
That of the Apostle is observable to this purpose, where he exhorts us, As we have yielded our members to uncleanness, and to iniquity unto iniquity:
d pp-f dt n1 vbz j p-acp d n1, c-crq pns31 vvz pno12, c-acp pns12 vhb vvn po12 n2 p-acp n1, cc p-acp n1 p-acp n1:
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so now to yield cur members servants to righteousnesse unto holinesse. so now to yield cur members Servants to righteousness unto holiness.
av av pc-acp vvi n1 n2 n2 p-acp n1 p-acp n1.
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Divines gather hence, that the Apostle speaking of sin, maketh mention of three To's, there is to uncleannesse, to iniquity, and unto iniquity;
Divines gather hence, that the Apostle speaking of since, makes mention of three To's, there is to uncleanness, to iniquity, and unto iniquity;
vvz vvb av, cst dt n1 vvg pp-f n1, vvz n1 pp-f crd p-acp|po31, pc-acp vbz p-acp n1, p-acp n1, cc p-acp n1;
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but when he speaks of grace and holinesse, he mentions but two To's; to note that there is more abundance of sin in thee then grace.
but when he speaks of grace and holiness, he mentions but two To's; to note that there is more abundance of since in thee then grace.
cc-acp c-crq pns31 vvz pp-f n1 cc n1, pns31 n2 p-acp crd p-acp|po31; p-acp n1 cst pc-acp vbz dc n1 pp-f n1 p-acp pno21 av n1.
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— Ransack a believer in every faculty, and in every faculty you shall finde more sin then grace.
— Ransack a believer in every faculty, and in every faculty you shall find more since then grace.
— n1 dt n1 p-acp d n1, cc p-acp d n1 pn22 vmb vvi dc n1 cs n1.
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First, look into the understanding, and there you shall finde more ignorance then knowledge;
First, look into the understanding, and there you shall find more ignorance then knowledge;
ord, vvb p-acp dt n1, cc zz pn22 vmb vvi dc n1 cs n1;
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and so Hierom himselfe confesseth, that he was ignorant of more truths then he did understand.
and so Hieronymus himself Confesses, that he was ignorant of more truths then he did understand.
cc av np1 px31 vvz, cst pns31 vbds j pp-f dc n2 cs pns31 vdd vvi.
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In the memory there is more forgetfulnesse then retention of good; thou forgettest more good then thou doest remember;
In the memory there is more forgetfulness then retention of good; thou forgettest more good then thou dost Remember;
p-acp dt n1 pc-acp vbz dc n1 cs n1 pp-f j; pns21 vv2 av-dc j cs pns21 vd2 vvi;
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the best man alive doth not remember so much of a Sermon as he doth forget. the best man alive does not Remember so much of a Sermon as he does forget.
dt js n1 j vdz xx vvi av d pp-f dt n1 c-acp pns31 vdz vvi.
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And therefore the Apostle gives this counsell, that we should give the more earnest heed to those things which we have heard,
And Therefore the Apostle gives this counsel, that we should give the more earnest heed to those things which we have herd,
cc av dt n1 vvz d n1, cst pns12 vmd vvi dt av-dc j n1 p-acp d n2 r-crq pns12 vhb vvn,
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lest we let them slip as a broken and leaking vessel runs out; for the word signifies, NONLATINALPHABET, which is a metaphor taken from leaking vessels.
lest we let them slip as a broken and leaking vessel runs out; for the word signifies,, which is a metaphor taken from leaking vessels.
cs pns12 vvb pno32 vvi p-acp dt j-vvn cc j-vvg n1 vvz av; p-acp dt n1 vvz,, r-crq vbz dt n1 vvn p-acp j-vvg n2.
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And so likewise in the fancy there are more vain sinful, and unclean speculations, then there are divine and holy contemplations.
And so likewise in the fancy there Are more vain sinful, and unclean speculations, then there Are divine and holy contemplations.
cc av av p-acp dt n1 pc-acp vbr av-dc j j, cc j n2, cs pc-acp vbr j-jn cc j n2.
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In the affections there is more love to earthly things then to heavenly; thou more fearest man then God, and grievest more for affliction then sin;
In the affections there is more love to earthly things then to heavenly; thou more Fearest man then God, and grievest more for affliction then since;
p-acp dt n2 pc-acp vbz dc n1 p-acp j n2 av p-acp j; pns21 n1 vv2 n1 av np1, cc vv2 dc p-acp n1 cs n1;
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for the punishment more then for the evill of sin;
for the punishment more then for the evil of since;
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if you ransack all men, you shall finde more corruption of nature, then holinesse and grace in them, this the Apostle hints in that catalogue which he gives of the works of the flesh,
if you ransack all men, you shall find more corruption of nature, then holiness and grace in them, this the Apostle hints in that catalogue which he gives of the works of the Flesh,
cs pn22 vvi d n2, pn22 vmb vvi dc n1 pp-f n1, cs n1 cc n1 p-acp pno32, d dt n1 n2 p-acp d n1 r-crq pns31 vvz pp-f dt n2 pp-f dt n1,
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and the fruits of the Spirit, where he reckons up seventeen sins, and but seven graces;
and the fruits of the Spirit, where he reckons up seventeen Sins, and but seven graces;
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to note that there is more sinne then grace in men.
to note that there is more sin then grace in men.
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Corruption it is like great Goliah, and grace is but like little David; but yet though corruption be strong,
Corruption it is like great Goliath, and grace is but like little David; but yet though corruption be strong,
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& there be more of it in us then grace, yet we shall get the victory in the close;
& there be more of it in us then grace, yet we shall get the victory in the close;
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though Goliah be stronger then David, yet as David, so all the regenerate shall have the final successe and conquest.
though Goliath be Stronger then David, yet as David, so all the regenerate shall have the final success and conquest.
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3. That you may be humbled, consider that this contrariety of nature to grace, it works unweariedly in you;
3. That you may be humbled, Consider that this contrariety of nature to grace, it works unweariedly in you;
crd cst pn22 vmb vbi vvn, vvb cst d n1 pp-f n1 pc-acp vvi, pn31 vvz av-j p-acp pn22;
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if this contrariety did shew it selfe now and then, upon some extraordinary occasion, it were not so much;
if this contrariety did show it self now and then, upon Some extraordinary occasion, it were not so much;
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but this corruption it works unweariedly against grace;
but this corruption it works unweariedly against grace;
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grace and good motions are supernatural, and therefore are sometimes irksome to us that are flesh and blood:
grace and good motions Are supernatural, and Therefore Are sometime irksome to us that Are Flesh and blood:
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but corrupt motions to sinne they are natural to a man, and things which act naturally, act unweariedly;
but corrupt motions to sin they Are natural to a man, and things which act naturally, act unweariedly;
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as the Sea, it's never weary of flowing, nor the Sunne of running its course; and as the fire is never weary of burning:
as the Sea, it's never weary of flowing, nor the Sun of running its course; and as the fire is never weary of burning:
c-acp dt n1, pn31|vbz av j pp-f vvg, ccx dt n1 pp-f vvg po31 n1; cc c-acp dt n1 vbz av-x j pp-f vvg:
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so neither is corrupt nature of opposing the holy Spirit;
so neither is corrupt nature of opposing the holy Spirit;
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our whole course and way to heaven is up the hill, and against the tide and winde, both of corruptions and temptations.
our Whole course and Way to heaven is up the hill, and against the tide and wind, both of corruptions and temptations.
po12 j-jn n1 cc n1 p-acp n1 vbz a-acp dt n1, cc p-acp dt n1 cc n1, d pp-f n2 cc n2.
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4. Be humbled also on this ground, that this contrariety of nature it will work continually against grace, even to thy dying day;
4. Be humbled also on this ground, that this contrariety of nature it will work continually against grace, even to thy dying day;
crd vbb vvn av p-acp d n1, cst d n1 pp-f n1 pn31 vmb vvi av-j p-acp n1, av p-acp po21 j-vvg n1;
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if it did but oppose sometimes, and then would be weary, or else if it were stinted to some age of a mans life, it were something;
if it did but oppose sometime, and then would be weary, or Else if it were stinted to Some age of a men life, it were something;
cs pn31 vdd p-acp vvi av, cc av vmd vbi j, cc av cs pn31 vbdr vvd p-acp d n1 pp-f dt ng1 n1, pn31 vbdr pi;
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but this corruption will shew it self contrary to grace;
but this corruption will show it self contrary to grace;
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as long as thou livest, thou mayest get rid of actual sin, but thou canst never rid thy heart of this habitual corrupt nature.
as long as thou Livest, thou Mayest get rid of actual since, but thou Canst never rid thy heart of this habitual corrupt nature.
c-acp av-j c-acp pns21 vv2, pns21 vm2 vvi vvn pp-f j n1, cc-acp pns21 vm2 av-x vvi po21 n1 pp-f d j j n1.
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It is a notable saying of Cyprian to this purpose; It is more (sayes he) to take away one sin, then many sins;
It is a notable saying of Cyprian to this purpose; It is more (Says he) to take away one since, then many Sins;
pn31 vbz dt j n-vvg pp-f jp p-acp d n1; pn31 vbz dc (vvz pns31) pc-acp vvi av crd n1, cs d n2;
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his meaning is this, that it is harder to take away this one sin of nature,
his meaning is this, that it is harder to take away this one since of nature,
po31 n1 vbz d, cst pn31 vbz jc pc-acp vvi av d crd n1 pp-f n1,
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then to take away many sins of life;
then to take away many Sins of life;
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as for actual sins, the sinnes thou wast haunted with the last year, thou mayest not be troubled with them now,
as for actual Sins, the Sins thou wast haunted with the last year, thou Mayest not be troubled with them now,
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nor the sins that now thou art troubled with hereafter;
nor the Sins that now thou art troubled with hereafter;
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but the sin of thy nature, it hath troubled thee the last year, and this year also,
but the since of thy nature, it hath troubled thee the last year, and this year also,
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and it will do all thy dayes;
and it will do all thy days;
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that as Ivy in a wall, though you lop off the branches, yet it is so fastened in the joints and intrals of the wall, that till you pluck down the wall, you cannot root up the the Ivy;
that as Ivy in a wall, though you lop off the branches, yet it is so fastened in the Joints and entrails of the wall, that till you pluck down the wall, you cannot root up the the Ivy;
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so it is with us, till God pull down this wall of your body, the root of your sin cannot be plucked up.
so it is with us, till God pull down this wall of your body, the root of your since cannot be plucked up.
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This was typified under the Levitical Law, in that house which was infected with a fretting Leprosie, all their scraping and pouring out of the dust thereof, could not make the house clean,
This was typified under the Levitical Law, in that house which was infected with a fretting Leprosy, all their scraping and pouring out of the dust thereof, could not make the house clean,
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and therefore God commanded that the house should be pulled down and be remov•d:
and Therefore God commanded that the house should be pulled down and be remov•d:
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The corruption of our natures is like this Leprosy, which nothing but the pulling down of the wall of the house would remedy:
The corruption of our nature's is like this Leprosy, which nothing but the pulling down of the wall of the house would remedy:
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so nothing but the death of the body will perfectly destroy the body of death.
so nothing but the death of the body will perfectly destroy the body of death.
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This leprous house is a type of thy defiled body, and the scraping thereof, an embleme of thy indeavour to sweep thy heart of sin,
This leprous house is a type of thy defiled body, and the scraping thereof, an emblem of thy endeavour to sweep thy heart of since,
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and yet for all this, the house could not be cleansed till it was pulled down:
and yet for all this, the house could not be cleansed till it was pulled down:
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neither can the house of thy body be wholly purified, and sin quite extirpated, untill it be plucked down and laid in the dust.
neither can the house of thy body be wholly purified, and since quite extirpated, until it be plucked down and laid in the dust.
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I remember a learned Authour, he makes the impenitent thief on the Crosse an embleme of the sin of our natures,
I Remember a learned Author, he makes the impenitent thief on the Cross an emblem of the since of our nature's,
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when he was nailed to the Crosse, and (as we say) bound hand and foot, he had onely one member untied,
when he was nailed to the Cross, and (as we say) bound hand and foot, he had only one member untied,
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and that was his tongue, and with that he falls a reviling on Jesus Christ; just so, sayes this Authour, are our natures, when a man lies on his death-bed,
and that was his tongue, and with that he falls a reviling on jesus christ; just so, Says this Author, Are our nature's, when a man lies on his deathbed,
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and cannot stirre hand nor foot, even then hath he a nature kindled with fire from hell, wherewith he sinnes against God;
and cannot stir hand nor foot, even then hath he a nature kindled with fire from hell, wherewith he Sins against God;
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Oh let this greatly humble us in the sight of God.
O let this greatly humble us in the sighed of God.
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5. Consider that this contrariety in thy nature against grace, though it be repugnant to grace,
5. Consider that this contrariety in thy nature against grace, though it be repugnant to grace,
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yet it is suitable to thy nature.
yet it is suitable to thy nature.
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Corrupt nature will tempt men to those sins which are most suitable to flesh and blood;
Corrupt nature will tempt men to those Sins which Are most suitable to Flesh and blood;
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as the devil when he tempted Christ in the wildernesse being an hungry, Command, sayes he, that these stones be made bread;
as the Devil when he tempted christ in the Wilderness being an hungry, Command, Says he, that these stones be made bred;
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this was a very suitable temptation to Christs condition, for he had fasted fourty dayes and fourty nights and was hungry, the devil did suit him with a temptation;
this was a very suitable temptation to Christ condition, for he had fasted fourty days and fourty nights and was hungry, the Devil did suit him with a temptation;
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and if the devil do suit temptations to our condition, our natures will much more,
and if the Devil do suit temptations to our condition, our nature's will much more,
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because a mans owne heart knowes what is more suitable to his inclination then the devil doth;
Because a men own heart knows what is more suitable to his inclination then the Devil does;
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it is true, the devil knowes what a mans inclination is by his actions, otherwise he cannot know;
it is true, the Devil knows what a men inclination is by his actions, otherwise he cannot know;
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but our natures are so corrupted, that they will propose temptations that are most pleasing to flesh and blood;
but our nature's Are so corrupted, that they will propose temptations that Are most pleasing to Flesh and blood;
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and to those sinnes which either by custome or inclination we are most inclined to. And this the Apostle James speakes of, as I have formerly noted;
and to those Sins which either by custom or inclination we Are most inclined to. And this the Apostle James speaks of, as I have formerly noted;
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when he sayes, that every man is tempted, when he is drawn away of his own lusts, and enticed. when he Says, that every man is tempted, when he is drawn away of his own Lustiest, and enticed.
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It is a metaphor taken from fisher-men, who will suit their bait to the fish which they desire to take,
It is a metaphor taken from fishermen, who will suit their bait to the Fish which they desire to take,
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and will not alwayes fish with the same bait;
and will not always Fish with the same bait;
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thus it is here, thy corrupt nature doth play the fisherman, and layes such a bait which is most suitable to every mans inclination;
thus it is Here, thy corrupt nature does play the fisherman, and lays such a bait which is most suitable to every men inclination;
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therefore on this consideration be humbled, that sin is so suitable to thy corrupt nature.
Therefore on this consideration be humbled, that since is so suitable to thy corrupt nature.
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6. Be humbled on this ground, that thy corrupt nature will carry thee to commit such sinnes, which thou didst believe in thy heart thou shouldst never fall into;
6. Be humbled on this ground, that thy corrupt nature will carry thee to commit such Sins, which thou didst believe in thy heart thou Shouldst never fallen into;
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an eminent example hereof we have in Hazael, who when he was told by the Prophet Elisha what evil he should do unto the children of Israel: That he should set their strong holds on fire,
an eminent Exampl hereof we have in hazael, who when he was told by the Prophet Elisha what evil he should do unto the children of Israel: That he should Set their strong holds on fire,
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and slay their young men with the sword, dash their children against the stones, and rip up women with childe;
and slay their young men with the sword, dash their children against the stones, and rip up women with child;
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Oh, sayes he, is thy servant a dog, that he should do these things? he could not believe it, O, Says he, is thy servant a dog, that he should do these things? he could not believe it,
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and yet this he did, and worse then there the Prophet had told him. Here is cause therefore to be humbled;
and yet this he did, and Worse then there the Prophet had told him. Here is cause Therefore to be humbled;
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there is that evil seminally in thy nature that will provoke to sinne, which thou couldst not imagine to be there;
there is that evil seminally in thy nature that will provoke to sin, which thou Couldst not imagine to be there;
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why else should Christ admonish his Disciples, to take heed that their hearts were not overcharged with surfetting and drunkennesse, and worldly cares;
why Else should christ admonish his Disciples, to take heed that their hearts were not overcharged with surfeiting and Drunkenness, and worldly Cares;
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Alas• what danger was there for poor Disciples to be overtaken with these sins? yet Christ knew that there was cause for them to take heed;
Alas• what danger was there for poor Disciples to be overtaken with these Sins? yet christ knew that there was cause for them to take heed;
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though they were eminent Apostles of Christ, yet they had the seed of those evils in their natures.
though they were eminent Apostles of christ, yet they had the seed of those evils in their nature's.
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It is an observation of Mr. Capel, that a godly man at one time or other before his death shall be tempted either by the devil or his own heart to break every Commandment of the Law,
It is an observation of Mr. Capel, that a godly man At one time or other before his death shall be tempted either by the Devil or his own heart to break every Commandment of the Law,
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and to doubt of every article in the Creed;
and to doubt of every article in the Creed;
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and therefore do not think thou art so well setled in thy judgement, that thou shalt never fall into errour;
and Therefore do not think thou art so well settled in thy judgement, that thou shalt never fallen into error;
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and thou which livest holily, be not over-confident, nor too secure, thinking that thou shalt never fall, as such a man fell;
and thou which Livest holily, be not overconfident, nor too secure, thinking that thou shalt never fallen, as such a man fell;
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remember thou hast as bad a heart, and if God should suffer the devil, thy own corrupt nature,
Remember thou hast as bad a heart, and if God should suffer the Devil, thy own corrupt nature,
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and an occasion to concurre together, thou wouldest fall into as bad a sinne as ever any in the world fell into, there is such a contrariety in thy nature against grace, that it would carry thee to the most unnatural and grosse sinnes that are in the world.
and an occasion to concur together, thou Wouldst fallen into as bad a sin as ever any in the world fell into, there is such a contrariety in thy nature against grace, that it would carry thee to the most unnatural and gross Sins that Are in the world.
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Augustine had a good saying when he saw a man fall into sinne, Tu hodie; ego cras, Thou fallest to day,Augustine had a good saying when he saw a man fallen into sin, Tu hodie; ego cras, Thou Fallest to day,
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and I to morrow, if God help me not. 7. Consider that this contrariety in thee it is an universal contrariety;
and I to morrow, if God help me not. 7. Consider that this contrariety in thee it is an universal contrariety;
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if there were a contrariety against some grace, and not against all, it were somewhat excusable;
if there were a contrariety against Some grace, and not against all, it were somewhat excusable;
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or if there were onely a contrariety in some parts, not in all, it were somewhat tolerable:
or if there were only a contrariety in Some parts, not in all, it were somewhat tolerable:
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but when this contrariety is universal in every respect, how intolerable is this? though thou art a godly man, not only the wicked,
but when this contrariety is universal in every respect, how intolerable is this? though thou art a godly man, not only the wicked,
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but even thou who art a godly man, all thy body and all thy soul is defiled;
but even thou who art a godly man, all thy body and all thy soul is defiled;
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it is true, there is grace in every part of thy soul, so there is sinne too.
it is true, there is grace in every part of thy soul, so there is sin too.
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There is ignorance in thy understanding, forgetfulnesse in thy memory, stubbornnesse in thy will, disorder in thy affections, hardnesse in thy heart, searednesse in thy conscience;
There is ignorance in thy understanding, forgetfulness in thy memory, stubbornness in thy will, disorder in thy affections, hardness in thy heart, searedness in thy conscience;
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now it is true, though every faculty be infected, yet also is every part regenerated too in those that are godly.
now it is true, though every faculty be infected, yet also is every part regenerated too in those that Are godly.
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Corruption it is in the soule, as the soul is in the body;
Corruption it is in the soul, as the soul is in the body;
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the whole soul is in the whole body, and the whole soul is in every part of the body;
the Whole soul is in the Whole body, and the Whole soul is in every part of the body;
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just so it is with original corruption, it is whole in every man, and it is whole in every part of a man.
just so it is with original corruption, it is Whole in every man, and it is Whole in every part of a man.
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One hath this note, that corrupt nature it is more in the soule, then the soule is in the body;
One hath this note, that corrupt nature it is more in the soul, then the soul is in the body;
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for though the whole soule be in the whole body, and every part of it,
for though the Whole soul be in the Whole body, and every part of it,
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yet it is not in that manner in every part of the body, as it is in the whole body;
yet it is not in that manner in every part of the body, as it is in the Whole body;
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it is more eminently in the whole, then in part: but corrupt nature it is more in man, then the soule is in the body:
it is more eminently in the Whole, then in part: but corrupt nature it is more in man, then the soul is in the body:
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for though the soule be in the body, yet it is but in the members of the body for particular uses;
for though the soul be in the body, yet it is but in the members of the body for particular uses;
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it is in the eye to see, not to work, and in the hand to work, and not to see;
it is in the eye to see, not to work, and in the hand to work, and not to see;
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it is in the ear to hear, and not to go, and in the foot to walk, and not to hear;
it is in the ear to hear, and not to go, and in the foot to walk, and not to hear;
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but sinne is in the soul, not for particular acts;
but sin is in the soul, not for particular acts;
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but it is in every man, and in every part of man, provoking and enticing to all kinde of evil:
but it is in every man, and in every part of man, provoking and enticing to all kind of evil:
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this the universality of that corruption found in mans nature, for which we have great cause to be humbled.
this the universality of that corruption found in men nature, for which we have great cause to be humbled.
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Sermon XIX.Sermon XIX.
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At Lawrence Jewry London, Januar. 19. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, January 19. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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HAving opened the enmity and contrariety that is between the flesh and the Spirit:
HAving opened the enmity and contrariety that is between the Flesh and the Spirit:
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I come now to answer two cases of conscience relating to this Doctrine, and the first is this: 1. If the flesh doth carry such a contrariety to grace, what are the reasons why God is pleased to leave such contrary principles in the hearts of regenerate men? 2. If there be such a contrariety which can never be reconciled,
I come now to answer two cases of conscience relating to this Doctrine, and the First is this: 1. If the Flesh does carry such a contrariety to grace, what Are the Reasons why God is pleased to leave such contrary principles in the hearts of regenerate men? 2. If there be such a contrariety which can never be reconciled,
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then to what end is it for a man to oppose the flesh?
then to what end is it for a man to oppose the Flesh?
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What are the reasons why even in regenerate men God suffers such a contrariety against grace.
What Are the Reasons why even in regenerate men God suffers such a contrariety against grace.
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I shall answer the question by these four particulars. 1. God doth it for the clearer illustration of his mercy;
I shall answer the question by these four particulars. 1. God does it for the clearer illustration of his mercy;
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God would have shewed his goodnesse if man had never fallen; but being fallen, God shewes his mercy to him.
God would have showed his Goodness if man had never fallen; but being fallen, God shows his mercy to him.
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The end of our redemption is that Gods grace and mercy might reign.
The end of our redemption is that God's grace and mercy might Reign.
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And herein you may see a manifest signal thereof, that God should work grace in thee when thou hadst such a contrariety in thy heart against it, this is great mercy;
And herein you may see a manifest signal thereof, that God should work grace in thee when thou Hadst such a contrariety in thy heart against it, this is great mercy;
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though thou hast a contrary principle in thy nature to grace, yet converting grace will overcome;
though thou hast a contrary principle in thy nature to grace, yet converting grace will overcome;
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and though it do not remove, yet it will subdue corruption; and grace though it be opposed, yet it shall never be expelled;
and though it do not remove, yet it will subdue corruption; and grace though it be opposed, yet it shall never be expelled;
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grace shall be conquerer at last, though it be alwayes fighting, whilest we are in this life.
grace shall be conqueror At last, though it be always fighting, whilst we Are in this life.
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2. God is pleased to leave such a contrariety against grace, even in the hearts of regenerate men, that they might put a higher estimation on Jesus Christ.
2. God is pleased to leave such a contrariety against grace, even in the hearts of regenerate men, that they might put a higher estimation on jesus christ.
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If you had not had a contrary principle to grace, you would onely have admired God as a Creator;
If you had not had a contrary principle to grace, you would only have admired God as a Creator;
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but now having a principle of sinne within you, you come to see the need you stand in of a Mediator.
but now having a principle of sin within you, you come to see the need you stand in of a Mediator.
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Adam in innocency needed not a Saviour, but now thou being fallen by sin, and having a principle of enmity in thy nature, nothing but the power of a Saviour can take away this enmity by the work of sanctification,Adam in innocency needed not a Saviour, but now thou being fallen by since, and having a principle of enmity in thy nature, nothing but the power of a Saviour can take away this enmity by the work of sanctification,
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and nothing but a Saviour can free thee from the guilt of this enmity, even Jesus Christ;
and nothing but a Saviour can free thee from the guilt of this enmity, even jesus christ;
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as the Apostle speaks, I thank God through Jesus Christ that hath delivered me from this body of death;
as the Apostle speaks, I thank God through jesus christ that hath Delivered me from this body of death;
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it is he by whom thou art delivered from this guilt and enmity.
it is he by whom thou art Delivered from this guilt and enmity.
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3. The Lord leaves this corruption of nature in the hearts of his people, to stirre up in them a greater and deeper measure of humiliation.
3. The Lord leaves this corruption of nature in the hearts of his people, to stir up in them a greater and Deeper measure of humiliation.
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Humiliation, it had not been a duty in us, if the Lord had not left the remainers of original corruption in the hearts of his chosen:
Humiliation, it had not been a duty in us, if the Lord had not left the remainers of original corruption in the hearts of his chosen:
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indeed thou shouldest have delighted in God to all eternity;
indeed thou Shouldst have delighted in God to all eternity;
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but thou shouldest not have had this ground of humiliation, if sinne had been totally extirpated.
but thou Shouldst not have had this ground of humiliation, if sin had been totally extirpated.
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This was Pauls case, an eminent Apostle;
This was Paul's case, an eminent Apostle;
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There was given him a thorn in the flesh, a messenger of Satan to buffet him, There was given him a thorn in the Flesh, a Messenger of Satan to buffet him,
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lest he should be exalted above measure. —lest he should be exalted above measure. —
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There are foure interpretations given of these words, some referre this thorn in the flesh to be meant of Hymeneus and Alexander, which did vex Paul so; but this is groundlesse.
There Are foure interpretations given of these words, Some refer this thorn in the Flesh to be meant of Hymenaeus and Alexander, which did vex Paul so; but this is groundless.
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Others referre it to some exquisite bodily disease; but that can harldy be proved. Others referre it to the particular sinne of lust of uncleannesse;
Others refer it to Some exquisite bodily disease; but that can harldy be proved. Others refer it to the particular sin of lust of uncleanness;
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but that cannot be admitted, because Paul had the gift of continency, and wished that all men were as himself, as to that particular.
but that cannot be admitted, Because Paul had the gift of continency, and wished that all men were as himself, as to that particular.
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But here by the thorne in the flesh. the most inquisitive and exquisite Interpreters understand it to be the sin of nature;
But Here by the thorn in the Flesh. the most inquisitive and exquisite Interpreters understand it to be the since of nature;
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and it is called a messenger of Satan, because the devil doth joyn with mans nature,
and it is called a Messenger of Satan, Because the Devil does join with men nature,
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and doth set on the corruption of mans heart;
and does Set on the corruption of men heart;
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Now why was this thorn in the flesh left in Paul? was it not to humble him,
Now why was this thorn in the Flesh left in Paul? was it not to humble him,
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lest he should be exalted above measure? Thus the Lord left the fiery scorpions in the wildernesse, to humble the Israelites;
lest he should be exalted above measure? Thus the Lord left the fiery scorpions in the Wilderness, to humble the Israelites;
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and the Lord leaves corruption in thy nature to humble thee, that thou mightest not be puffed up in thy selfe,
and the Lord leaves corruption in thy nature to humble thee, that thou Mightest not be puffed up in thy self,
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but that when thou perceivest the corrupt workings of thy nature, thou mayest be the more vile and base in thine own eyes.
but that when thou perceivest the corrupt workings of thy nature, thou Mayest be the more vile and base in thine own eyes.
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4. The Lord leaves this corrupt nature in thee for the exercise of thy grace. Grace is never more exercised, then when it is opposed;
4. The Lord leaves this corrupt nature in thee for the exercise of thy grace. Grace is never more exercised, then when it is opposed;
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hereby God will try the truth of thy grace, and the honesty of thy heart, whether thou wilt fall in with the Spirit, and side with it against the flesh.
hereby God will try the truth of thy grace, and the honesty of thy heart, whither thou wilt fallen in with the Spirit, and side with it against the Flesh.
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Thus the Lord left the Canaanites in the land, to try whether the Israelites would joyn with them;
Thus the Lord left the Canaanites in the land, to try whither the Israelites would join with them;
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there is a contrary principle to grace left in us, to try whether we will joyn with the flesh,
there is a contrary principle to grace left in us, to try whither we will join with the Flesh,
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or follow the motions and dictates of the Lords Spirit.
or follow the motions and dictates of the lords Spirit.
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The next Question is, To what purpose is it for a man to contest with the corruption of his heart, seeing that we shall carry this corruption to our grave? we have heard that contraries can never be reconciled;
The next Question is, To what purpose is it for a man to contest with the corruption of his heart, seeing that we shall carry this corruption to our grave? we have herd that contraries can never be reconciled;
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therefore to what end is it to strive against corruption, when there will be no end of the combate? I shall name three reasons;
Therefore to what end is it to strive against corruption, when there will be no end of the combat? I shall name three Reasons;
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that though it be true, you cannot remove the contrariety that is in your hearts against grace,
that though it be true, you cannot remove the contrariety that is in your hearts against grace,
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yet there is just reason why you should maintain a contest against it.
yet there is just reason why you should maintain a contest against it.
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1. If you will not oppose corruption of nature, it will break forth with greater rage and violence in your lives;
1. If you will not oppose corruption of nature, it will break forth with greater rage and violence in your lives;
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thou hast now an unclean nature, but if thou dost not oppose it, thou wilt have a vicious life:
thou hast now an unclean nature, but if thou dost not oppose it, thou wilt have a vicious life:
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let but thy nature alone, and it will be like a field unmanured, over-runne with briars and thornes;
let but thy nature alone, and it will be like a field unmanured, overrun with briers and thorns;
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Out of the heart proceed evill thoughts, murders, adulteries, fornication, thefts, false witnesse, blasphemies; Out of the heart proceed evil thoughts, murders, adulteries, fornication, thefts, false witness, Blasphemies;
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if we stifle not evil thoughts in the heart, they will break out you see into evill and inordinate practices of life; if we stifle not evil thoughts in the heart, they will break out you see into evil and inordinate practices of life;
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so that herein though you cannot remove original corruption, yet if you do not oppose it, you will not only have it in your hearts,
so that herein though you cannot remove original corruption, yet if you do not oppose it, you will not only have it in your hearts,
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but also visible in your lives.
but also visible in your lives.
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2. Though you cannot remove and destroy this contrariety of nature, yet you may be able to suppresse it;
2. Though you cannot remove and destroy this contrariety of nature, yet you may be able to suppress it;
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it is true, destroy it you cannot, but weaken it you may; remove it you cannot, but represse it you may:
it is true, destroy it you cannot, but weaken it you may; remove it you cannot, but repress it you may:
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You may do with it as Joshua did by the Gibeonites, he saved their lives, but made them hewers of wood and drawers of water;
You may do with it as joshua did by the Gibeonites, he saved their lives, but made them hewers of wood and drawers of water;
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and as the Israelites did with the Canaanites, they did not throw them out, but made them tributaries,
and as the Israelites did with the Canaanites, they did not throw them out, but made them tributaries,
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so though thou canst not drive out corruption of nature, yet thou mayest keep it under;
so though thou Canst not drive out corruption of nature, yet thou Mayest keep it under;
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and the more thou dost contest with thy corrupt heart, the more thou wilt be able to keep i• under.
and the more thou dost contest with thy corrupt heart, the more thou wilt be able to keep i• under.
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It is an observable Law which the Lord gave the Jews touching an house that was infected with the p•agu• of Leprosie; It is an observable Law which the Lord gave the jews touching an house that was infected with the p•agu• of Leprosy;
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God bid the people do this, that if the Leprosie were in the house, they should scrape every stone in this house,
God bid the people do this, that if the Leprosy were in the house, they should scrape every stone in this house,
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and if it could not be clean by scraping, afterwards they were to pull the house down:
and if it could not be clean by scraping, afterwards they were to pull the house down:
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Thy nature, it is this leprous house:
Thy nature, it is this leprous house:
po21 n1, pn31 vbz d j n1:
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the plague of leprosie hath defiled thy nature, and the Lord bids thee do with thy nature,
the plague of leprosy hath defiled thy nature, and the Lord bids thee doe with thy nature,
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as the Jewes were to do with their houses, they were to scrape every stone:
as the Jews were to doe with their houses, they were to scrape every stone:
c-acp dt np2 vbdr p-acp n1 p-acp po32 n2, pns32 vbdr pc-acp vvi d n1:
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so do you labour to cleanse your hearts, sweep thy heart with the beesom of sanctification;
so do you labour to cleanse your hearts, sweep thy heart with the beesom of sanctification;
av vdb pn22 vvi pc-acp vvi po22 n2, vvb po21 n1 p-acp dt n1 pp-f n1;
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and if all will not do, when this house of thine shall be pulled down by death, then it shall be cleansed.
and if all will not do, when this house of thine shall be pulled down by death, then it shall be cleansed.
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But as long as thou livest in the world, be contesting against the workings of corrupt nature;
But as long as thou Livest in the world, be contesting against the workings of corrupt nature;
cc-acp c-acp j c-acp pns21 vv2 p-acp dt n1, vbi vvg p-acp dt n2 pp-f j n1;
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and though thou canst not expell it, yet thou mayest subdue it.
and though thou Canst not expel it, yet thou Mayest subdue it.
cc cs pns21 vm2 xx vvi pn31, av pns21 vm2 vvi pn31.
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Though our grace in this life will never be so strong as to expell and utterly subdue our corruption,
Though our grace in this life will never be so strong as to expel and utterly subdue our corruption,
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yet by our striving and labouring to keep up this contest, thou wilt keep thy corruption at such an under,
yet by our striving and labouring to keep up this contest, thou wilt keep thy corruption At such an under,
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as it shall never extinguish grace.
as it shall never extinguish grace.
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3. Consider, that not to conflict with thy corrupt nature, it is an argument that thou hast no grace in thee.
3. Consider, that not to conflict with thy corrupt nature, it is an argument that thou hast no grace in thee.
crd np1, cst xx p-acp n1 p-acp po21 j n1, pn31 vbz dt n1 cst pns21 vh2 dx n1 p-acp pno21.
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Between one there is no opposition; opposition must be betweeen two: These are contaary the one to the other;
Between one there is no opposition; opposition must be between two: These Are contaary the one to the other;
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as corrupt nature is contrary to grace, so grace is contrary to corrupt nature;
as corrupt nature is contrary to grace, so grace is contrary to corrupt nature;
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and therefore if thou doest lie still, and not conflict with corruption, it is an evident argument thou hast no grace.
and Therefore if thou dost lie still, and not conflict with corruption, it is an evident argument thou hast no grace.
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Let this contrariety that is in our hearts against grace, make us ever watchful and jealous over our own hearts, you know not how farre the contrariety and corruption of your hearts may carry you before you die;
Let this contrariety that is in our hearts against grace, make us ever watchful and jealous over our own hearts, you know not how Far the contrariety and corruption of your hearts may carry you before you die;
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do not think, surely I shall never fall into such a sin, and such a sin;
do not think, surely I shall never fallen into such a since, and such a since;
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be not secure, thou hast a nature in thee that may prompt thee to the worst sin, that ever was commited upon the earth.
be not secure, thou hast a nature in thee that may prompt thee to the worst since, that ever was committed upon the earth.
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I told you of an observation of Mr. Capels, that a Christian before he died, should be tempted to break every Commandment of the Law,
I told you of an observation of Mr. Capels, that a Christian before he died, should be tempted to break every Commandment of the Law,
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and to doubt of every Article in the Creed; thou hast a contrariety against all grace, and therefore an inclination to all sin;
and to doubt of every Article in the Creed; thou hast a contrariety against all grace, and Therefore an inclination to all since;
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carry therefore a jealous eye over thy selfe:
carry Therefore a jealous eye over thy self:
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Peter he was not suspicious enough of himselfe, when he told Christ, That though all should forsake him, yet he would not; Peter he was not suspicious enough of himself, when he told christ, That though all should forsake him, yet he would not;
np1 pns31 vbds xx j av-d pp-f px31, c-crq pns31 vvd np1, cst cs d vmd vvi pno31, av pns31 vmd xx;
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Nay, sayes he, though I die with thee, yet I will not deny thee; Nay, Says he, though I die with thee, yet I will not deny thee;
uh-x, vvz pns31, c-acp pns11 vvb p-acp pno21, av pns11 vmb xx vvi pno21;
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and yet Peter he did both, he forsook him, and denied him, and that with a curse and an oath.
and yet Peter he did both, he forsook him, and denied him, and that with a curse and an oath.
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Had Peter known his own heart, he would never have said so. Good men know not to what the corruption of their natures may carry them;
Had Peter known his own heart, he would never have said so. Good men know not to what the corruption of their nature's may carry them;
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it may be thou art a holy and a gracious Christian, thou walkest unblameably in the place where thou livest;
it may be thou art a holy and a gracious Christian, thou walkest unblamably in the place where thou Livest;
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but consider, if God should let thy nature loose, with what impetuous violence wilt thou be drawne to sin? Hazael, as I noted before, thought not that there was that wickednesse in his heart, which the Prophet foretold him of, and therefore sayes he, Is thy servant a dog, that he should do this wickednesse? Nay, Christ himselfe forewarnes his disciples, That they should beware of surfetting and drunkennesse,
but Consider, if God should let thy nature lose, with what impetuous violence wilt thou be drawn to since? hazael, as I noted before, Thought not that there was that wickedness in his heart, which the Prophet foretold him of, and Therefore Says he, Is thy servant a dog, that he should do this wickedness? Nay, christ himself forewarns his Disciples, That they should beware of surfeiting and Drunkenness,
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and the cares of this world; and the Cares of this world;
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a strange exhortation one would think to such as they were, one would think it had been a uselesse caution to such good men;
a strange exhortation one would think to such as they were, one would think it had been a useless caution to such good men;
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the disciples they were not at that time hungerbitten, and that they should be guilty of surfetting;
the Disciples they were not At that time hungerbitten, and that they should be guilty of surfeiting;
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and they who had not a house to put their heads in, that they should be overtaken with drunkennesse;
and they who had not a house to put their Heads in, that they should be overtaken with Drunkenness;
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that they who had not the things of this life, should be careful about them ▪ this was very strange,
that they who had not the things of this life, should be careful about them ▪ this was very strange,
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yet Christ he knew that they had the feeds of these sinnes in their natures;
yet christ he knew that they had the feeds of these Sins in their nature's;
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and as they, so also have all we, and therefore we ought to have a suspicious eye over our own hearts.
and as they, so also have all we, and Therefore we ought to have a suspicious eye over our own hearts.
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As in the first creation, all creatures were seminally in the Chaos, and there wanted onely the motion of the Spirit to bring them forth;
As in the First creation, all creatures were seminally in the Chaos, and there wanted only the motion of the Spirit to bring them forth;
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so in our natures there is the seed of all evil, and there wants but occasion and temptation to draw it forth.
so in our nature's there is the seed of all evil, and there Wants but occasion and temptation to draw it forth.
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Remember, though there be this contrariety in thy heart against grace, yet be not discouraged:
remember, though there be this contrariety in thy heart against grace, yet be not discouraged:
vvb, cs pc-acp vbb d n1 p-acp po21 n1 p-acp n1, av vbb xx vvn:
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though thou discernest this corruption in thy nature more then ever thou didst in all thy life-time past, yet be not disheartened:
though thou discernest this corruption in thy nature more then ever thou didst in all thy lifetime past, yet be not disheartened:
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there are many godly soules in this case, who never saw more corruption, nor more violence then now they do;
there Are many godly Souls in this case, who never saw more corruption, nor more violence then now they do;
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they thought sin was dead, but now they see it alive;
they Thought since was dead, but now they see it alive;
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they thought the power of it was weakened, but now they see the edge of it sharpened.
they Thought the power of it was weakened, but now they see the edge of it sharpened.
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There are these considerations, why such should not be discouraged.
There Are these considerations, why such should not be discouraged.
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1. Because it may proceed, not from an increase of sin in thy nature, but from a clearer discovery of sinne;
1. Because it may proceed, not from an increase of since in thy nature, but from a clearer discovery of sin;
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not that the object is multiplied and greatened, but because thy sight is cleared; a godly man he sees more corruption in his nature then ever he saw before:
not that the Object is multiplied and greatened, but Because thy sighed is cleared; a godly man he sees more corruption in his nature then ever he saw before:
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this proceeds not because there is more corruption then indeed was before, but because the Lord hath given him a clearer inspection into his own heart.
this proceeds not Because there is more corruption then indeed was before, but Because the Lord hath given him a clearer inspection into his own heart.
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I may illustrate it by this comparison.
I may illustrate it by this comparison.
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3436
In a dark and gloomy day, you see no dust, nor motes flying up and down your chamber;
In a dark and gloomy day, you see no dust, nor motes flying up and down your chamber;
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but let the bright beames of the Sunne shine in there, and then you see abundance of dust:
but let the bright beams of the Sun shine in there, and then you see abundance of dust:
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now the dust was there before, but you saw it not, because the Sunne made it not appear to you; thus it is with men:
now the dust was there before, but you saw it not, Because the Sun made it not appear to you; thus it is with men:
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Before conversion they have an abundance of lusts in their hearts, but they see them not,
Before conversion they have an abundance of Lustiest in their hearts, but they see them not,
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because the Sunne of righteousnesse hath not shined into them. — You have a notable passage of Paul in Rom. 7.13. But sin (sayes he) that it might appear to be sin, wrought death in me;
Because the Sun of righteousness hath not shined into them. — You have a notable passage of Paul in Rom. 7.13. But since (Says he) that it might appear to be since, wrought death in me;
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sin was sin before, but sin did not appear to be sin, untill he was converted;
since was since before, but since did not appear to be since, until he was converted;
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and now sayes he, I perceive the workings of my corrupt nature;
and now Says he, I perceive the workings of my corrupt nature;
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3443
whilest I was a Pharisee, I did not then see, nor know my selfe to be so vile and sinful as now I do;
whilst I was a Pharisee, I did not then see, nor know my self to be so vile and sinful as now I do;
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and so when light breaks into the soul, those sins appeared which lay hid, and those which seemed but as motes, now appeare beames;
and so when Light breaks into the soul, those Sins appeared which lay hid, and those which seemed but as motes, now appear beams;
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and those which seemed as little as gnats, now appeare as bigge as Camels,
and those which seemed as little as gnats, now appear as big as Camels,
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2. It may proceed from a more gracious and tender sincerity in thy conscience, then there was in times past.
2. It may proceed from a more gracious and tender sincerity in thy conscience, then there was in times past.
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In former time thy conscience was hard, seared, and senselesse, fighting against the sense of sinne,
In former time thy conscience was hard, seared, and senseless, fighting against the sense of sin,
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but now God hath melted and mollified it; God hath made thy conscience to be not as seared, but as raw flesh:
but now God hath melted and mollified it; God hath made thy conscience to be not as seared, but as raw Flesh:
cc-acp av np1 vhz vvn cc vvd pn31; np1 vhz vvn po21 n1 pc-acp vbi xx c-acp vvn, cc-acp c-acp j n1:
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godly men may complain of corruption, and think they have more then ever they had, but it is because they are more tender, and more sensible.
godly men may complain of corruption, and think they have more then ever they had, but it is Because they Are more tender, and more sensible.
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When a man hath hurt his finger, he thinks he doth never so much touch it as then,
When a man hath hurt his finger, he thinks he does never so much touch it as then,
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and this ariseth from the tendernesse of the part, so God having made thy heart a broken and a soft heart:
and this arises from the tenderness of the part, so God having made thy heart a broken and a soft heart:
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therefore the corruption of thy heart is more felt then before.
Therefore the corruption of thy heart is more felt then before.
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Sin to a wicked man is as a blow on the back, but sin to a godly man is as a blow upon the eye. since to a wicked man is as a blow on the back, but since to a godly man is as a blow upon the eye.
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3. Consider this, though you discern the corruptions of your nature, and see more of it then ever you saw before;
3. Consider this, though you discern the corruptions of your nature, and see more of it then ever you saw before;
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yet be confidently assured of this, that thou shalt have the final victory.
yet be confidently assured of this, that thou shalt have the final victory.
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To this purpose I may accommodate that passage concerning Rebecca, who having conceived the children strugled together within her,
To this purpose I may accommodate that passage Concerning Rebecca, who having conceived the children struggled together within her,
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and she said, Lord, Why am I thus? And the Lord said unto her, Two Nations are in thy womb, that is, the rise of two Nations, Esau and Jacob;
and she said, Lord, Why am I thus? And the Lord said unto her, Two nations Are in thy womb, that is, the rise of two nations, Esau and Jacob;
cc pns31 vvd, n1, q-crq vbm pns11 av? cc dt n1 vvd p-acp pno31, crd n2 vbr p-acp po21 n1, cst vbz, dt n1 pp-f crd n2, np1 cc np1;
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two manner of people shall be separated from thy bowels, and the one people shall be stronger then the ether, two manner of people shall be separated from thy bowels, and the one people shall be Stronger then the either,
crd n1 pp-f n1 vmb vbi vvn p-acp po21 n2, cc dt crd n1 vmb vbi jc cs dt d,
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and the elder shall serve the younger. Whence mark 1. It is said, There was two manner of people in her womb, and these separated; Thus is Sin and Grace.and the elder shall serve the younger. Whence mark 1. It is said, There was two manner of people in her womb, and these separated; Thus is since and Grace.
cc dt n-jn vmb vvi dt jc. q-crq vvb crd pn31 vbz vvn, pc-acp vbds crd n1 pp-f n1 p-acp po31 n1, cc d vvn; av vbz n1 cc n1.
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2. The one is said to be stronger then the other, that is, the posterity of Esau they shall be stronger fot a while then the Israelites, for they did defeat them once;
2. The one is said to be Stronger then the other, that is, the posterity of Esau they shall be Stronger fot a while then the Israelites, for they did defeat them once;
crd dt pi vbz vvn pc-acp vbi jc cs dt n-jn, cst vbz, dt n1 pp-f np1 pns32 vmb vbi jc p-acp dt n1 cs dt np2, c-acp pns32 vdd vvi pno32 a-acp;
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but now what is the comfort? Why, The elder shall serve the younger;
but now what is the Comfort? Why, The elder shall serve the younger;
cc-acp av q-crq vbz dt n1? uh-crq, dt n-jn vmb vvi dt jc;
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and so it came to passe, that the Edomites did serve the Israelites: Thus I may say as of Esau and Jacob, Corruption of nature is stronger then Grace in many good men,
and so it Come to pass, that the Edomites did serve the Israelites: Thus I may say as of Esau and Jacob, Corruption of nature is Stronger then Grace in many good men,
cc av pn31 vvd pc-acp vvi, cst dt n2 vdd vvi dt np1: av pns11 vmb vvi a-acp pp-f np1 cc np1, n1 pp-f n1 vbz jc cs vvb p-acp d j n2,
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and it is elder then grace; but here is your comfort, The elder shall serve the younger;
and it is elder then grace; but Here is your Comfort, The elder shall serve the younger;
cc pn31 vbz jc cs n1; cc-acp av vbz po22 n1, dt n-jn vmb vvi dt jc;
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Grace shall get the final victory.
Grace shall get the final victory.
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I inferre hence, that though you are not to be discouraged, considering this corruption, yet you are greatly to be humbled in the sense of this contrariety, that is, in your natures against grace.
I infer hence, that though you Are not to be discouraged, considering this corruption, yet you Are greatly to be humbled in the sense of this contrariety, that is, in your nature's against grace.
pns11 vvb av, cst cs pn22 vbr xx pc-acp vbi vvn, vvg d n1, av pn22 vbr av-j pc-acp vbi vvn p-acp dt n1 pp-f d n1, cst vbz, p-acp po22 n2 p-acp n1.
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If you had onely a disability as to grace, it were matter of humiliation for you;
If you had only a disability as to grace, it were matter of humiliation for you;
cs pn22 vhd av-j dt n1 c-acp pc-acp vvi, pn31 vbdr n1 pp-f n1 p-acp pn22;
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if you had onely an opposition against grace, that would be cause of more humiliation,
if you had only an opposition against grace, that would be cause of more humiliation,
cs pn22 vhd av-j dt n1 p-acp n1, cst vmd vbi n1 pp-f dc n1,
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but having an utter contrariety against grace, here is greater cause for you to be humbled.
but having an utter contrariety against grace, Here is greater cause for you to be humbled.
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A carnal minde is not onely an enemy to God, but enmity it selfe. What the Spirit perswades to, that the flesh disswades from:
A carnal mind is not only an enemy to God, but enmity it self. What the Spirit persuades to, that the Flesh dissuades from:
dt j n1 vbz xx av-j dt n1 p-acp np1, cc-acp n1 pn31 n1. q-crq dt n1 vvz p-acp, cst dt n1 vvz p-acp:
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and what the Spirit wills, that the flesh wills; and therefore you have great cause of humiliation. and what the Spirit wills, that the Flesh wills; and Therefore you have great cause of humiliation.
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4. Learn to reduce all actual sins that have broke out in your lives, to their original;
4. Learn to reduce all actual Sins that have broke out in your lives, to their original;
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that is, to this contrariety of nature.
that is, to this contrariety of nature.
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Thou dost not sin, because the devill tempts thee, nor because thou art in bad company,
Thou dost not sin, Because the Devil tempts thee, nor Because thou art in bad company,
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but because thou hast a corrupt nature.
but Because thou hast a corrupt nature.
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It is a saying of a learned Divine, that a Christian hath many enemies to fight withall,
It is a saying of a learned Divine, that a Christian hath many enemies to fight withal,
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but he hath onely one which overcomes grace, and that is the flesh.
but he hath only one which overcomes grace, and that is the Flesh.
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Were it not for corruption within, all temptations would be no other to thee, then they were unto Christ;
Were it not for corruption within, all temptations would be no other to thee, then they were unto christ;
vbdr pn31 xx p-acp n1 a-acp, d n2 vmd vbi dx n-jn p-acp pno21, cs pns32 vbdr p-acp np1;
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the Tempter came to him, but he found nothing in him; his temptations were but as a spark of fire cast into the sea:
the Tempter Come to him, but he found nothing in him; his temptations were but as a spark of fire cast into the sea:
dt n1 vvd p-acp pno31, cc-acp pns31 vvd pix p-acp pno31; po31 n2 vbdr cc-acp c-acp dt n1 pp-f n1 vvn p-acp dt n1:
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but the devil comes to thee, and the world comes to thee, and they find fit matter in thee, a suitablenes in thy nature to fall into and close with the temptation;
but the Devil comes to thee, and the world comes to thee, and they find fit matter in thee, a suitablenes in thy nature to fallen into and close with the temptation;
cc-acp dt n1 vvz p-acp pno21, cc dt n1 vvz p-acp pno21, cc pns32 vvb j n1 p-acp pno21, dt n1 p-acp po21 n1 pc-acp vvi p-acp cc vvi p-acp dt n1;
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and therefore reduce actual sin to its original;
and Therefore reduce actual since to its original;
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thus Paul did, It is no more I that sins, sayes he, but who doth he blame? not the devil,
thus Paul did, It is no more I that Sins, Says he, but who does he blame? not the Devil,
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nor the world, but sin that dwelleth in me; that is, an evill and corrupt nature;
nor the world, but since that dwells in me; that is, an evil and corrupt nature;
ccx dt n1, p-acp n1 cst vvz p-acp pno11; cst vbz, dt j-jn cc j n1;
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it is my corrrupt nature which drawes me to evill, and hinders me from good;
it is my corrrupt nature which draws me to evil, and hinders me from good;
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and if you would thus reduce your sinne to its original, what cause of sorrow and debasement would it give unto you? It is said of David, that the devil moved him to number the people, but he doth not charge it upon the devil, but upon himself;
and if you would thus reduce your sin to its original, what cause of sorrow and debasement would it give unto you? It is said of David, that the Devil moved him to number the people, but he does not charge it upon the Devil, but upon himself;
cc cs pn22 vmd av vvi po22 n1 p-acp po31 j-jn, r-crq n1 pp-f n1 cc n1 vmd pn31 vvi p-acp pn22? pn31 vbz vvn pp-f np1, cst dt n1 vvd pno31 pc-acp vvi dt n1, p-acp pns31 vdz xx vvi pn31 p-acp dt n1, p-acp p-acp px31;
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and sayes he, I have sinned, and I have done foolishly: we are all transgressours from the womb.
and Says he, I have sinned, and I have done foolishly: we Are all transgressors from the womb.
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Complain not of the evill that is in thy life, but charge it upon thy corrupt nature;
Complain not of the evil that is in thy life, but charge it upon thy corrupt nature;
vvb xx pp-f dt j-jn cst vbz p-acp po21 n1, cc-acp vvb pn31 p-acp po21 j n1;
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and thus also David in another place, he duces those two great evils of murther and adultery to the corruption of his nature;
and thus also David in Another place, he duces those two great evils of murder and adultery to the corruption of his nature;
cc av av np1 p-acp j-jn n1, pns31 fw-la d crd j n2-jn pp-f n1 cc n1 p-acp dt n1 pp-f po31 n1;
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and sayes he, I was shapen in iniquity, and in sin did my mother conceive me.
and Says he, I was shapen in iniquity, and in since did my mother conceive me.
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And thus Augustine in his Confessions, when he confesseth how he robbed an Orchard, he saith,
And thus Augustine in his Confessions, when he Confesses how he robbed an Orchard, he Says,
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neither hunger, nor want of the fruit he stole, for he had better at home, but it was meerly to gratifie corrupt nature.
neither hunger, nor want of the fruit he stole, for he had better At home, but it was merely to gratify corrupt nature.
dx n1, ccx n1 pp-f dt n1 pns31 vvd, c-acp pns31 vhd av-jc p-acp n1-an, cc-acp pn31 vbds av-j pc-acp vvi j n1.
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5. If there be contrariety in thy nature against grace, oh then do not joyn in with this contrariety against the Spirit;
5. If there be contrariety in thy nature against grace, o then do not join in with this contrariety against the Spirit;
crd cs pc-acp vbi n1 p-acp po21 n1 p-acp n1, uh av vdb xx vvi p-acp p-acp d n1 p-acp dt n1;
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wouldst thou joyn with an enemy? this contrariety, why is it in thee? is it not to damne and destroy thy soule? therefore sayes the Apostle, Abstain from fleshly lusts, because they warre against the soule;
Wouldst thou join with an enemy? this contrariety, why is it in thee? is it not to damn and destroy thy soul? Therefore Says the Apostle, Abstain from fleshly Lustiest, Because they war against the soul;
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the flesh strives to damne you, but the Spirit strives to save you; therefore do not take part with thy enemy.
the Flesh strives to damn you, but the Spirit strives to save you; Therefore do not take part with thy enemy.
dt n1 vvz pc-acp vvi pn22, cc-acp dt n1 vvz pc-acp vvi pn22; av vdb xx vvi n1 p-acp po21 n1.
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Yet how many men are there that joyn with the corrupt motions of their hearts when they prompt them to evill? and how unreasonable is this;
Yet how many men Are there that join with the corrupt motions of their hearts when they prompt them to evil? and how unreasonable is this;
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the Apostle tells us, that We are not debtors to the flesh, to live after the flesh;
the Apostle tells us, that We Are not debtors to the Flesh, to live After the Flesh;
dt n1 vvz pno12, cst pns12 vbr xx n2 p-acp dt n1, pc-acp vvi p-acp dt n1;
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as if he should say, You owe nothing to corrupt nature, and why will you yield thereunto? It is honesty in every man to pay his debts: as if he should say, You owe nothing to corrupt nature, and why will you yield thereunto? It is honesty in every man to pay his debts:
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But you owe nothing to corrupt nature, but you are Debtors to the Spirit; and if ye through the Spirit do mortify the deeds of the body, ye shall live:
But you owe nothing to corrupt nature, but you Are Debtors to the Spirit; and if you through the Spirit do mortify the Deeds of the body, you shall live:
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Therefore indulge not the flesh, or, as the same Apostle speakes, Make no provision for the flesh.
Therefore indulge not the Flesh, or, as the same Apostle speaks, Make no provision for the Flesh.
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If an enemy come into your houses, will you victual his camp, will you send in Armes to an enemy to destroy you? this is that which men do, If an enemy come into your houses, will you victual his camp, will you send in Arms to an enemy to destroy you? this is that which men do,
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when they joyn with the flesh against the Spirit.
when they join with the Flesh against the Spirit.
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By how much any man makes provision for the flesh, by so much doth he joyn in opposing, resisting, quenching, and grieving of the Spirit.
By how much any man makes provision for the Flesh, by so much does he join in opposing, resisting, quenching, and grieving of the Spirit.
p-acp c-crq d d n1 vvz n1 p-acp dt n1, p-acp av d vdz pns31 vvi p-acp vvg, j-vvg, vvg, cc vvg pp-f dt n1.
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Thus I have done with the double conflict between the flesh and the Spirit, and the double cause of this conflict, These are contrary the one to the other.
Thus I have done with the double conflict between the Flesh and the Spirit, and the double cause of this conflict, These Are contrary the one to the other.
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Sermon XX.Sermon XX.
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At Lawrence Jewry London, Januar. 19. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, January 19. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
cc dt n1 p-acp dt n1, cc d vbr j-jn dt crd p-acp dt n-jn, av cst pn22 vmbx vdi dt n2 cst pn22 vmd.
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I Am now come to make entrance to the double consequent of this double conflict, which carries also a double reference, The flesh lusteth against the Spirit,
I Am now come to make Entrance to the double consequent of this double conflict, which carries also a double Referente, The Flesh Lusteth against the Spirit,
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so that ye cannot do the good ye would, and the Spirit lusteth against the flesh, so that ye cannot do the evill ye would. so that you cannot do the good you would, and the Spirit Lusteth against the Flesh, so that you cannot do the evil you would.
av cst pn22 vmbx vdi dt j pn22 vmd, cc dt n1 vvz p-acp dt n1, av cst pn22 vmbx vdb dt n-jn pn22 vmd.
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The words they are not much difficult, and therefore I shall not say much in their explication.
The words they Are not much difficult, and Therefore I shall not say much in their explication.
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Augustine understands these words, so you cannot do the things you would, that is, you cannot do the good you would. Augustine understands these words, so you cannot do the things you would, that is, you cannot do the good you would.
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Musculus understands it of both joyntly; you cannot do the things you would. Musculus understands it of both jointly; you cannot do the things you would.
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As if he should say, The flesh lusteth against the Spirit, and so you cannot do the good you would;
As if he should say, The Flesh Lusteth against the Spirit, and so you cannot do the good you would;
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and the Spirit lusteth against the flesh, so that you cannot do the evill you would. and the Spirit Lusteth against the Flesh, so that you cannot do the evil you would.
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The Doctrine is this from the first part of the consequent, The flesh lusteth against the Spirit, so that ye cannot do the good you would.
The Doctrine is this from the First part of the consequent, The Flesh Lusteth against the Spirit, so that you cannot do the good you would.
dt n1 vbz d p-acp dt ord n1 pp-f dt j, dt n1 vvz p-acp dt n1, av cst pn22 vmbx vdb dt j pn22 vmd.
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That the corruption of the flesh, even in regenerate men, doth oftentimes divert them from, and disturb and interrupt them in their holy performances.
That the corruption of the Flesh, even in regenerate men, does oftentimes divert them from, and disturb and interrupt them in their holy performances.
cst dt n1 pp-f dt n1, av p-acp j-vvn n2, vdz av vvi pno32 p-acp, cc vvi cc vvi pno32 p-acp po32 j n2.
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To confirm this point, you have not only the testimony of the Apostle, that it was so with other men,
To confirm this point, you have not only the testimony of the Apostle, that it was so with other men,
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but also his own experience, you have him complaining, that to will was present, but how to perform that which is good, I finde not;
but also his own experience, you have him complaining, that to will was present, but how to perform that which is good, I find not;
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that when he would do good, evill was present with him. that when he would do good, evil was present with him.
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I shall branch out this Doctrine into two parts, and shall shew that this corruption of nature in reference to good, hath a double mischievous consequence, or effect.
I shall branch out this Doctrine into two parts, and shall show that this corruption of nature in Referente to good, hath a double mischievous consequence, or Effect.
pns11 vmb vvi av d n1 p-acp crd n2, cc vmb vvi cst d n1 pp-f n1 p-acp n1 p-acp j, vhz dt j-jn j n1, cc n1.
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First, it hinders a man from the doing of good. Secondly, it hinders a man in the doing of good.
First, it hinders a man from the doing of good. Secondly, it hinders a man in the doing of good.
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These are the particulars I shall insist upon, and shall now begin with the first, That corrupt nature hinders a man from the doing of good.
These Are the particulars I shall insist upon, and shall now begin with the First, That corrupt nature hinders a man from the doing of good.
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To illustrate this, there is a fit embleme in that History mentioned in Gen. 38. concerning Tamar, who had twins in her womb, Pharez and Zarah; now the History mentions that Zarah did first put out the hand,
To illustrate this, there is a fit emblem in that History mentioned in Gen. 38. Concerning Tamar, who had twins in her womb, Perez and Zerah; now the History mentions that Zerah did First put out the hand,
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and the Midwife tied a scarlet thred about his finger, but Pharez strugled with Zarah, and so got out first.
and the Midwife tied a scarlet thread about his finger, but Perez struggled with Zerah, and so god out First.
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Divines accommodate this History to this purpose, that a godly man may like Zarnh set on for the doing of duty,
Divines accommodate this History to this purpose, that a godly man may like Zarnh Set on for the doing of duty,
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but corrupt nature like Pharez hinders the birth of Zarah. Corrupt nature hinders regenerate men from doing of good.
but corrupt nature like Perez hinders the birth of Zerah. Corrupt nature hinders regenerate men from doing of good.
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That which I shall now do, shall be to shew you what are those politick devices of mans nature, that hinder him from the doing of good;
That which I shall now do, shall be to show you what Are those politic devices of men nature, that hinder him from the doing of good;
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and there are these twelve stratagems which corrupt nature uses to this end.
and there Are these twelve stratagems which corrupt nature uses to this end.
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1. The flesh hinders us from doing of good, by perswading a man that he is above the use of duty;
1. The Flesh hinders us from doing of good, by persuading a man that he is above the use of duty;
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this is a suggestion which comes from proud fantastical nature;
this is a suggestion which comes from proud fantastical nature;
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Duties saith the foolish Familist, they are but fleshly formes, and but for the inferiour rank of Christians, not for those that are growne up to a tall stature,
Duties Says the foolish Familist, they Are but fleshly forms, and but for the inferior rank of Christians, not for those that Are grown up to a tall stature,
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and are people of a higher dispensation. Corruption doth often make this plea, for the neglect of the use of duty;
and Are people of a higher Dispensation. Corruption does often make this plea, for the neglect of the use of duty;
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and this was seen to work in the dayes of the Apostles, as the Apostle Paul speaks, Are there not contentions among you, sayes he, whilest every one of you say I am of Paul, and I of Apollo, I of Cephas, and I am of Christ;
and this was seen to work in the days of the Apostles, as the Apostle Paul speaks, are there not contentions among you, Says he, whilst every one of you say I am of Paul, and I of Apollo, I of Cephas, and I am of christ;
cc d vbds vvn pc-acp vvi p-acp dt n2 pp-f dt n2, c-acp dt n1 np1 vvz, vbr pc-acp xx n2 p-acp pn22, vvz pns31, cs d crd pp-f pn22 vvb pns11 vbm pp-f np1, cc pns11 pp-f np1, pns11 pp-f np1, cc pns11 vbm pp-f np1;
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here the Apostle doth not only blame them that cried up parties among the Apostles,
Here the Apostle does not only blame them that cried up parties among the Apostles,
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but condemnes a fourth sort also, which said they were of Christ, and why should the Apostle condemne such? why, the meaning is this: the Apostle condemnes Enthusiasme;
but condemns a fourth sort also, which said they were of christ, and why should the Apostle condemn such? why, the meaning is this: the Apostle condemns Enthusiasm;
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these were so farre from crying up Paul, or other of the Apostles, that they were all for Christ;
these were so Far from crying up Paul, or other of the Apostles, that they were all for christ;
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that is, they were for Revelations, and Inspirations;
that is, they were for Revelations, and Inspirations;
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now the Apostle condemnes those that so cry up Christ, as to decry an ordinary Ministery.
now the Apostle condemns those that so cry up christ, as to decry an ordinary Ministry.
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And to antidote you against this infection of corrupt nature, I shall give you these three particulars.
And to antidote you against this infection of corrupt nature, I shall give you these three particulars.
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1. That in the most glorious times of the Church, the Word hath promised that duties and Ordinances shall be of use among Believers;
1. That in the most glorious times of the Church, the Word hath promised that duties and Ordinances shall be of use among Believers;
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Thus S. John speaks, Rev. 11.15.
Thus S. John speaks, Rev. 11.15.
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The seventh Angel sounded, and there were great voices in heaven, saying, The Kingdomes of this world are become the Kingdomes of our Lord, The seventh Angel sounded, and there were great voices in heaven, saying, The Kingdoms of this world Are become the Kingdoms of our Lord,
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and of his Christ, and he shall reign for ever and ever; and in the nineteenth verse it followes, The Temple of God was opened in heaven,
and of his christ, and he shall Reign for ever and ever; and in the nineteenth verse it follows, The Temple of God was opened in heaven,
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and there was sate in his Temple the Ark of his Testament; That is, there was to be Gospel-Ordinances even in the purest times of Gods Church, after Antichrist should be destroyed;and there was sat in his Temple the Ark of his Testament; That is, there was to be Gospel ordinances even in the Purest times of God's Church, After Antichrist should be destroyed;
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yet then there should be a Temple, and within it the Ark of Gods Testament, meaning Gospel-Ordinances.
yet then there should be a Temple, and within it the Ark of God's Testament, meaning Gospel ordinances.
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2. The Scripture tells you that the strongest Christians are to be conversant in the duties of Religion;
2. The Scripture tells you that the Strongest Christians Are to be conversant in the duties of Religion;
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and thus the Apostle Paul to the Romanes, he tells them that he was perswaded that they were full of goodnesse, filled with all knowledge, able also to admonish one another;
and thus the Apostle Paul to the Romans, he tells them that he was persuaded that they were full of Goodness, filled with all knowledge, able also to admonish one Another;
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neverthelesse, sayes he, I am bold to put you in minde, as if he should say,
nevertheless, Says he, I am bold to put you in mind, as if he should say,
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though you are full of knowledge and goodnesse, yet I must put you in minde of your duty.
though you Are full of knowledge and Goodness, yet I must put you in mind of your duty.
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The strong had need to be exercised in duties and Ordinancs,
The strong had need to be exercised in duties and Ordinances,
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1. To have their judgements confirmed in knowledge, and belief of the truth, 1 John 2.21. I have not written to you, because you know not, but because you know the truth.
1. To have their Judgments confirmed in knowledge, and belief of the truth, 1 John 2.21. I have not written to you, Because you know not, but Because you know the truth.
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2. To have their memories strengthened in the remembrance of the truth, Jude 3. I will put you in remembrance, though you once knew this.
2. To have their memories strengthened in the remembrance of the truth, U^de 3. I will put you in remembrance, though you once knew this.
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3. To have their affections more excited to the love of the truth, 2 Pet. 1.12. 3. Untill you come to heaven, you must be conversant in the use of duty.
3. To have their affections more excited to the love of the truth, 2 Pet. 1.12. 3. Until you come to heaven, you must be conversant in the use of duty.
crd p-acp vhi po32 n2 av-dc vvd p-acp dt n1 pp-f dt n1, crd np1 crd. crd c-acp pn22 vvb p-acp n1, pn22 vmb vbi j p-acp dt n1 pp-f n1.
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You read of the Israelites, that all the while they were in the wildernes, the Lord sent them Manna from heaven,
You read of the Israelites, that all the while they were in the Wilderness, the Lord sent them Manna from heaven,
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but when once they came to Canaan, then Manna ceased;
but when once they Come to Canaan, then Manna ceased;
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so whilest you are in the wildernesse of this world, you must be fed with the Manna of Ordinances,
so whilst you Are in the Wilderness of this world, you must be fed with the Manna of Ordinances,
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but when you come to heaven, then, and not till then will Ordinances cease; only the heavenly Jerusalem had no Temple, Rev. 21.22,23.
but when you come to heaven, then, and not till then will Ordinances cease; only the heavenly Jerusalem had no Temple, Rev. 21.22,23.
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And therefore the more abominably unthankful are all they who make no other use of their so long living under Ordinances,
And Therefore the more abominably unthankful Are all they who make no other use of their so long living under Ordinances,
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but proudly to professe themselves above Ordinances.
but proudly to profess themselves above Ordinances.
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2. Another stratagem which corrupt nature hath, is a pretence of urgent and extraordinary affaires and occasions in the world,
2. another stratagem which corrupt nature hath, is a pretence of urgent and extraordinary affairs and occasions in the world,
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and this some will make a hinderance to duty.
and this Some will make a hindrance to duty.
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They will tell you that their conditions are necessitous, and that they have time little enough to follow their callings,
They will tell you that their conditions Are necessitous, and that they have time little enough to follow their callings,
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and therefore they hope God will dispense with them, though they be not so much in duty as other men.
and Therefore they hope God will dispense with them, though they be not so much in duty as other men.
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Such as these were they who were bidden to that great Supper mentioned by Luke, who with one consent began to make excuse, One had bought a piece of ground,
Such as these were they who were bidden to that great Supper mentioned by Lycia, who with one consent began to make excuse, One had bought a piece of ground,
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and he must needs go and see it, another a yoke of Oxen, and he must go and prove them,
and he must needs go and see it, Another a yoke of Oxen, and he must go and prove them,
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and another married a wife, and he could not come; and Another married a wife, and he could not come;
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Such pretences as these are found in corrupt nature, to make callings in the world to be a dispensation to duty to God;
Such pretences as these Are found in corrupt nature, to make callings in the world to be a Dispensation to duty to God;
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and that I may take off this mistake, I shall lay down these three particulars.
and that I may take off this mistake, I shall lay down these three particulars.
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1. That God never ordained our particular callings as men, to justle out our general callings as we are Christians,
1. That God never ordained our particular callings as men, to justle out our general callings as we Are Christians,
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or that civil duties should justle out Divine duties.
or that civil duties should justle out Divine duties.
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A wise management of, and forecast in your worldly affaires, would give you time enough to set about divine duties;
A wise management of, and forecast in your worldly affairs, would give you time enough to Set about divine duties;
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a holy prudence and providence will redeem time for prayer, hearing, &c. 2. Consider that the way for God to blesse you in your outward callings, is to be much imployed in religious duties.
a holy prudence and providence will Redeem time for prayer, hearing, etc. 2. Consider that the Way for God to bless you in your outward callings, is to be much employed in religious duties.
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It is the saying of one that had but two acres of ground, and a rich Lords land was by his;
It is the saying of one that had but two acres of ground, and a rich lords land was by his;
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the poor mans was fruitful, and the Lords was barren; whereupon the Lord came to him, and ask't him the reason:
the poor men was fruitful, and the lords was barren; whereupon the Lord Come to him, and asked him the reason:
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Oh Sir, sayes he, I water my little ground with prayers and teares every morning, this is the way to be blessed in the world:
O Sir, Says he, I water my little ground with Prayers and tears every morning, this is the Way to be blessed in the world:
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give God his due, and he will give you yours. give God his endue, and he will give you yours.
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Seek ye first the Kingdome of God and his righteousnesse, and then all other things shall be given in unto you. Seek you First the Kingdom of God and his righteousness, and then all other things shall be given in unto you.
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3. Thou sayest thou must follow thy calling, and so neglectest thy duty to God; consider that for this, God may be provoked to blast thy outward imployments;
3. Thou Sayest thou must follow thy calling, and so neglectest thy duty to God; Consider that for this, God may be provoked to blast thy outward employments;
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without Gods blessing it is in vain, to rise up early, and to sit down late,
without God's blessing it is in vain, to rise up early, and to fit down late,
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and to eat the bread of sorrowes, as the Psalmist speaks. and to eat the bred of sorrows, as the Psalmist speaks.
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God doth many times curse thy outward condition, because thou deniest him duties of religious worship.
God does many times curse thy outward condition, Because thou deniest him duties of religious worship.
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4. And lastly, God was angry with Moses for neglecting duty, and with the Israelites also,
4. And lastly, God was angry with Moses for neglecting duty, and with the Israelites also,
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though they had more urgent affaires to plead, then all you have.
though they had more urgent affairs to plead, then all you have.
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Moses, though he were in a journey, and one would have thought, that might have been a good excuse for him,Moses, though he were in a journey, and one would have Thought, that might have been a good excuse for him,
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for the not circumcising of his childe;
for the not circumcising of his child;
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and yet the Lord was so displeased at this neglect of his, that he met him in his Inne, and had like to have killed him.
and yet the Lord was so displeased At this neglect of his, that he met him in his Inn, and had like to have killed him.
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God would not dispense with the neglect of his Ordinance, though the necessity of a journey might have pleaded an excuse for Moses. So the children of Israel, whilest they were in the wildernesse, God was angry with them,
God would not dispense with the neglect of his Ordinance, though the necessity of a journey might have pleaded an excuse for Moses. So the children of Israel, whilst they were in the Wilderness, God was angry with them,
np1 vmd xx vvi p-acp dt n1 pp-f po31 n1, cs dt n1 pp-f dt n1 vmd vhi vvn dt n1 p-acp np1. av dt n2 pp-f np1, cs pns32 vbdr p-acp dt n1, np1 vbds j p-acp pno32,
(24) sermon (DIV1)
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because they neglected this Ordinance of circumcision, and yet they might have pleaded for themselves, that they were moving from place to place, pitching their Tents now here, now there;
Because they neglected this Ordinance of circumcision, and yet they might have pleaded for themselves, that they were moving from place to place, pitching their Tents now Here, now there;
c-acp pns32 vvd d n1 pp-f n1, cc av pns32 vmd vhi vvn p-acp px32, cst pns32 vbdr vvg p-acp n1 p-acp n1, vvg po32 n2 av av, av a-acp;
(24) sermon (DIV1)
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and though this pretence may seem very fair, yet God was not pleased with them;
and though this pretence may seem very fair, yet God was not pleased with them;
cc cs d n1 vmb vvi av j, av np1 vbds xx vvn p-acp pno32;
(24) sermon (DIV1)
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which may teach us that it is not our worldly imployments, nor necessary affaires in the world, that can give us a dispensation in the performance of our duty to God.
which may teach us that it is not our worldly employments, nor necessary affairs in the world, that can give us a Dispensation in the performance of our duty to God.
r-crq vmb vvi pno12 d pn31 vbz xx po12 j n2, ccx j n2 p-acp dt n1, cst vmb vvi pno12 dt n1 p-acp dt n1 pp-f po12 n1 p-acp np1.
(24) sermon (DIV1)
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3. Another stratagem of corrupt nature in this point is this:
3. another stratagem of corrupt nature in this point is this:
crd j-jn n1 pp-f j n1 p-acp d n1 vbz d:
(24) sermon (DIV1)
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That a man will purpose, and promise to do duties, but not till his present estate and condition is changged; That a man will purpose, and promise to do duties, but not till his present estate and condition is changged;
cst dt n1 vmb vvi, cc vvb pc-acp vdi n2, cc-acp xx p-acp po31 j n1 cc n1 vbz j;
(24) sermon (DIV1)
605
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when a man shall sit down and say, If I were in another condition, God should have more duty and service from me, then now he hath;
when a man shall fit down and say, If I were in Another condition, God should have more duty and service from me, then now he hath;
c-crq dt n1 vmb vvi a-acp cc vvi, cs pns11 vbdr p-acp j-jn n1, np1 vmd vhi dc n1 cc n1 p-acp pno11, cs av pns31 vhz;
(24) sermon (DIV1)
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but in this condition that I am now in, I have not time nor opportunity.
but in this condition that I am now in, I have not time nor opportunity.
cc-acp p-acp d n1 cst pns11 vbm av p-acp, pns11 vhb xx n1 ccx n1.
(24) sermon (DIV1)
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— This is a most plausible stratagem, whereby your corrupt hearts labour to take you off from duty.
— This is a most plausible stratagem, whereby your corrupt hearts labour to take you off from duty.
— d vbz dt av-ds j n1, c-crq po22 j n2 vvb pc-acp vvi pn22 a-acp p-acp n1.
(24) sermon (DIV1)
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Suppose thou art a young man, and a servant, thy heart will suggest unto thee thus:
Suppose thou art a young man, and a servant, thy heart will suggest unto thee thus:
vvb pns21 vb2r dt j n1, cc dt n1, po21 n1 vmb vvi p-acp pno21 av:
(24) sermon (DIV1)
605
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but if thou wert then a Master, Oh how many houres wouldest thou spend in Gods service? thou art a poor man,
but if thou Wertenberg then a Master, O how many hours Wouldst thou spend in God's service? thou art a poor man,
cc-acp cs pns21 vbd2r av dt n1, uh c-crq d n2 vmd2 pns21 vvi p-acp ng1 n1? pns21 vb2r dt j n1,
(24) sermon (DIV1)
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and thou sayest, Oh if I were a rich man, how liberal would I be? Thou art a private man,
and thou Sayest, O if I were a rich man, how liberal would I be? Thou art a private man,
cc pns21 vv2, uh cs pns11 vbdr dt j n1, c-crq j vmd pns11 vbi? pns21 vb2r dt j n1,
(24) sermon (DIV1)
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but if thou wert a Magistrate, what good wouldest thou do, this was Absalom 's vain conceit.
but if thou Wertenberg a Magistrate, what good Wouldst thou do, this was Absalom is vain conceit.
cc-acp cs pns21 vbd2r dt n1, r-crq av-j vmd2 pns21 vdi, d vbds np1 vbz j n1.
(24) sermon (DIV1)
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But remember this, if thy condition should be changed, and thy heart remain unchanged, thou wouldst still be the same man, though thy condition were altered;
But Remember this, if thy condition should be changed, and thy heart remain unchanged, thou Wouldst still be the same man, though thy condition were altered;
cc-acp vvb d, cs po21 n1 vmd vbi vvn, cc po21 n1 vvi j, pns21 vmd2 av vbi dt d n1, cs po21 n1 vbdr vvn;
(24) sermon (DIV1)
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and to you that have been, or may be thus deceived by your deceitfull hearts, I would lay down these partilars:
and to you that have been, or may be thus deceived by your deceitful hearts, I would lay down these partilars:
cc p-acp pn22 cst vhb vbn, cc vmb vbi av vvn p-acp po22 j n2, pns11 vmd vvi a-acp d n2:
(24) sermon (DIV1)
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1. Know that it is a meer deceit of heart, to think that if thy condition were changed, thou wouldest be a changed man;
1. Know that it is a mere deceit of heart, to think that if thy condition were changed, thou Wouldst be a changed man;
crd vvb cst pn31 vbz dt j n1 pp-f n1, pc-acp vvi cst cs po21 n1 vbdr vvn, pns21 vmd2 vbi dt j-vvn n1;
(24) sermon (DIV1)
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it appeares to be a deceit upon this ground, because if thou art not good in thy present condition, thou canst not be good in any condition,
it appears to be a deceit upon this ground, Because if thou art not good in thy present condition, thou Canst not be good in any condition,
pn31 vvz pc-acp vbi dt n1 p-acp d n1, c-acp cs pns21 vb2r xx j p-acp po21 j n1, pns21 vm2 xx vbi j p-acp d n1,
(24) sermon (DIV1)
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if thy heart be the same;
if thy heart be the same;
cs po21 n1 vbb dt d;
(24) sermon (DIV1)
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and the reason is, it is thy naughty heart which makes thee bad in thy present condition, and if that continues with thee, thou wilt be bad in another condition;
and the reason is, it is thy naughty heart which makes thee bad in thy present condition, and if that continues with thee, thou wilt be bad in Another condition;
cc dt n1 vbz, pn31 vbz po21 j n1 r-crq vvz pno21 j p-acp po21 j n1, cc cs cst vvz p-acp pno21, pns21 vm2 vbi j p-acp j-jn n1;
(24) sermon (DIV1)
606
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if thou art a bad servant, thou wilt be a bad Master, and if a bad childe, thou wilt be a bad father;
if thou art a bad servant, thou wilt be a bad Master, and if a bad child, thou wilt be a bad father;
cs pns21 vb2r dt j n1, pns21 vm2 vbi dt j n1, cc cs dt j n1, pns21 vm2 vbi dt j n1;
(24) sermon (DIV1)
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if thou art not good in a single condition, thou wilt not be good in a married estate, unlesse thy heart be changed:
if thou art not good in a single condition, thou wilt not be good in a married estate, unless thy heart be changed:
cs pns21 vb2r xx j p-acp dt j n1, pns21 vm2 xx vbi j p-acp dt j-vvn n1, cs po21 n1 vbi vvn:
(24) sermon (DIV1)
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if thy heart be not changed, thy lifee will not.
if thy heart be not changed, thy lifee will not.
cs po21 n1 vbb xx vvn, po21 n1 vmb xx.
(24) sermon (DIV1)
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2. Consider that every other condition which thou dost so admire, and desire after, it hath peradventure more snares, more incumbrances and inconveniences,
2. Consider that every other condition which thou dost so admire, and desire After, it hath Peradventure more snares, more encumbrances and inconveniences,
crd np1 cst d j-jn n1 r-crq pns21 vd2 av vvi, cc vvb a-acp, pn31 vhz av dc n2, dc n2 cc n2,
(24) sermon (DIV1)
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then the present condition thou complainest of;
then the present condition thou complainest of;
cs dt j n1 pns21 vv2 pp-f;
(24) sermon (DIV1)
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thou art now a young man, and thou complainest that thou hast not time to pray, what wouldest thou do, if thou hadst the charge of a house and family? a publick condition hath more distractions and encumbrances then any private condition,
thou art now a young man, and thou complainest that thou hast not time to pray, what Wouldst thou do, if thou Hadst the charge of a house and family? a public condition hath more distractions and encumbrances then any private condition,
pns21 vb2r av dt j n1, cc pns21 vv2 cst pns21 vh2 xx n1 pc-acp vvi, q-crq vmd2 pns21 vdi, cs pns21 vhd2 dt n1 pp-f dt n1 cc n1? dt j n1 vhz dc n2 cc n2 av d j n1,
(24) sermon (DIV1)
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and therefore do not deceive your selves.
and Therefore do not deceive your selves.
cc av vdb xx vvi po22 n2.
(24) sermon (DIV1)
607
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4. Another stratagem of corrupt nature to keep a man from duty, is by putting a foule vizard upon the beautiful face of religious duties.
4. another stratagem of corrupt nature to keep a man from duty, is by putting a foul vizard upon the beautiful face of religious duties.
crd j-jn n1 pp-f j n1 pc-acp vvi dt n1 p-acp n1, vbz p-acp vvg dt j n1 p-acp dt j n1 pp-f j n2.
(24) sermon (DIV1)
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Just as the flesh to provoke a man to sin, will smear over sin, and make it appear like the beautiful face of grace:
Just as the Flesh to provoke a man to since, will smear over since, and make it appear like the beautiful face of grace:
j c-acp dt n1 pc-acp vvi dt n1 p-acp n1, vmb vvb p-acp n1, cc vvi pn31 vvi av-j dt j n1 pp-f n1:
(24) sermon (DIV1)
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so the heart on the other side, to keep a man from duty, will smear over the beautiful face of godlinesse, with carnal prejudices;
so the heart on the other side, to keep a man from duty, will smear over the beautiful face of godliness, with carnal prejudices;
av dt n1 p-acp dt j-jn n1, pc-acp vvi dt n1 p-acp n1, vmb vvb p-acp dt j n1 pp-f n1, p-acp j n2;
(24) sermon (DIV1)
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even as Judas did disparage that most excellent and memorable act of Mary in that honourable liberality she shewed unto Christ in breaking the boxe of ointment,
even as Judas did disparage that most excellent and memorable act of Marry in that honourable liberality she showed unto christ in breaking the box of ointment,
av c-acp np1 vdd vvi cst av-ds j cc j n1 pp-f uh p-acp cst j n1 pns31 vvd p-acp np1 p-acp vvg dt n1 pp-f n1,
(24) sermon (DIV1)
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as a profuse and riotous waste, Matth. 26.8.
as a profuse and riotous waste, Matthew 26.8.
c-acp dt j cc j n1, np1 crd.
(24) sermon (DIV1)
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So thy corrupt heart will suggest to thee, what is zeal for God, but rashnesse and indiscretion? and what is holinesse,
So thy corrupt heart will suggest to thee, what is zeal for God, but rashness and indiscretion? and what is holiness,
np1 po21 j n1 vmb vvi p-acp pno21, r-crq vbz n1 p-acp np1, cc-acp n1 cc n1? cc q-crq vbz n1,
(24) sermon (DIV1)
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but basenesse of minde? what is patience, not to give injury for injury;
but baseness of mind? what is patience, not to give injury for injury;
cc-acp n1 pp-f n1? q-crq vbz n1, xx pc-acp vvi n1 p-acp n1;
(24) sermon (DIV1)
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but a sordid temper? and what is walking with God, but a Monkish kinde of life? what is a consciencious care to sanctify a Sabbath? it is but Judaisme; and what is it to be of a tender conscience,
but a sordid temper? and what is walking with God, but a Monkish kind of life? what is a conscientious care to sanctify a Sabbath? it is but Judaism; and what is it to be of a tender conscience,
cc-acp dt j n1? cc q-crq vbz vvg p-acp np1, cc-acp dt j n1 pp-f n1? q-crq vbz dt j n1 pc-acp vvi dt n1? pn31 vbz p-acp n1; cc r-crq vbz pn31 pc-acp vbi pp-f dt j n1,
(24) sermon (DIV1)
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but to have a needlesse scrupulosity? By this meanes, men allowing their corrupt hearts to argue thus carnally, they are hindred from much good;
but to have a needless scrupulosity? By this means, men allowing their corrupt hearts to argue thus carnally, they Are hindered from much good;
cc-acp pc-acp vhi dt j n1? p-acp d n2, n2 vvg po32 j n2 pc-acp vvi av av-j, pns32 vbr vvn p-acp d j;
(24) sermon (DIV1)
608
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and therefore if thou wouldest be taken off from this deceit, thou must labour to see the native lustre and beauty that is in holinesse, and the filthinesse of sin.
and Therefore if thou Wouldst be taken off from this deceit, thou must labour to see the native lustre and beauty that is in holiness, and the filthiness of since.
cc av cs pns21 vmd2 vbi vvn a-acp p-acp d n1, pns21 vmb vvi pc-acp vvi dt j-jn n1 cc n1 cst vbz p-acp n1, cc dt n1 pp-f n1.
(24) sermon (DIV1)
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5. Another way whereby the heart of man deceives him, is by pretence to do some lesser good,
5. another Way whereby the heart of man deceives him, is by pretence to do Some lesser good,
crd j-jn n1 c-crq dt n1 pp-f n1 vvz pno31, vbz p-acp n1 pc-acp vdi d jc j,
(24) sermon (DIV1)
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and thereby neglect the doing of a greater; and thus the devil and a mans own heart diverts him many a time.
and thereby neglect the doing of a greater; and thus the Devil and a men own heart diverts him many a time.
cc av vvb dt vdg pp-f dt jc; cc av dt n1 cc dt vvz d n1 vvz pno31 d dt n1.
(24) sermon (DIV1)
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It is an observation of Mr. Greenham, that in many families, every trisling businesse shall hinder prayer;
It is an observation of Mr. Greenham, that in many families, every trisling business shall hinder prayer;
pn31 vbz dt n1 pp-f n1 np1, cst p-acp d n2, d j n1 vmb vvi n1;
(24) sermon (DIV1)
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and this is the nature of a mans heart, to make every slight businesse to divert him from duty, and the exercises of religion.
and this is the nature of a men heart, to make every slight business to divert him from duty, and the exercises of Religion.
cc d vbz dt n1 pp-f dt ng1 n1, pc-acp vvi d j n1 pc-acp vvi pno31 p-acp n1, cc dt n2 pp-f n1.
(24) sermon (DIV1)
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Thus it was with the Pharisees, They would tithe Mint Annise and Cummin, and so neglect righteousnesse,
Thus it was with the Pharisees, They would tithe Mint Anise and Cummin, and so neglect righteousness,
av pn31 vbds p-acp dt np2, pns32 vmd vvi n1 vvi cc np1, cc av vvb n1,
(24) sermon (DIV1)
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and the more serious and weighty things of the Law.
and the more serious and weighty things of the Law.
cc dt av-dc j cc j n2 pp-f dt n1.
(24) sermon (DIV1)
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3627
Many men will content themselves to read a Chapter at home, and neglect the Ministery of the Word, and prayer in publick;
Many men will content themselves to read a Chapter At home, and neglect the Ministry of the Word, and prayer in public;
d n2 vmb vvi px32 pc-acp vvi dt n1 p-acp n1-an, cc vvi dt n1 pp-f dt n1, cc n1 p-acp j;
(24) sermon (DIV1)
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this is meerly the sly deceit of a mans own heart, even as the ancient hereticks called Euchitae, they were so intent on prayer,
this is merely the sly deceit of a men own heart, even as the ancient Heretics called Euchitae, they were so intent on prayer,
d vbz av-j dt j n1 pp-f dt ng1 d n1, av c-acp dt j n2 vvn np1, pns32 vbdr av n1 p-acp n1,
(24) sermon (DIV1)
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as that they neglected all other service of God.
as that they neglected all other service of God.
c-acp cst pns32 vvd d j-jn n1 pp-f np1.
(24) sermon (DIV1)
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To this I would only say, that those who make one duty to justle out another, let such remember that duties are not contrary,
To this I would only say, that those who make one duty to justle out Another, let such Remember that duties Are not contrary,
p-acp d pns11 vmd av-j vvi, cst d r-crq vvb pi n1 pc-acp vvi av j-jn, vvb d vvi d n2 vbr xx j-jn,
(24) sermon (DIV1)
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but subordinate and subservient one to another.
but subordinate and subservient one to Another.
cc-acp j cc fw-fr pi p-acp n-jn.
(24) sermon (DIV1)
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I may say of the duties of religion, as the Scripture speaks of the Lamps of the Sanctuary;
I may say of the duties of Religion, as the Scripture speaks of the Lamps of the Sanctuary;
pns11 vmb vvi pp-f dt n2 pp-f n1, c-acp dt n1 vvz pp-f dt n2 pp-f dt n1;
(24) sermon (DIV1)
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they were so seated, that one lamp should kindle another:
they were so seated, that one lamp should kindle Another:
pns32 vbdr av vvn, cst pi n1 vmd vvi j-jn:
(24) sermon (DIV1)
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so duties they are so ordered by God, that one duty shall help another, and fit for another;
so duties they Are so ordered by God, that one duty shall help Another, and fit for Another;
av n2 pns32 vbr av vvn p-acp np1, cst pi n1 vmb vvi j-jn, cc j p-acp j-jn;
(24) sermon (DIV1)
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prayer fits for hearing, hearing fits a man for meditation, and meditation fits for prayer, and so of all other duties;
prayer fits for hearing, hearing fits a man for meditation, and meditation fits for prayer, and so of all other duties;
n1 vvz p-acp vvg, n-vvg vvz dt n1 p-acp n1, cc n1 vvz p-acp n1, cc av pp-f d j-jn n2;
(24) sermon (DIV1)
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and therefore they which make one duty to hinder another, they make those things contrariant, which the Lord hath made concordant.
and Therefore they which make one duty to hinder Another, they make those things contrariant, which the Lord hath made concordant.
cc av pns32 r-crq vvb pi n1 pc-acp vvi j-jn, pns32 vvb d n2 j, r-crq dt n1 vhz vvn j.
(24) sermon (DIV1)
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3637
6. Another stratagem which the flesh useth is this, that if it cannot perswade men wholly to neglect duty,
6. another stratagem which the Flesh uses is this, that if it cannot persuade men wholly to neglect duty,
crd j-jn n1 r-crq dt n1 vvz vbz d, cst cs pn31 vmbx vvi n2 av-jn pc-acp vvi n1,
(24) sermon (DIV1)
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yet it will endeavour to make them abate in duty.
yet it will endeavour to make them abate in duty.
av pn31 vmb vvi pc-acp vvi pno32 vvi p-acp n1.
(24) sermon (DIV1)
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3639
It may be thy corrupt heart cannot prevaile with thee to cast off prayer, and hearing the Word,
It may be thy corrupt heart cannot prevail with thee to cast off prayer, and hearing the Word,
pn31 vmb vbi po21 j n1 vmbx vvi p-acp pno21 pc-acp vvi a-acp n1, cc vvg dt n1,
(24) sermon (DIV1)
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so as never to perform these duties;
so as never to perform these duties;
av c-acp av pc-acp vvi d n2;
(24) sermon (DIV1)
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yet will it labour to gain thus much upon thee, that thou shalt pray more seldome then thou hast done,
yet will it labour to gain thus much upon thee, that thou shalt pray more seldom then thou hast done,
av vmb pn31 vvi pc-acp vvi av av-d p-acp pno21, cst pns21 vm2 vvi av-dc av cs pns21 vh2 vdn,
(24) sermon (DIV1)
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and hear not so often as formerly thou hast done.
and hear not so often as formerly thou hast done.
cc vvb xx av av c-acp av-j pns21 vh2 vdn.
(24) sermon (DIV1)
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As it is a deceit of the heart to bring us from small sins to great sins;
As it is a deceit of the heart to bring us from small Sins to great Sins;
p-acp pn31 vbz dt n1 pp-f dt n1 pc-acp vvi pno12 p-acp j n2 p-acp j n2;
(24) sermon (DIV1)
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so also is it the policy of the flesh, from the doing of duty seldom, at last to bring us not to do it at all.
so also is it the policy of the Flesh, from the doing of duty seldom, At last to bring us not to do it At all.
av av vbz pn31 dt n1 pp-f dt n1, p-acp dt vdg pp-f n1 av, p-acp ord pc-acp vvi pno12 xx pc-acp vdi pn31 p-acp d.
(24) sermon (DIV1)
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— And to antidote you against this infection of nature, I shall lay down these following considerations.
— And to antidote you against this infection of nature, I shall lay down these following considerations.
— cc p-acp n1 pn22 p-acp d n1 pp-f n1, pns11 vmb vvi a-acp d j-vvg n2.
(24) sermon (DIV1)
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1. It is the policy of thy heart, not to make thee cast off duty wholly,
1. It is the policy of thy heart, not to make thee cast off duty wholly,
crd pn31 vbz dt n1 pp-f po21 n1, xx pc-acp vvi pno21 vvn a-acp n1 av-jn,
(24) sermon (DIV1)
613
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3647
and at once, but to make thee abate gradually; Revel. 2.4. The Church at Ephesus did gradually decay, first left off her first love, and afterwards her first works;
and At once, but to make thee abate gradually; Revel. 2.4. The Church At Ephesus did gradually decay, First left off her First love, and afterwards her First works;
cc p-acp a-acp, cc-acp pc-acp vvi pno21 vvi av-jn; vvb. crd. dt n1 p-acp np1 vdd av-jn vvi, ord vvd a-acp po31 ord n1, cc av po31 ord n2;
(24) sermon (DIV1)
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and the reason is, because hereby thy heart and the devil knowes, that abatements when they are gradual, they are lesse sensible;
and the reason is, Because hereby thy heart and the Devil knows, that abatements when they Are gradual, they Are less sensible;
cc dt n1 vbz, c-acp av po21 n1 cc dt n1 vvz, cst n2 c-crq pns32 vbr j-jn, pns32 vbr av-dc j;
(24) sermon (DIV1)
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but neglects when they are total, they fall under the cognizance of a natural conscience: You must pray sometimes, and hear sometimes, else conscience will check a man;
but neglects when they Are total, they fallen under the cognizance of a natural conscience: You must pray sometime, and hear sometime, Else conscience will check a man;
cc-acp vvz c-crq pns32 vbr j, pns32 vvb p-acp dt n1 pp-f dt j n1: pn22 vmb vvi av, cc vvi av, av n1 vmb vvi dt n1;
(24) sermon (DIV1)
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but gradual decayes they are not so sensibly perceived, and therefore the devill and thy own heart will let thee pray,
but gradual decays they Are not so sensibly perceived, and Therefore the Devil and thy own heart will let thee pray,
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and will let thee hear, but not so much as formerly thou hast done; this is a snar, which many of Gods people have been taken in.
and will let thee hear, but not so much as formerly thou hast done; this is a snare, which many of God's people have been taken in.
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2. Consider that the soule is in as much danger by gradual decayes and abatements, as by total omissions.
2. Consider that the soul is in as much danger by gradual decays and abatements, as by total omissions.
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A leake in a ship though but small, will at last as certainly, and more dangerously,
A leak in a ship though but small, will At last as Certainly, and more dangerously,
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because more insensibly and unperceivingly cause the ship to miscarry, as a violent storme. Lingring consumptions do kill men, as surely as violent burning fevers;
Because more insensibly and unperceivingly cause the ship to miscarry, as a violent storm. Lingering consumptions do kill men, as surely as violent burning fevers;
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it is true, a fever or the plague may kill a man in three dayes,
it is true, a fever or the plague may kill a man in three days,
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but a consumption will as certainly bring a man to his end, and to his grave.
but a consumption will as Certainly bring a man to his end, and to his grave.
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7. Corrupt nature will suggest to thee that thou shouldest leave off duty, because of the unalterable decree of God.
7. Corrupt nature will suggest to thee that thou Shouldst leave off duty, Because of the unalterable Decree of God.
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Corrupt nature will tell thee, that if thou art ordained to damnation, all thy praying and all thy hearing will never save thee;
Corrupt nature will tell thee, that if thou art ordained to damnation, all thy praying and all thy hearing will never save thee;
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and if thou art ordained to salvation, though thou doest not hear so much, and pray so much, it shall not procure thy eternal damnation;
and if thou art ordained to salvation, though thou dost not hear so much, and pray so much, it shall not procure thy Eternal damnation;
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this deceit is rooted in the hearts of all the sonnes of men: and in answer thereto, I have onely these three things to lay before you.
this deceit is rooted in the hearts of all the Sons of men: and in answer thereto, I have only these three things to lay before you.
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1. As to duty, you are not to consult with Gods secret decrees, but with his revealed Word;
1. As to duty, you Are not to consult with God's secret decrees, but with his revealed Word;
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Secret things belong to the Lord our God, but revealed things to us and our children for ever, that we may do all the words of this law. Secret things belong to the Lord our God, but revealed things to us and our children for ever, that we may do all the words of this law.
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We are not to look to the decrees of God, and upon them, either do or not do our duty; We Are not to look to the decrees of God, and upon them, either do or not do our duty;
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but we are to look to his revealed will, which bids us be conversant in holy duties of religion and godlinesse;
but we Are to look to his revealed will, which bids us be conversant in holy duties of Religion and godliness;
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we are not to search the secret records of heaven, but the Scriptures.
we Are not to search the secret records of heaven, but the Scriptures.
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It was a good saying of holy Mr. Bradford, A man should not go to the University of Predestination,
It was a good saying of holy Mr. Bradford, A man should not go to the university of Predestination,
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untill he be well grounded in the Grammar-School of obedience and repentance.
until he be well grounded in the Grammar school of Obedience and Repentance.
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2. Consider that the same decree which determines the end of a man, determines also the means to bring about that end.
2. Consider that the same Decree which determines the end of a man, determines also the means to bring about that end.
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If thou art decreed to be damned, the same God decrees that thou shalt be left to walk in such wayes which lead to damnation;
If thou art decreed to be damned, the same God decrees that thou shalt be left to walk in such ways which led to damnation;
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and if thou art decreed to be saved, God hath also decreed that thou shouldest walke in those wayes which lead to everlasting life;
and if thou art decreed to be saved, God hath also decreed that thou Shouldst walk in those ways which led to everlasting life;
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and this the Apostle tells you.
and this the Apostle tells you.
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We are his workmanship created in Christ Jesus unto good works which God hath before ordained, that we should walk in them; We Are his workmanship created in christ jesus unto good works which God hath before ordained, that we should walk in them;
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not onely our happinesse, but our holinesse is decreed by God.
not only our happiness, but our holiness is decreed by God.
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3. You which yield to this plea of nature, you will not yield to this plea in other things, you will not reason thus in matters of the world;
3. You which yield to this plea of nature, you will not yield to this plea in other things, you will not reason thus in matters of the world;
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should a man reason thus, God hath decreed from all eternity how long I shall live in the world,
should a man reason thus, God hath decreed from all eternity how long I shall live in the world,
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and therefore because the decree is irrevocable, I will neither eat meat nor wear clothes, you would accompt this man rather a mad man, then one in his wits.
and Therefore Because the Decree is irrevocable, I will neither eat meat nor wear clothes, you would account this man rather a mad man, then one in his wits.
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He that refuseth meat, Gods Ordinance to continue life, is a self-murderer;
He that Refuseth meat, God's Ordinance to continue life, is a self-murderer;
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and he that omitteth duties of Religion out of any pretence of Gods decree, is a soul-murderer;
and he that omitteth duties of Religion out of any pretence of God's Decree, is a soul-murderer;
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as it is thus in nature, so also is it in grace; as God hath decreed the end, so also hath he decreed the means conducing thereunto.
as it is thus in nature, so also is it in grace; as God hath decreed the end, so also hath he decreed the means conducing thereunto.
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8. You will say, through the suggestion of a selfe-deceiving heart, you are unable to perform any good, this is the plea of many, they will say,
8. You will say, through the suggestion of a Self-deceiving heart, you Are unable to perform any good, this is the plea of many, they will say,
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If I were able, I would pray more; if I were able to remember more, I would hear more;
If I were able, I would pray more; if I were able to Remember more, I would hear more;
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but because of my disability, I am discouraged from duty.
but Because of my disability, I am discouraged from duty.
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I know this is my my misery, if I do not read, and hear, and pray;
I know this is my my misery, if I do not read, and hear, and pray;
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and if I do these duties, this is my further misery, that I sin in the performance of them.
and if I do these duties, this is my further misery, that I sin in the performance of them.
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This is natures plea, and in answer thereto, consider, 1. That thy impotency doth not not nullify thy obligation to a moral law.
This is nature's plea, and in answer thereto, Consider, 1. That thy impotency does not not nullify thy obligation to a moral law.
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Though thou art unable to perform duty, that doth not free thee from thy tie to duty;
Though thou art unable to perform duty, that does not free thee from thy tie to duty;
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thou art bound to do duty, though thou canst not do it well. If thou hast lost ability to obey, see thou to that;
thou art bound to do duty, though thou Canst not do it well. If thou hast lost ability to obey, see thou to that;
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God hath not lost authority to command; natural impotency can give no excuse to wilful neglect.
God hath not lost Authority to command; natural impotency can give no excuse to wilful neglect.
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2. Suppose this be true, that thou art unable to do duty, yet consider that thy ability herein depends upon Gods promise, not upon thy own strength;
2. Suppose this be true, that thou art unable to do duty, yet Consider that thy ability herein depends upon God's promise, not upon thy own strength;
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thou art unable, but God is not unable;
thou art unable, but God is not unable;
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thou art under a promise, do thou set upon the performance of duty, and God hath promised his Spirits assistance.
thou art under a promise, do thou Set upon the performance of duty, and God hath promised his Spirits assistance.
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3. Consider that there is lesse evill in the performance of a duty, though thou sinnest in the manner of doing it, then in a total omission;
3. Consider that there is less evil in the performance of a duty, though thou Sinnest in the manner of doing it, then in a total omission;
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that man sinnes lesse, which prayes, and doth not pray well, then that man which doth not pray at all.
that man Sins less, which prays, and does not pray well, then that man which does not pray At all.
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Indeed defects in duty they break part of a command; but total neglects, they break the whole command:
Indeed defects in duty they break part of a command; but total neglects, they break the Whole command:
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the duty is essential, but the defect is but accidental.
the duty is essential, but the defect is but accidental.
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Sermon XXI.Sermon XXI.
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At Lawrence Jewry London, Januar. 6. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, January 6. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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I Proceed now to lay down some other pleas which corrupt nature makes, to divert us from duty.
I Proceed now to lay down Some other pleasant which corrupt nature makes, to divert us from duty.
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I have layed down eight already; the next in order is this:
I have laid down eight already; the next in order is this:
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9. From the austerity that men perceive in the duties of Religion, what will the flesh tell a man? If thou devotest thy selfe to holy exercises, thou doest but give thy self to a rigid course of life,
9. From the austerity that men perceive in the duties of Religion, what will the Flesh tell a man? If thou devotest thy self to holy exercises, thou dost but give thy self to a rigid course of life,
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and thereby abridge thy selfe of many lawful pleasures. Calvinisme, say the Papists, makes men melancholy.
and thereby abridge thy self of many lawful pleasures. Calvinism, say the Papists, makes men melancholy.
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— This is a great prejudice to many men, unexperienced in the way of holinesse; and to this I have three things to answer:
— This is a great prejudice to many men, unexperienced in the Way of holiness; and to this I have three things to answer:
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1. There is not so much austerity in the exercises of Religion now under the Gospel,
1. There is not so much austerity in the exercises of Religion now under the Gospel,
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as there was under the Law. The worship under the Law was a very austere worship;
as there was under the Law. The worship under the Law was a very austere worship;
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they were to sacrifice their •ul•ocks out of the stall, and their sheep out of their flocks;
they were to sacrifice their •ul•ocks out of the stall, and their sheep out of their flocks;
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and they were to go out of all the regions of Judea, once a year to Jerusalem to worship;
and they were to go out of all the regions of Judea, once a year to Jerusalem to worship;
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and so the Apostle speaks also of circumcision, That it was a yoke, which neither our fathers nor we were able to bear.
and so the Apostle speaks also of circumcision, That it was a yoke, which neither our Father's nor we were able to bear.
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But now for the duties under the New Testament, God doth not require you to offer your beasts for a sacrifice, but rather your lusts. But now for the duties under the New Testament, God does not require you to offer your beasts for a sacrifice, but rather your Lustiest.
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He requires not any thing which is laborious and painful; he requires not the circumcision of your flesh, but the circumcision of your hearts.
He requires not any thing which is laborious and painful; he requires not the circumcision of your Flesh, but the circumcision of your hearts.
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That man which complaines of the austerity of Gospel-duties, if he were a Jew, he would then complain much more. Gospel-Ordinances they are easie;
That man which complains of the austerity of Gospel duties, if he were a Jew, he would then complain much more. Gospel ordinances they Are easy;
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Christ calls al such as are weary & heavy-laden to come to him, & they shall find rest;
christ calls all such as Are weary & heavy-laden to come to him, & they shall find rest;
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and to take his yoke upon them, and to learne of him; for his yoke is easie, and his burden is light. and to take his yoke upon them, and to Learn of him; for his yoke is easy, and his burden is Light.
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The invitation, is to imbrace the Christian Religion, in opposition to the Jewish religion, which was a heavy yoke:
The invitation, is to embrace the Christian Religion, in opposition to the Jewish Religion, which was a heavy yoke:
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but sayes Christ, Take my yoke, for it is easie;
but Says christ, Take my yoke, for it is easy;
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that is, walk in a Christian course, and you shall finde ease and rest to your soules.
that is, walk in a Christian course, and you shall find ease and rest to your Souls.
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2. Thou which art kept off from the exercises of Religion, because thou fearest thereby thou shalt be abridged of thy joyes and delights in the world;
2. Thou which art kept off from the exercises of Religion, Because thou Fearest thereby thou shalt be abridged of thy Joys and delights in the world;
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(25) sermon (DIV1)
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consider, that the duties of Religion they will not extirpate, and nullify thy joyes, but only regulate them;
Consider, that the duties of Religion they will not extirpate, and nullify thy Joys, but only regulate them;
vvb, cst dt n2 pp-f n1 pns32 vmb xx vvi, cc vvi po21 n2, cc-acp av-j vvi pno32;
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not remove, but raise your delights.
not remove, but raise your delights.
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Religion, it is not a mattock to digge up your joyes by the roots, but a pruning-hook to pare and cut off your luxurious branches.
Religion, it is not a mattock to dig up your Joys by the roots, but a pruninghook to pare and Cut off your luxurious branches.
n1, pn31 vbz xx dt n1 pc-acp vvi a-acp po22 n2 p-acp dt n2, cc-acp dt n1 pc-acp vvi cc vvi a-acp po22 j n2.
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3. Know that there are none that have more ground of joy, then those who are most consciencious and careful in the performance of the duties of Religion.
3. Know that there Are none that have more ground of joy, then those who Are most conscientious and careful in the performance of the duties of Religion.
crd vvb cst a-acp vbr pix d vhb dc n1 pp-f n1, cs d r-crq vbr av-ds j cc j p-acp dt n1 pp-f dt n2 pp-f n1.
(25) sermon (DIV1)
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There is joy and peace to be had in believing, as the Apostle tells you; there is none before, nor none without believing; There is joy and peace to be had in believing, as the Apostle tells you; there is none before, nor none without believing;
pc-acp vbz n1 cc n1 pc-acp vbi vhn p-acp vvg, c-acp dt n1 vvz pn22; pc-acp vbz pix p-acp, ccx pix p-acp vvg;
(25) sermon (DIV1)
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and as the Apostle Peter tells you, Believing ye rejoyce, with joy unspeakable, and full of glory.
and as the Apostle Peter tells you, Believing you rejoice, with joy unspeakable, and full of glory.
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(25) sermon (DIV1)
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It is not spoken of the joy which shall be in heaven, but of the joy which believers have in this world; It is not spoken of the joy which shall be in heaven, but of the joy which believers have in this world;
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(25) sermon (DIV1)
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love to Jesus Christ, and believing in Jesus Christ, it fills the soul with joy and glory in this life.
love to jesus christ, and believing in jesus christ, it fills the soul with joy and glory in this life.
vvb p-acp np1 np1, cc vvg p-acp np1 np1, pn31 vvz dt n1 p-acp n1 cc n1 p-acp d n1.
(25) sermon (DIV1)
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You may tell all the dimensions of an outward joy;
You may tell all the dimensions of an outward joy;
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(25) sermon (DIV1)
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but the joy of a believer, it is a joy unspeakable, and a joy full of glory.
but the joy of a believer, it is a joy unspeakable, and a joy full of glory.
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(25) sermon (DIV1)
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10. Another plea of corrupt nature is this, that you have done enough already, that you have spent so many yeares in a course of Religion;
10. another plea of corrupt nature is this, that you have done enough already, that you have spent so many Years in a course of Religion;
crd j-jn n1 pp-f j n1 vbz d, cst pn22 vhb vdn d av, cst pn22 vhb vvn av d n2 p-acp dt n1 pp-f n1;
(25) sermon (DIV1)
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so many yeares you have been a professor, and what need you more? Thus Jehu he thought he had done enough in destroying Baal, and therefore he needed not to put down the Calves.
so many Years you have been a professor, and what need you more? Thus Jehu he Thought he had done enough in destroying Baal, and Therefore he needed not to put down the Calves.
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(25) sermon (DIV1)
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This is a pleawhich many times takes off the heart from further progresse; and I have three things to speak to it. —
This is a pleawhich many times Takes off the heart from further progress; and I have three things to speak to it. —
d vbz dt j d n2 vvz a-acp dt n1 p-acp jc n1; cc pns11 vhb crd n2 pc-acp vvi p-acp pn31. —
(25) sermon (DIV1)
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1. The people of God in former ages, they never used to make this a plea;
1. The people of God in former ages, they never used to make this a plea;
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nay, they have been of a quite contrary temper.
nay, they have been of a quite contrary temper.
uh-x, pns32 vhb vbn pp-f dt av j-jn n1.
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Paul tells you that He forgot those things which were behinde, and reaching forth to those things which are before, I presse toward the mark; Paul tells you that He forgotten those things which were behind, and reaching forth to those things which Are before, I press towards the mark;
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that is, I forget all my part past duties and performances; I will not rest contented in them, but I will presse forward.
that is, I forget all my part past duties and performances; I will not rest contented in them, but I will press forward.
cst vbz, pns11 vvb d po11 n1 j n2 cc n2; pns11 vmb xx n1 vvn p-acp pno32, cc-acp pns11 vmb vvi av-j.
(25) sermon (DIV1)
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If I have done much good, I will do more good;
If I have done much good, I will do more good;
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(25) sermon (DIV1)
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oh therefore be thou as abundant in duty for time to come, as if thou hadst never been imployed in duty for time past.
o Therefore be thou as abundant in duty for time to come, as if thou Hadst never been employed in duty for time past.
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(25) sermon (DIV1)
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2. The Scripture doth make your abounding in duty in former time, to be an argument why you should abound more in after time;
2. The Scripture does make your abounding in duty in former time, to be an argument why you should abound more in After time;
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(25) sermon (DIV1)
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hast thou prayed and heard much formerly? hear more hereafter;
hast thou prayed and herd much formerly? hear more hereafter;
vh2 pns21 vvn cc vvd d av-j? vvb dc av;
(25) sermon (DIV1)
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this the Apostle makes an argument unto the Corinthians, that as they had abounded in faith, and utterance,
this the Apostle makes an argument unto the Corinthians, that as they had abounded in faith, and utterance,
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(25) sermon (DIV1)
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and knowledge, and in all diligence and love; and knowledge, and in all diligence and love;
cc n1, cc p-acp d n1 cc n1;
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so also, they should abound in a charitable contribution to the poor Saints that were at Jerusalem; and sayes he,
so also, they should abound in a charitable contribution to the poor Saints that were At Jerusalem; and Says he,
av av, pns32 vmd vvi p-acp dt j n1 p-acp dt j n2 cst vbdr p-acp np1; cc vvz pns31,
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as you have abounded, so abound in this grace also.
as you have abounded, so abound in this grace also.
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(25) sermon (DIV1)
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And as Paul to Philemon, in that Epistle sayes he, Shew mercy to Onesimus; why? for thou hast shewed mercy; And as Paul to Philemon, in that Epistle Says he, Show mercy to Onesimus; why? for thou hast showed mercy;
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thou hast refreshed the bowels of the Saints, refresh this also:
thou hast refreshed the bowels of the Saints, refresh this also:
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(25) sermon (DIV1)
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so that if you have been much in duty, it is an argument that you should be more therein for time to come.
so that if you have been much in duty, it is an argument that you should be more therein for time to come.
av cst cs pn22 vhb vbn av-d p-acp n1, pn31 vbz dt n1 cst pn22 vmd vbi n1 av p-acp n1 pc-acp vvi.
(25) sermon (DIV1)
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3. You which plead you have been much in duty for time past, and are negligent in that which at present you ought to do;
3. You which plead you have been much in duty for time past, and Are negligent in that which At present you ought to do;
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(25) sermon (DIV1)
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you would not reason thus in things of this life;
you would not reason thus in things of this life;
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where is the man that will say thus? I have gotten so much money this last year, that I will get none this;
where is the man that will say thus? I have got so much money this last year, that I will get none this;
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thus you see the unreasonablenesse of this plea.
thus you see the unreasonableness of this plea.
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Men think they can never enough abound in temporals, but any measure of spirituals will serve the turn, and satisfy them.
Men think they can never enough abound in temporals, but any measure of spirituals will serve the turn, and satisfy them.
np1 vvb pns32 vmb av av-d vvi p-acp n2, cc-acp d n1 pp-f n2 vmb vvi dt n1, cc vvi pno32.
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11. Another plea of corrupt nature is this.
11. another plea of corrupt nature is this.
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The flesh will tell you, you have not been so much in sin, and therefore you need not be so much in duty;
The Flesh will tell you, you have not been so much in since, and Therefore you need not be so much in duty;
dt n1 vmb vvi pn22, pn22 vhb xx vbn av av-d p-acp n1, cc av pn22 vvb xx vbi av av-d p-acp n1;
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we are not men who break out into notorious evils.
we Are not men who break out into notorious evils.
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— This is a cunning deceit of the corruption of mens hearts, and therefore I shall speak the more to this plea;
— This is a cunning deceit of the corruption of men's hearts, and Therefore I shall speak the more to this plea;
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and there are five particulars, which I shall lay down by way of answer: 1. This plea savours of pride, sloth, and ignorance:
and there Are five particulars, which I shall lay down by Way of answer: 1. This plea savours of pride, sloth, and ignorance:
cc pc-acp vbr crd n2-j, r-crq pns11 vmb vvi a-acp p-acp n1 pp-f n1: crd d n1 vvz pp-f n1, n1, cc n1:
(25) sermon (DIV1)
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of pride, as if muchnesse of duty could expiate the sinfulnesse of sinne:
of pride, as if muchness of duty could expiate the sinfulness of sin:
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it savours of much idlenesse, when the heart will take hold on such poor shifts and excuses to take you off from,
it savours of much idleness, when the heart will take hold on such poor shifts and excuses to take you off from,
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(25) sermon (DIV1)
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or make you neglective in the performance of religious duties;
or make you neglective in the performance of religious duties;
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and then it savours of much ignorance, as if a man could be much in duty, that is much in sin;
and then it savours of much ignorance, as if a man could be much in duty, that is much in since;
cc cs pn31 vvz pp-f d n1, c-acp cs dt n1 vmd vbi av-d p-acp n1, cst vbz av-d p-acp n1;
(25) sermon (DIV1)
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the more thou art in sin, the lesse thou art in duty; and if thy duties do not abate thy sins, thy sinnes will abate thy duties.
the more thou art in since, the less thou art in duty; and if thy duties do not abate thy Sins, thy Sins will abate thy duties.
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2. Consider that the Angels and Saints in heaven, they are not at all guilty of sin,
2. Consider that the Angels and Saints in heaven, they Are not At all guilty of since,
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yet they are much in duty; alwayes in duty, though never in sinne: ever singing praises and hallelujahs to God, but never sin;
yet they Are much in duty; always in duty, though never in sin: ever singing praises and hallelujahs to God, but never since;
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(25) sermon (DIV1)
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and our duty is to do the will of God, as it is done in heaven; that is, constantly, and cheerfully.
and our duty is to do the will of God, as it is done in heaven; that is, constantly, and cheerfully.
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3. Consider, though thou hadst lesse sin then thou hast, yet thou hast more guilt which cleaves to little sins,
3. Consider, though thou Hadst less since then thou hast, yet thou hast more guilt which cleaves to little Sins,
crd np1, cs pns21 vhd2 av-dc n1 cs pns21 vh2, av pns21 vh2 dc n1 r-crq vvz p-acp j n2,
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3765
then all thy duties can expiate or take away;
then all thy duties can expiate or take away;
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that man will deceive himselfe, who thinks to set his duty over against his sin by way of expiation,
that man will deceive himself, who thinks to Set his duty over against his since by Way of expiation,
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(25) sermon (DIV1)
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because there guilt and sin cleaves to our duties.
Because there guilt and since cleaves to our duties.
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4. This which thou makest to be a plea, why thou shouldest not be much in duty,
4. This which thou Makest to be a plea, why thou Shouldst not be much in duty,
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if it be well weighed, will rather prove an argument why thou shouldest be much in duty:
if it be well weighed, will rather prove an argument why thou Shouldst be much in duty:
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As thus, if thou art not much in sinne, thou hast the more cause to be much in duty,
As thus, if thou art not much in sin, thou hast the more cause to be much in duty,
c-acp av, cs pns21 vb2r xx av-d p-acp n1, pns21 vh2 dt av-dc n1 pc-acp vbi av-d p-acp n1,
(25) sermon (DIV1)
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and to praise God that he hath kept thee from those sins which other men have fallen into;
and to praise God that he hath kept thee from those Sins which other men have fallen into;
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thou hast cause to be much in prayer to God for preventing grace, that thou mayest not fall into sinne for the time to come.
thou hast cause to be much in prayer to God for preventing grace, that thou Mayest not fallen into sin for the time to come.
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5. Consider, that those men who have been least in sin, the Scripture tells us they have been most in duty.
5. Consider, that those men who have been least in since, the Scripture tells us they have been most in duty.
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Zacharias, it is said of him, that he walked in all the Commandments of God blameless, and yet the Scripture commends him in this, that he was often in the Temple. Zacharias, it is said of him, that he walked in all the commandments of God blameless, and yet the Scripture commends him in this, that he was often in the Temple.
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And Cornelius, the Scripture reports him to be a devout man, and one that feared God, with all his house, who gave much almes to the poor, and prayed to God alway; though he was a devout and holy man,
And Cornelius, the Scripture reports him to be a devout man, and one that feared God, with all his house, who gave much alms to the poor, and prayed to God always; though he was a devout and holy man,
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(25) sermon (DIV1)
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3776
yet he prayed to God alwayes; he was much in duty, though he was not much in sin.
yet he prayed to God always; he was much in duty, though he was not much in since.
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So it is said of Anna, Luke 2.37.
So it is said of Anna, Lycia 2.37.
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NONLATINALPHABET. And of the Primitive Church, that they continued in the doctrine of the Apostles, &c. NONLATINALPHABET, &c. 12. The flesh will tell you, that they who have formerly been much in duty, they have now cast off duty;
. And of the Primitive Church, that they continued in the Doctrine of the Apostles, etc., etc. 12. The Flesh will tell you, that they who have formerly been much in duty, they have now cast off duty;
. cc pp-f dt j n1, cst pns32 vvd p-acp dt n1 pp-f dt n2, av, av crd dt n1 vmb vvi pn22, cst pns32 r-crq vhb av-j vbn av-d p-acp n1, pns32 vhb av vvn a-acp n1;
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3779
and you will say, Why may not I do so too? I see those men that formerly were desirous to hear Sermons, they now hear not;
and you will say, Why may not I do so too? I see those men that formerly were desirous to hear Sermons, they now hear not;
cc pn22 vmb vvi, q-crq vmb xx pns11 vdb av av? pns11 vvb d n2 cst av-j vbdr j pc-acp vvi n2, pns32 av vvb xx;
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3780
those who prayed much and often formerly, now never pray; those that formerly were much in duty, have now cast off duty;
those who prayed much and often formerly, now never pray; those that formerly were much in duty, have now cast off duty;
d r-crq vvd d cc av av-j, av av-x vvb; d cst av-j vbdr d p-acp n1, vhb av vvn a-acp n1;
(25) sermon (DIV1)
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3781
this is a plea which mans naughty heart takes notice of; and to it I have three things to say:
this is a plea which men naughty heart Takes notice of; and to it I have three things to say:
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(25) sermon (DIV1)
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1. It is true, the more is the pity, that many who have formerly much used duty, have now cast off duty;
1. It is true, the more is the pity, that many who have formerly much used duty, have now cast off duty;
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3783
and yet though this be true, do you take heed that you fall not into the same sin & same condemnation.
and yet though this be true, do you take heed that you fallen not into the same since & same condemnation.
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The Scripture layes a great blame and blemish upon such; there are two Texts to this purpose;
The Scripture lays a great blame and blemish upon such; there Are two Texts to this purpose;
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the one is, in Hos. 4.10. where the Lord complains, that they had left off to take heed unto him;
the one is, in Hos. 4.10. where the Lord complains, that they had left off to take heed unto him;
dt pi vbz, p-acp np1 crd. c-crq dt n1 vvz, cst pns32 vhd vvn a-acp pc-acp vvi n1 p-acp pno31;
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they did once seek after God, and did take heed unto his wayes, but now they had left it off.
they did once seek After God, and did take heed unto his ways, but now they had left it off.
pns32 vdd a-acp vvi p-acp np1, cc vdd vvi n1 p-acp po31 n2, cc-acp av pns32 vhd vvn pn31 a-acp.
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Another passage to this purpose also you have of the Psalmist, They have left off to be wise, (sayes he) and to do good; they did formerly do much good, but now they have left it off;
another passage to this purpose also you have of the Psalmist, They have left off to be wise, (Says he) and to do good; they did formerly do much good, but now they have left it off;
j-jn n1 p-acp d n1 av pn22 vhb pp-f dt n1, pns32 vhb vvn a-acp pc-acp vbi j, (vvz pns31) cc pc-acp vdi j; pns32 vdd av-j vdi d j, p-acp av pns32 vhb vvn pn31 a-acp;
(25) sermon (DIV1)
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the Scripture brands such men as these for wicked Apostates. 2. Consider, that you would account this a vain plea in other things;
the Scripture brands such men as these for wicked Apostates. 2. Consider, that you would account this a vain plea in other things;
dt n1 vvz d n2 c-acp d c-acp j n2. crd np1, cst pn22 vmd vvi d dt j n1 p-acp j-jn n2;
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you that account this rational in spiritual things, you judge irrational in worldly things.
you that account this rational in spiritual things, you judge irrational in worldly things.
pn22 cst vvb d j p-acp j n2, pn22 vvb j p-acp j n2.
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If a man should tell you that other men had left off trading, and turned bankrupts,
If a man should tell you that other men had left off trading, and turned Bankrupts,
cs dt n1 vmd vvi pn22 d j-jn n2 vhd vvn p-acp n-vvg, cc vvn n2-jn,
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and therefore why should not you do so too? you would account it very irrational,
and Therefore why should not you do so too? you would account it very irrational,
cc av q-crq vmd xx pn22 vdi av av? pn22 vmd vvi pn31 av j,
(25) sermon (DIV1)
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and say, Though other men have played the fooles, and run themselves out of their estates,
and say, Though other men have played the Fools, and run themselves out of their estates,
cc vvi, cs j-jn n2 vhb vvn dt n2, cc vvi px32 av pp-f po32 n2,
(25) sermon (DIV1)
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yet that is no warrant for you to do so.
yet that is no warrant for you to do so.
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3. Know, that those who have been much in duty, and have now cast it off,
3. Know, that those who have been much in duty, and have now cast it off,
crd vvb, cst d r-crq vhb vbn av-d p-acp n1, cc vhb av vvn pn31 a-acp,
(25) sermon (DIV1)
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if they belong unto God, he will bring them home by weeping crosse; God will make them see their folly, to their shame.
if they belong unto God, he will bring them home by weeping cross; God will make them see their folly, to their shame.
cs pns32 vvb p-acp np1, pns31 vmb vvi pno32 av-an p-acp vvg n1; np1 vmb vvi pno32 vvi po32 n1, p-acp po32 n1.
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An example hereof you have in the second of Hos. ver. 7. The Church did there apostatize from God;
an Exampl hereof you have in the second of Hos. ver. 7. The Church did there apostatise from God;
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(25) sermon (DIV1)
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but, sayes she, I will return to my first husband, for then was it better with me, then now;
but, Says she, I will return to my First husband, for then was it better with me, then now;
cc-acp, vvz pns31, pns11 vmb vvi p-acp po11 ord n1, c-acp av vbds pn31 j p-acp pno11, cs av;
(25) sermon (DIV1)
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then when I served my God, and walked in his wayes, which now I have gone astray from, therefore will I return.
then when I served my God, and walked in his ways, which now I have gone astray from, Therefore will I return.
av c-crq pns11 vvd po11 n1, cc vvd p-acp po31 n2, r-crq av pns11 vhb vvn av p-acp, av vmb pns11 vvi.
(25) sermon (DIV1)
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This will be the language of all those who have cast off duty, if they belong unto God.
This will be the language of all those who have cast off duty, if they belong unto God.
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13. This is the plea of some, that they abstain from the doing of duty,
13. This is the plea of Some, that they abstain from the doing of duty,
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(25) sermon (DIV1)
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because they would avoid more evill thereby, and this is a cunning insinuation of the flesh;
Because they would avoid more evil thereby, and this is a cunning insinuation of the Flesh;
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and thus as on the one hand men are deceived by their corrupt hearts, to commit sin, that good may come thereon:
and thus as on the one hand men Are deceived by their corrupt hearts, to commit since, that good may come thereon:
cc av c-acp p-acp dt crd n1 n2 vbr vvn p-acp po32 j n2, pc-acp vvi n1, cst j vmb vvi av:
(25) sermon (DIV1)
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so on the other hand, their hearts would perswade them to omit duty, that evill might not come thereon;
so on the other hand, their hearts would persuade them to omit duty, that evil might not come thereon;
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both the deceits are the delusions of corrupt nature, and this Papists are guilty of;
both the Deceits Are the delusions of corrupt nature, and this Papists Are guilty of;
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for they under a pretence that the common people should not run into error, detain the reading of the Bible from them.
for they under a pretence that the Common people should not run into error, detain the reading of the bible from them.
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And to this purpose Austin mentions some that would not hear the Word, nor get knowledge, upon this pretence, that some men have grown proud of their parts and knowledge:
And to this purpose Austin mentions Some that would not hear the Word, nor get knowledge, upon this pretence, that Some men have grown proud of their parts and knowledge:
cc p-acp d n1 np1 n2 d cst vmd xx vvi dt n1, ccx vvi n1, p-acp d n1, cst d n2 vhb vvn j pp-f po32 n2 cc n1:
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to this deceit I shall say three things:
to this deceit I shall say three things:
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1. It is a good rule of the Schoolmen, that you must not neglect that which is good in it selfe,
1. It is a good Rule of the Schoolmen, that you must not neglect that which is good in it self,
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and necessary to avoid a sin, which may be by accident a sin; for otherwise you should never perform duty.
and necessary to avoid a since, which may be by accident a since; for otherwise you should never perform duty.
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If a man will avoid hearing lest he should be distracted therein, and praying lest he should have wandring thoughts;
If a man will avoid hearing lest he should be distracted therein, and praying lest he should have wandering thoughts;
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by this reason a man should never perform duty. Now to hear and to pray, it is good in it selfe;
by this reason a man should never perform duty. Now to hear and to pray, it is good in it self;
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but that thou art distracted in hearing, or thy minde wandring in praying, this is an accident,
but that thou art distracted in hearing, or thy mind wandering in praying, this is an accident,
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(25) sermon (DIV1)
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and therefore thou must not upon a pretence of being guilty of lesse evill, leave undone those duties, which in themselves are good.
and Therefore thou must not upon a pretence of being guilty of less evil, leave undone those duties, which in themselves Are good.
cc av pns21 vmb xx p-acp dt n1 pp-f vbg j pp-f av-dc j-jn, vvb vvn d n2, r-crq p-acp px32 vbr j.
(25) sermon (DIV1)
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2. Those men which make this a plea, they will not performe duty, because they sin in duty;
2. Those men which make this a plea, they will not perform duty, Because they sin in duty;
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upon the same reason they may as well say, they will not follow their callings in the world, because they sin in them;
upon the same reason they may as well say, they will not follow their callings in the world, Because they sin in them;
p-acp dt d n1 pns32 vmb c-acp av vvi, pns32 vmb xx vvi po32 n2 p-acp dt n1, c-acp pns32 vvb p-acp pno32;
(25) sermon (DIV1)
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and therefore this plea, though it be a plausible one, and doubting Christians are many times intangled therewith,
and Therefore this plea, though it be a plausible one, and doubting Christians Are many times entangled therewith,
cc av d n1, cs pn31 vbb dt j pi, cc vvg np1 vbr d n2 vvn av,
(25) sermon (DIV1)
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yet by this plea you will not onely be taken off from religious, but civil duties also.
yet by this plea you will not only be taken off from religious, but civil duties also.
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3. Consider, that the avoiding of evil upon this pretence, you do thereby run into a greater evill;
3. Consider, that the avoiding of evil upon this pretence, you do thereby run into a greater evil;
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and the reason is, because wilful neglects, and total omissions, are greater then spiritual defects in the manner of religious performances;
and the reason is, Because wilful neglects, and total omissions, Are greater then spiritual defects in the manner of religious performances;
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it is a lesser sin to be distracted in prayer, then not to pray at all.
it is a lesser since to be distracted in prayer, then not to pray At all.
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This plea therefore is but a lazy plea of corrupt nature, to make us neglect religious performances.
This plea Therefore is but a lazy plea of corrupt nature, to make us neglect religious performances.
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14. Another plea is a pretence of disability to perform as we ought.
14. another plea is a pretence of disability to perform as we ought.
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The flesh will tell you, if thou wert able to perform duty better, thou shouldest be incouraged to do it often;
The Flesh will tell you, if thou Wertenberg able to perform duty better, thou Shouldst be encouraged to do it often;
dt n1 vmb vvi pn22, cs pns21 vbd2r j pc-acp vvi n1 av-jc, pns21 vmd2 vbi vvn pc-acp vdi pn31 av;
(25) sermon (DIV1)
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but alas, thou art not able to perform duty;
but alas, thou art not able to perform duty;
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(25) sermon (DIV1)
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3825
when thou comest to hear, thou wantest faith to believe the word, and memory to treasure it up.
when thou Comest to hear, thou Wantest faith to believe the word, and memory to treasure it up.
c-crq pns21 vv2 pc-acp vvi, pns21 vv2 n1 pc-acp vvi dt n1, cc n1 p-acp n1 pn31 a-acp.
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3826
When tho• comest to pray, thou wantest a composed minde, and thou wantest apt expressions;
When tho• Comest to pray, thou Wantest a composed mind, and thou Wantest apt expressions;
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(25) sermon (DIV1)
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and hence the flesh pleades, that disability to duty should take a man off from duty.
and hence the Flesh pleads, that disability to duty should take a man off from duty.
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This plea prevailes with many Christians troubled in conscience; and in answer thereto consider, 1. That many Christians which pretend disability, it may be the reason is not disability,
This plea prevails with many Christians troubled in conscience; and in answer thereto Consider, 1. That many Christians which pretend disability, it may be the reason is not disability,
d n1 vvz p-acp d np1 vvd p-acp n1; cc p-acp n1 av vvi, crd cst d np1 r-crq vvb n1, pn31 vmb vbi dt n1 vbz xx n1,
(25) sermon (DIV1)
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3829
but rather enmity against duty, which is the cause of their neglect.
but rather enmity against duty, which is the cause of their neglect.
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Seneca hath a passage to this purpose in one of his Epistles, Men, sayes he, pretend that they are not able to do good, Senecca hath a passage to this purpose in one of his Epistles, Men, Says he, pretend that they Are not able to do good,
np1 vhz dt n1 p-acp d n1 p-acp crd pp-f po31 n2, n2, vvz pns31, vvb cst pns32 vbr xx j pc-acp vdi j,
(25) sermon (DIV1)
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but the true cause is, they are not willing;
but the true cause is, they Are not willing;
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(25) sermon (DIV1)
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not a disability in the nature, but an enmity in the heart, which is the cause.
not a disability in the nature, but an enmity in the heart, which is the cause.
xx dt n1 p-acp dt n1, cc-acp dt n1 p-acp dt n1, r-crq vbz dt n1.
(25) sermon (DIV1)
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It is worth your noting, that where the Apostle mentions a disability to duty, he there mentions also the enmity of a natural mans heart against duty.
It is worth your noting, that where the Apostle mentions a disability to duty, he there mentions also the enmity of a natural men heart against duty.
pn31 vbz j po22 vvg, cst c-crq dt n1 n2 dt n1 p-acp n1, pns31 a-acp n2 av dt n1 pp-f dt j ng1 n1 p-acp n1.
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3834
The carnal minde, sayes he, is enmity against God, for it is not subject to the law of God, nor indeed can be. The carnal mind, Says he, is enmity against God, for it is not Subject to the law of God, nor indeed can be.
dt j n1, vvz pns31, vbz n1 p-acp np1, c-acp pn31 vbz xx j-jn p-acp dt n1 pp-f np1, ccx av vmb vbi.
(25) sermon (DIV1)
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3835
So that those who plead a disability, they have cause to look to their hearts,
So that those who plead a disability, they have cause to look to their hearts,
av cst d r-crq vvb dt n1, pns32 vhb n1 pc-acp vvi p-acp po32 n2,
(25) sermon (DIV1)
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whether their neglect of duty doth not rather proceed from a dislike in judgement, rather then a disability in affection.
whither their neglect of duty does not rather proceed from a dislike in judgement, rather then a disability in affection.
cs po32 n1 pp-f n1 vdz xx av-c vvi p-acp dt n1 p-acp n1, av-c cs dt n1 p-acp n1.
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3837
2. Christians are apt to make disability a plea to neglect duty, when indeed it is rather the danger that doth attend duty, that keeps them off, then disability.
2. Christians Are apt to make disability a plea to neglect duty, when indeed it is rather the danger that does attend duty, that keeps them off, then disability.
crd np1 vbr j pc-acp vvi n1 dt n1 pc-acp vvi n1, c-crq av pn31 vbz av-c dt n1 cst vdz vvi n1, cst vvz pno32 a-acp, cs n1.
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3838
You have a notable instance of this in Moses, a good man, you have the story at large in the fourth of Exodus. God commands Moses that he should go into Egypt, and there to take the care and charge of his people;
You have a notable instance of this in Moses, a good man, you have the story At large in the fourth of Exodus. God commands Moses that he should go into Egypt, and there to take the care and charge of his people;
pn22 vhb dt j n1 pp-f d p-acp np1, dt j n1, pn22 vhb dt n1 p-acp j p-acp dt ord pp-f fw-la. np1 vvz np1 cst pns31 vmd vvi p-acp np1, cc pc-acp pc-acp vvi dt n1 cc n1 pp-f po31 n1;
(25) sermon (DIV1)
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but what sayes Moses? Oh, sayes he, Wilt thou send me to conduct this people? alas, I am not able;
but what Says Moses? O, Says he, Wilt thou send me to conduct this people? alas, I am not able;
cc-acp q-crq vvz np1? uh, vvz pns31, vm2 pns21 vvi pno11 pc-acp vvi d n1? uh, pns11 vbm xx j;
(25) sermon (DIV1)
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3840
I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; but I am slow of speech, and of a slow tongue; this was a plausible pretence;I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; but I am slow of speech, and of a slow tongue; this was a plausible pretence;
pns11 vbm xx j, av-dx av, ccx c-acp pns21 vh2 vvn p-acp po21 n1; cc-acp pns11 vbm j pp-f n1, cc pp-f dt j n1; d vbds dt j n1;
(25) sermon (DIV1)
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3841
and therefore in the thirteenth verse sayes he, Lord, I pray, send by the hand of him whom thou wilt send.
and Therefore in the thirteenth verse Says he, Lord, I pray, send by the hand of him whom thou wilt send.
cc av p-acp dt ord n1 vvz pns31, n1, pns11 vvb, vvb p-acp dt n1 pp-f pno31 ro-crq pns21 vm2 vvi.
(25) sermon (DIV1)
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3842
But now was Moses disability the real cause wherefore he would not go? why, no;
But now was Moses disability the real cause Wherefore he would not go? why, no;
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(25) sermon (DIV1)
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3843
& therefore in the nineteenth verse you have there the true reason discovered;
& Therefore in the nineteenth verse you have there the true reason discovered;
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3844
Return, saith the Lord, into Egypt, for all the men are dead which sought thy life. Return, Says the Lord, into Egypt, for all the men Are dead which sought thy life.
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3845
There the Lord hints the cause; Moses had formerly killed an Egyptian, and there was great search made after him.
There the Lord hints the cause; Moses had formerly killed an Egyptian, and there was great search made After him.
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3846
And when God bid Moses go again into Egypt, he was afraid; Moses doth not tell God so, but pretends disability;
And when God bid Moses go again into Egypt, he was afraid; Moses does not tell God so, but pretends disability;
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(25) sermon (DIV1)
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3847
then the Lord told him shat the men were dead which sought his life;
then the Lord told him shat the men were dead which sought his life;
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(25) sermon (DIV1)
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3848
and then the Text saith, that Moses took his wife and his children, and went down into Egypt.
and then the Text Says, that Moses took his wife and his children, and went down into Egypt.
cc av dt n1 vvz, cst np1 vvd po31 n1 cc po31 n2, cc vvd a-acp p-acp np1.
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3849
15. Another plea is succeslessenesse in duty;
15. another plea is succeslessenesse in duty;
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3850
the flesh will suggest thus unto thee, What needest thou continue in a godly course of life? thou hast made many a prayer,
the Flesh will suggest thus unto thee, What Needest thou continue in a godly course of life? thou hast made many a prayer,
dt n1 vmb vvi av p-acp pno21, q-crq vv2 pns21 vvi p-acp dt j n1 pp-f n1? pns21 vh2 vvn d dt n1,
(25) sermon (DIV1)
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3851
and heard many a Sermon, and yet thou art never the better. To this I answer,
and herd many a Sermon, and yet thou art never the better. To this I answer,
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(25) sermon (DIV1)
649
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1. That thou owest duty to God as thou art his creature, though he should never give thee successe in his service.
1. That thou owest duty to God as thou art his creature, though he should never give thee success in his service.
crd cst pns21 vv2 n1 p-acp np1 c-acp pns21 vb2r po31 n1, cs pns31 vmd av-x vvi pno21 n1 p-acp po31 n1.
(25) sermon (DIV1)
650
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3853
2. Duty it selfe is successe; the very performance is a recompence:
2. Duty it self is success; the very performance is a recompense:
crd n1 pn31 n1 vbz n1; dt j n1 vbz dt n1:
(25) sermon (DIV1)
651
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if God should never bring thee to heaven, thou hast in part a recompence, that God suffers thee to perform duty to him here:
if God should never bring thee to heaven, thou hast in part a recompense, that God suffers thee to perform duty to him Here:
cs np1 vmd av-x vvi pno21 p-acp n1, pns21 vh2 p-acp n1 dt n1, cst np1 vvz pno21 pc-acp vvi n1 p-acp pno31 av:
(25) sermon (DIV1)
651
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3855
You have your fruit unto holiness, as the Apostle tells you, and in the end you shall have everlasting life;
You have your fruit unto holiness, as the Apostle tells you, and in the end you shall have everlasting life;
pn22 vhb po22 n1 p-acp n1, p-acp dt n1 vvz pn22, cc p-acp dt n1 pn22 vmb vhi j n1;
(25) sermon (DIV1)
651
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3856
holinesse and duty, they are the reward of duty 3. Consider, that there is a two-fold successe attendant on duty. First, a real successe. — Secondly, a sensible successe.
holiness and duty, they Are the reward of duty 3. Consider, that there is a twofold success attendant on duty. First, a real success. — Secondly, a sensible success.
n1 cc n1, pns32 vbr dt n1 pp-f n1 crd np1, cst pc-acp vbz dt n1 n1 j-jn p-acp n1. ord, dt j n1. — ord, dt j n1.
(25) sermon (DIV1)
651
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3857
Sometimes the successe is sensible, and a mans affections are raised, and his lusts subdued; but though successe may not alwayes be sensible, yet it is alwayes reall:
Sometime the success is sensible, and a men affections Are raised, and his Lustiest subdued; but though success may not always be sensible, yet it is always real:
av dt n1 vbz j, cc dt ng1 n2 vbr vvn, cc po31 n2 vvn; cc-acp cs n1 vmb xx av vbi j, av pn31 vbz av j:
(25) sermon (DIV1)
652
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a godly man gets real good by all the duties he performes.
a godly man gets real good by all the duties he performs.
dt j n1 vvz j j p-acp d dt n2 pns31 vvz.
(25) sermon (DIV1)
652
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3859
Whatsoever good any man doth, the same he shall receive, whether he be bond or free. Whatsoever good any man does, the same he shall receive, whither he be bound or free.
r-crq j d n1 vdz, dt d pns31 vmb vvi, cs pns31 vbb vvn cc j.
(25) sermon (DIV1)
652
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3860
No man shall open the dores of Gods house in vain.
No man shall open the doors of God's house in vain.
dx n1 vmb vvi dt n2 pp-f npg1 n1 p-acp j.
(25) sermon (DIV1)
652
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3861
Wicked Ahab that did God but temporal service, God requited him with a temporal reward; there is alwayes a real successe, which goes along with the performance of our duty.
Wicked Ahab that did God but temporal service, God requited him with a temporal reward; there is always a real success, which Goes along with the performance of our duty.
j np1 cst vdd np1 p-acp j n1, np1 vvd pno31 p-acp dt j n1; pc-acp vbz av dt j n1, r-crq vvz a-acp p-acp dt n1 pp-f po12 n1.
(25) sermon (DIV1)
652
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3862
And thus I have layed down the stratagems and deceits of the flesh, whereby it labours to divert men from duty,
And thus I have laid down the stratagems and Deceits of the Flesh, whereby it labours to divert men from duty,
cc av pns11 vhb vvn a-acp dt n2 cc n2 pp-f dt n1, c-crq pn31 vvz pc-acp vvi n2 p-acp n1,
(25) sermon (DIV1)
652
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and have given you answers to them all, that you might not be deceived by the sly subtility thereof.
and have given you answers to them all, that you might not be deceived by the sly subtility thereof.
cc vhb vvn pn22 n2 p-acp pno32 d, cst pn22 vmd xx vbi vvn p-acp dt j n1 av.
(25) sermon (DIV1)
652
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3864
The Use shall be unto those men whose consciences tell them, they have been deceived by some of these pleas of corrupt nature,
The Use shall be unto those men whose Consciences tell them, they have been deceived by Some of these pleasant of corrupt nature,
dt n1 vmb vbi p-acp d n2 rg-crq n2 vvb pno32, pns32 vhb vbn vvn p-acp d pp-f d n2 pp-f j n1,
(25) sermon (DIV1)
653
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so as to omit good duties. Before such I would lay these five considerations:
so as to omit good duties. Before such I would lay these five considerations:
av c-acp pc-acp vvi j n2. p-acp d pns11 vmd vvi d crd n2:
(25) sermon (DIV1)
653
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1. That a man may go to hell for the omissions of good duties, as well as for the commissions of sin.
1. That a man may go to hell for the omissions of good duties, as well as for the commissions of since.
crd cst dt n1 vmb vvi p-acp n1 p-acp dt n2 pp-f j n2, c-acp av c-acp p-acp dt n2 pp-f n1.
(25) sermon (DIV1)
654
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3867
Natural conscience will tel a man that gross sinners shall not inherit the Kingdom of heaven;
Natural conscience will tell a man that gross Sinners shall not inherit the Kingdom of heaven;
j n1 vmb vvi dt n1 cst j n2 vmb xx vvi dt n1 pp-f n1;
(25) sermon (DIV1)
654
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but Scripture will tell you also, that men shall go to hell for the omissions of good.
but Scripture will tell you also, that men shall go to hell for the omissions of good.
cc-acp n1 vmb vvi pn22 av, cst n2 vmb vvi p-acp n1 p-acp dt n2 pp-f j.
(25) sermon (DIV1)
654
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It is observable in the sentence which shall be pronounced at the last day by the Judge of all the world, that the form of it runnes, not so much for commissions,
It is observable in the sentence which shall be pronounced At the last day by the Judge of all the world, that the from of it runs, not so much for commissions,
pn31 vbz j p-acp dt n1 r-crq vmb vbi vvn p-acp dt ord n1 p-acp dt n1 pp-f d dt n1, cst dt n1 pp-f pn31 vvz, xx av av-d c-acp n2,
(25) sermon (DIV1)
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as for omissions, that men shall be sentenced for. Depart from me ye cursed, sayes Christ:
as for omissions, that men shall be sentenced for. Depart from me you cursed, Says christ:
c-acp p-acp n2, d n2 vmb vbi vvn p-acp. vvb p-acp pno11 pn22 vvd, vvz np1:
(25) sermon (DIV1)
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for I was an hungred, and ye gave me no meat; I was was thirsty, and ye gave me no drink; for I was an hungered, and you gave me no meat; I was was thirsty, and you gave me no drink;
c-acp pns11 vbds dt vvd, cc pn22 vvd pno11 dx n1; pns11 vbds vbds j, cc pn22 vvd pno11 dx n1;
(25) sermon (DIV1)
654
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a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. a stranger, and you took me not in; naked, and you clothed me not; sick, and in prison, and you visited me not.
dt n1, cc pn22 vvd pno11 xx p-acp; j, cc pn22 vvd pno11 xx; j, cc p-acp n1, cc pn22 vvd pno11 xx.
(25) sermon (DIV1)
654
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Meerly for omissions is the sentence pronounced against them; Merely for omissions is the sentence pronounced against them;
av-j p-acp n2 vbz dt n1 vvn p-acp pno32;
(25) sermon (DIV1)
654
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it may be thou doest not die a drunkard, an adulterer, a swearer, or a deceiver,
it may be thou dost not die a drunkard, an adulterer, a swearer, or a deceiver,
pn31 vmb vbi pns21 vd2 xx vvi dt n1, dt n1, dt n1, cc dt n1,
(25) sermon (DIV1)
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but doest thou die a man neglective of good duties? I tell thee, the indictment will be found against thee.
but dost thou die a man neglective of good duties? I tell thee, the indictment will be found against thee.
cc-acp vd2 pns21 vvi dt n1 j pp-f j n2? pns11 vvb pno21, dt n1 vmb vbi vvn p-acp pno21.
(25) sermon (DIV1)
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It is likewise observed of the man that had but one talent, Christ commanded that he should be cast into utter darkness; It is likewise observed of the man that had but one talon, christ commanded that he should be cast into utter darkness;
pn31 vbz av vvn pp-f dt n1 cst vhd p-acp crd n1, np1 vvd cst pns31 vmd vbi vvn p-acp j n1;
(25) sermon (DIV1)
654
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what was the cause? he did not imbezzel his Masters talent, but because he did not improve it,
what was the cause? he did not imbezzel his Masters talon, but Because he did not improve it,
r-crq vbds dt n1? pns31 vdd xx n1 po31 ng1 n1, cc-acp c-acp pns31 vdd xx vvi pn31,
(25) sermon (DIV1)
654
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therefore did the sentence passe against him;
Therefore did the sentence pass against him;
av vdd dt n1 vvi p-acp pno31;
(25) sermon (DIV1)
654
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and therefore remember you that are omitters of good duty, not for the imbezzelling, or ill use of your time, but for the not improving of it you may go to hell.
and Therefore Remember you that Are omitters of good duty, not for the imbezzelling, or ill use of your time, but for the not improving of it you may go to hell.
cc av vvb pn22 cst vbr n2 pp-f j n1, xx p-acp dt j-vvg, cc j-jn n1 pp-f po22 n1, p-acp p-acp dt xx vvg pp-f pn31 pn22 vmb vvi p-acp n1.
(25) sermon (DIV1)
654
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The tree is threatened to be cut down, not because it brought forth bad fruit, but because it did not bring forth good fruit.
The tree is threatened to be Cut down, not Because it brought forth bad fruit, but Because it did not bring forth good fruit.
dt n1 vbz vvn pc-acp vbi vvn a-acp, xx c-acp pn31 vvd av j n1, cc-acp c-acp pn31 vdd xx vvi av j n1.
(25) sermon (DIV1)
654
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2. Consider, that the Scripture layes a brand of infamy upon those who do constantly neglect the duties of Religion;
2. Consider, that the Scripture lays a brand of infamy upon those who do constantly neglect the duties of Religion;
crd np1, cst dt n1 vvz dt n1 pp-f n1 p-acp d r-crq vdb av-j vvi dt n2 pp-f n1;
(25) sermon (DIV1)
655
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they have left off to be wise, and to do good, saith the Psalmist;
they have left off to be wise, and to do good, Says the Psalmist;
pns32 vhb vvn a-acp pc-acp vbi j, cc pc-acp vdi j, vvz dt n1;
(25) sermon (DIV1)
655
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and they have left off to take heed unto the Lord, saith the Prophet Hosea. But above all, consider that heavy imprecation of the Prophet Jeremiah, Poure out thy fury, saith he, upon the Heathen that know thee not,
and they have left off to take heed unto the Lord, Says the Prophet Hosea. But above all, Consider that heavy imprecation of the Prophet Jeremiah, Pour out thy fury, Says he, upon the Heathen that know thee not,
cc pns32 vhb vvn a-acp pc-acp vvi n1 p-acp dt n1, vvz dt n1 np1. cc-acp p-acp d, vvb d j n1 pp-f dt n1 np1, vvb av po21 n1, vvz pns31, p-acp dt j-jn cst vvb pno21 xx,
(25) sermon (DIV1)
655
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and upon the families that call not upon thy Name. and upon the families that call not upon thy Name.
cc p-acp dt n2 cst vvb xx p-acp po21 n1.
(25) sermon (DIV1)
655
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And to this purpose, that concerning the Ammonites and the Moabites is very remarkable, in Deut. 23.3,4. And to this purpose, that Concerning the Ammonites and the Moabites is very remarkable, in Deuteronomy 23.3,4.
cc p-acp d n1, cst vvg dt np2 cc dt np2 vbz av j, p-acp np1 crd.
(25) sermon (DIV1)
655
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where because of an omission, because they met not the Israelites, and helped them not with bread and water in the way,
where Because of an omission, Because they met not the Israelites, and helped them not with bred and water in the Way,
c-crq c-acp pp-f dt n1, c-acp pns32 vvd xx dt np2, cc vvd pno32 xx p-acp n1 cc n1 p-acp dt n1,
(25) sermon (DIV1)
655
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when they came out of Egypt, they were excommunicated (as I may say) from the Tabernacle of Gods worship, even to the tenth generation. when they Come out of Egypt, they were excommunicated (as I may say) from the Tabernacle of God's worship, even to the tenth generation.
c-crq pns32 vvd av pp-f np1, pns32 vbdr vvn (c-acp pns11 vmb vvi) p-acp dt n1 pp-f npg1 n1, av p-acp dt ord n1.
(25) sermon (DIV1)
655
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3. Consider, that omissions of duty, they do unfit men for duty when they should begin it, and set upon it.
3. Consider, that omissions of duty, they do unfit men for duty when they should begin it, and Set upon it.
crd np1, cst n2 pp-f n1, pns32 vdb j n2 p-acp n1 c-crq pns32 vmd vvi pn31, cc vvn p-acp pn31.
(25) sermon (DIV1)
656
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Keys that are used, keep clean;
Keys that Are used, keep clean;
np1 cst vbr vvn, vvb j;
(25) sermon (DIV1)
656
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but if they are thrown by, how soon do they rust? so it is with thy heart, thou wilt gather rust,
but if they Are thrown by, how soon do they rust? so it is with thy heart, thou wilt gather rust,
cc-acp cs pns32 vbr vvn p-acp, c-crq av vdb pns32 vvi? av pn31 vbz p-acp po21 n1, pns21 vm2 vvi n1,
(25) sermon (DIV1)
656
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if thou throwest thy duties aside. Fire, it is not only put out by water, but by the withdrawing of fuel;
if thou throwest thy duties aside. Fire, it is not only put out by water, but by the withdrawing of fuel;
cs pns21 vv2 po21 n2 av. n1, pn31 vbz xx av-j vvi av p-acp n1, p-acp p-acp dt n-vvg pp-f n1;
(25) sermon (DIV1)
656
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3892
Where no wood is, the fire goeth out: Where no wood is, the fire Goes out:
c-crq dx n1 vbz, dt n1 vvz av:
(25) sermon (DIV1)
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and therefore remember that if you do not adde fuel to your duty, the heat of your affection will quickly go out.
and Therefore Remember that if you do not add fuel to your duty, the heat of your affection will quickly go out.
cc av vvb cst cs pn22 vdb xx vvi n1 p-acp po22 n1, dt n1 pp-f po22 n1 vmb av-j vvi av.
(25) sermon (DIV1)
656
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3894
The longer we disuse uny duty, the lesse able are we to do it;
The longer we disuse uny duty, the less able Are we to do it;
dt av-jc po12 n1 j n1, dt av-dc j vbr pns12 pc-acp vdi pn31;
(25) sermon (DIV1)
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as a Scholar, if he disuse his study, he will be the more unfit for that exercise.
as a Scholar, if he disuse his study, he will be the more unfit for that exercise.
c-acp dt n1, cs pns31 n1 po31 n1, pns31 vmb vbi dt av-dc j p-acp d n1.
(25) sermon (DIV1)
656
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4. God is more displeased with sinful, and toral omissions of good, then he is with many commissions of evill.
4. God is more displeased with sinful, and toral omissions of good, then he is with many commissions of evil.
crd np1 vbz av-dc vvn p-acp j, cc j n2 pp-f j, cs pns31 vbz p-acp d n2 pp-f n-jn.
(25) sermon (DIV1)
657
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It is worth your noting, that passage concerning Moses, in Exod. 4.24. God was more angry with Moses there for a sin of omission, then for any sin of commission which he had committed all his life.
It is worth your noting, that passage Concerning Moses, in Exod 4.24. God was more angry with Moses there for a since of omission, then for any since of commission which he had committed all his life.
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(25) sermon (DIV1)
657
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It is said, The Lord met him in his Inne, and had like to have killed him;
It is said, The Lord met him in his Inn, and had like to have killed him;
pn31 vbz vvn, dt n1 vvd pno31 p-acp po31 n1, cc vhd av-j pc-acp vhi vvn pno31;
(25) sermon (DIV1)
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what was the matter? why, it was onely this, that he omitted the circumcision of his childe,
what was the matter? why, it was only this, that he omitted the circumcision of his child,
r-crq vbds dt n1? uh-crq, pn31 vbds av-j d, cst pns31 vvn dt n1 pp-f po31 n1,
(25) sermon (DIV1)
657
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when he was eight dayes old;
when he was eight days old;
c-crq pns31 vbds crd n2 j;
(25) sermon (DIV1)
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this did so provoke God, that he sought to kill Moses, and yet Moses might have had more plausible pretences for his omission,
this did so provoke God, that he sought to kill Moses, and yet Moses might have had more plausible pretences for his omission,
d vdd av vvi np1, cst pns31 vvd pc-acp vvi np1, cc av np1 vmd vhi vhn av-dc j n2 p-acp po31 n1,
(25) sermon (DIV1)
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then we can have for many of the duties which we neglect. I mention this to shew you the danger of the sin of omission.
then we can have for many of the duties which we neglect. I mention this to show you the danger of the since of omission.
cs pns12 vmb vhi p-acp d pp-f dt n2 r-crq pns12 vvb. pns11 vvb d pc-acp vvi pn22 dt n1 pp-f dt n1 pp-f n1.
(25) sermon (DIV1)
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5. And lastly, consider this, that you will not admit of this plea in other things;
5. And lastly, Consider this, that you will not admit of this plea in other things;
crd cc ord, vvb d, cst pn22 vmb xx vvi pp-f d n1 p-acp j-jn n2;
(25) sermon (DIV1)
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should your servants deal with you thus, when you bid them go about such and such a businesse,
should your Servants deal with you thus, when you bid them go about such and such a business,
vmd po22 n2 vvi p-acp pn22 av, c-crq pn22 vvb pno32 vvi p-acp d cc d dt n1,
(25) sermon (DIV1)
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and command them to perform such a service, if they are negligent; and when you shall call them to an accompt, will you admit of their excuse,
and command them to perform such a service, if they Are negligent; and when you shall call them to an account, will you admit of their excuse,
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(25) sermon (DIV1)
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when they shall tell you that they do not steal your wares out of your shops,
when they shall tell you that they do not steal your wares out of your shops,
c-crq pns32 vmb vvi pn22 cst pns32 vdb xx vvi po22 n2 av pp-f po22 n2,
(25) sermon (DIV1)
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nor your money out of your Cubboards; we do not do you any injury; will you suffer these excuses? why, no certainly:
nor your money out of your Cupboards; we do not do you any injury; will you suffer these excuses? why, not Certainly:
ccx po22 n1 av pp-f po22 n2; pns12 vdb xx vdi pn22 d n1; vmb pn22 vvi d n2? uh-crq, xx av-j:
(25) sermon (DIV1)
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Let me tell you, you are all servants to the God of heaven, he is your Master;
Let me tell you, you Are all Servants to the God of heaven, he is your Master;
vvb pno11 vvi pn22, pn22 vbr d n2 p-acp dt n1 pp-f n1, pns31 vbz po22 n1;
(25) sermon (DIV1)
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and though you can thus plead, Lord, I am not a grosse sinner, I have not dishonoured thy Name as others have done,
and though you can thus plead, Lord, I am not a gross sinner, I have not dishonoured thy Name as Others have done,
cc cs pn22 vmb av vvi, n1, pns11 vbm xx dt j n1, pns11 vhb xx vvn po21 n1 p-acp n2-jn vhb vdn,
(25) sermon (DIV1)
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and I am no blasphemer of thy Name; yet God will reckon with you, because you call not upon his Name;
and I am no blasphemer of thy Name; yet God will reckon with you, Because you call not upon his Name;
cc pns11 vbm dx n1 pp-f po21 n1; av np1 vmb vvi p-acp pn22, c-acp pn22 vvb xx p-acp po31 n1;
(25) sermon (DIV1)
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therefore take heed of omissions of good duties, and of all those secret insinuations of the flesh, which lead into this sinne, and make excuses for it.
Therefore take heed of omissions of good duties, and of all those secret insinuations of the Flesh, which led into this sin, and make excuses for it.
av vvb n1 pp-f n2 pp-f j n2, cc pp-f d d j-jn n2 pp-f dt n1, r-crq vvb p-acp d n1, cc vvi n2 p-acp pn31.
(25) sermon (DIV1)
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Sermon XXII.Sermon XXII.
n1 np1.
(26) sermon (DIV1)
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At Lawrence Jewry London, Januar. 26. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, January 26. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
p-acp np1 np1 np1, np1 crd crd n1. crd n1 crd p-acp dt n1 n2 p-acp dt n1,
(26) sermon (DIV1)
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
cc dt n1 p-acp dt n1, cc d vbr j-jn dt crd p-acp dt n-jn, av cst pn22 vmbx vdi dt n2 cst pn22 vmd.
(26) sermon (DIV1)
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3915
HAving formerly shewed by what meanes and ways the flesh labours to divert men from duty;
HAving formerly showed by what means and ways the Flesh labours to divert men from duty;
vhg av-j vvn p-acp r-crq n2 cc n2 dt n1 vvz p-acp vvb n2 p-acp n1;
(26) sermon (DIV1)
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I come now to shew you also how it labours to interrupt men in duty;
I come now to show you also how it labours to interrupt men in duty;
pns11 vvb av pc-acp vvi pn22 av c-crq pn31 vvz p-acp vvb n2 p-acp n1;
(26) sermon (DIV1)
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and this is a very practical point, and there are many cases of conscience, which are incident,
and this is a very practical point, and there Are many cases of conscience, which Are incident,
cc d vbz dt av j n1, cc pc-acp vbr d n2 pp-f n1, r-crq vbr j,
(26) sermon (DIV1)
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and may pertinently fall in in the handling of this particular.
and may pertinently fallen in in the handling of this particular.
cc vmb av-j vvi p-acp p-acp dt n-vvg pp-f d j.
(26) sermon (DIV1)
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But before I come to give you the Queries I intend to handle, I shall premise these ten Conclusions,
But before I come to give you the Queries I intend to handle, I shall premise these ten Conclusions,
cc-acp c-acp pns11 vvb pc-acp vvi pn22 dt n2 pns11 vvb pc-acp vvi, pns11 vmb n1 d crd n2,
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or Positions about the flesh, its disturbing good men in good duties.
or Positions about the Flesh, its disturbing good men in good duties.
cc n2 p-acp dt n1, pn31|vbz vvg j n2 p-acp j n2.
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1. The first is this, that the corruption of the flesh it is more prevalent with good men to disturb them in,
1. The First is this, that the corruption of the Flesh it is more prevalent with good men to disturb them in,
crd dt ord vbz d, cst dt n1 pp-f dt n1 pn31 vbz av-dc j p-acp j n2 pc-acp vvi pno32 p-acp,
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then to divert them from holy duties. Indeed with men unregenerate corrupt nature prevailes more to divert them from duty;
then to divert them from holy duties. Indeed with men unregenerate corrupt nature prevails more to divert them from duty;
cs pc-acp vvi pno32 p-acp j n2. np1 p-acp n2 j j n1 vvz dc pc-acp vvi pno32 p-acp n1;
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but it is contrary with the regenerate. Godly men are not so subject to have diversions from, as disturbances in holy performances;
but it is contrary with the regenerate. Godly men Are not so Subject to have diversions from, as disturbances in holy performances;
cc-acp pn31 vbz j-jn p-acp dt j-vvn. j n2 vbr xx av j-jn pc-acp vhi n2 p-acp, c-acp n2 p-acp j n2;
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neglects of duty they fall under the cognizance of a natural conscience, and therefore good men are not so often overcome in that way;
neglects of duty they fallen under the cognizance of a natural conscience, and Therefore good men Are not so often overcome in that Way;
vvz pp-f n1 pns32 vvb p-acp dt n1 pp-f dt j n1, cc av j n2 vbr xx av av vvn p-acp d n1;
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but as for disturbances in duty, they are not taken notice of by a natural conscience.
but as for disturbances in duty, they Are not taken notice of by a natural conscience.
cc-acp c-acp p-acp n2 p-acp n1, pns32 vbr xx vvn n1 pp-f p-acp dt j n1.
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2. A godly man is more interrupted in duty by his own beart, then he is either by the devill, or the world, or any thing else beside.
2. A godly man is more interrupted in duty by his own beart, then he is either by the Devil, or the world, or any thing Else beside.
crd dt j n1 vbz av-dc vvn p-acp n1 p-acp po31 d vvi|pn31, cs pns31 vbz av-d p-acp dt n1, cc dt n1, cc d n1 av a-acp.
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We many times blame our callings, and the devil, that he is busie with us; when we have more cause to blame our own naughty hearts.
We many times blame our callings, and the Devil, that he is busy with us; when we have more cause to blame our own naughty hearts.
pns12 d n2 vvb po12 n2, cc dt n1, cst pns31 vbz j p-acp pno12; c-crq pns12 vhb dc n1 pc-acp vvi po12 d j n2.
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As it is the property of good men when they sin to blame their corrupt natures,
As it is the property of good men when they sin to blame their corrupt nature's,
p-acp pn31 vbz dt n1 pp-f j n2 c-crq pns32 vvb pc-acp vvi po32 j n2,
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and not the devill, for so did David: So on the contrary, when good men are interrupted in duty, they do not blame the devil or the world so much as their own hearts.
and not the Devil, for so did David: So on the contrary, when good men Are interrupted in duty, they do not blame the Devil or the world so much as their own hearts.
cc xx dt n1, c-acp av vdd np1: av p-acp dt n-jn, c-crq j n2 vbr vvn p-acp n1, pns32 vdb xx vvi dt n1 cc dt n1 av av-d c-acp po32 d n2.
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As the Apostle Pavl sayes of himselfe, To will is present with me, but how to perform that which is good, I finde not;
As the Apostle Paul Says of himself, To will is present with me, but how to perform that which is good, I find not;
p-acp dt n1 np1 vvz pp-f px31, p-acp n1 vbz j p-acp pno11, cc-acp c-crq pc-acp vvi d r-crq vbz j, pns11 vvb xx;
(26) sermon (DIV1)
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that is, I finde not ability to be intent and serious, in the worship of God;
that is, I find not ability to be intent and serious, in the worship of God;
cst vbz, pns11 vvb xx n1 pc-acp vbi n1 cc j, p-acp dt n1 pp-f np1;
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but what doth he blame, not the devill, or the world, but it is sin which dwelleth in me.
but what does he blame, not the Devil, or the world, but it is since which dwells in me.
cc-acp q-crq vdz pns31 vvi, xx dt n1, cc dt n1, cc-acp pn31 vbz n1 r-crq vvz p-acp pno11.
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And in the 25. verse he sayes, With my minde I serve the law of God,
And in the 25. verse he Says, With my mind I serve the law of God,
cc p-acp dt crd n1 pns31 vvz, p-acp po11 n1 pns11 vvb dt n1 pp-f np1,
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but with the flesh, the law of sin. but with the Flesh, the law of since.
cc-acp p-acp dt n1, dt n1 pp-f n1.
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It is the flesh which carries the force of a law, whereby we sin in the service of God;
It is the Flesh which carries the force of a law, whereby we sin in the service of God;
pn31 vbz dt n1 r-crq vvz dt n1 pp-f dt n1, c-crq pns12 vvb p-acp dt n1 pp-f np1;
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and therefore, oh man, do not blame the devill, or the world, but thy own heart.
and Therefore, o man, do not blame the Devil, or the world, but thy own heart.
cc av, uh n1, vdb xx vvi dt n1, cc dt n1, cc-acp po21 d n1.
(26) sermon (DIV1)
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3. Another Position is this, that the corruption of the flesh interrupting of us in duty, it is manifest and violent both in secret, as also in publick duties;
3. another Position is this, that the corruption of the Flesh interrupting of us in duty, it is manifest and violent both in secret, as also in public duties;
crd j-jn n1 vbz d, cst dt n1 pp-f dt n1 vvg pp-f pno12 p-acp n1, pn31 vbz j cc j av-d p-acp n-jn, c-acp av p-acp j n2;
(26) sermon (DIV1)
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thy heart will be violent against thee, when thou art alone, between God and thy own soul,
thy heart will be violent against thee, when thou art alone, between God and thy own soul,
po21 n1 vmb vbi j p-acp pno21, c-crq pns21 vb2r j, p-acp np1 cc po21 d n1,
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as also when thou art in publick; your own experience will contribute to the truth of this.
as also when thou art in public; your own experience will contribute to the truth of this.
c-acp av c-crq pns21 vb2r p-acp j; po22 d n1 vmb vvi p-acp dt n1 pp-f d.
(26) sermon (DIV1)
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What roving mindes, and what distracted thoughts are you haunted with in your secret retirements? Yea,
What roving minds, and what distracted thoughts Are you haunted with in your secret retirements? Yea,
q-crq j-vvg n2, cc r-crq j-vvn n2 vbr pn22 vvn p-acp p-acp po22 j-jn n2? uh,
(26) sermon (DIV1)
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also in publick duties, how hard is it to bound the thoughts, and to compose the minde, to lay a restraint upon devotion?
also in public duties, how hard is it to bound the thoughts, and to compose the mind, to lay a restraint upon devotion?
av p-acp j n2, c-crq av-j vbz pn31 pc-acp vvi dt n2, cc pc-acp vvi dt n1, pc-acp vvi dt n1 p-acp n1?
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4. That a mans heart, and corrupt nature, is more apt to interrupt him in extraordinary duties,
4. That a men heart, and corrupt nature, is more apt to interrupt him in extraordinary duties,
crd cst dt ng1 n1, cc j n1, vbz av-dc j pc-acp vvi pno31 p-acp j n2,
(26) sermon (DIV1)
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then in common and ordinary duties.
then in Common and ordinary duties.
av p-acp j cc j n2.
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A man therefore shall be more haunted with evill thoughts upon a solemn fast-day, then upon an ordinary day:
A man Therefore shall be more haunted with evil thoughts upon a solemn fast-day, then upon an ordinary day:
dt n1 av vmb vbi av-dc vvn p-acp j-jn n2 p-acp dt j n1, av p-acp dt j n1:
(26) sermon (DIV1)
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did you ever set your selves upon the solemn duties of examination and meditation? if you did, you have found your hearts have more troubled you in those duties,
did you ever Set your selves upon the solemn duties of examination and meditation? if you did, you have found your hearts have more troubled you in those duties,
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(26) sermon (DIV1)
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then in reading, hearing, and praying;
then in reading, hearing, and praying;
av p-acp vvg, vvg, cc vvg;
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and the reason is this, because those duties that are more solemn, are most conducible to a Christians growth in grace;
and the reason is this, Because those duties that Are more solemn, Are most conducible to a Christians growth in grace;
cc dt n1 vbz d, c-acp d n2 cst vbr av-dc j, vbr av-ds j p-acp dt njpg2 n1 p-acp n1;
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and therefore in those duties nature will be most indefatigable, to disturbe and interrupt you,
and Therefore in those duties nature will be most indefatigable, to disturb and interrupt you,
cc av p-acp d n2 n1 vmb vbi av-ds j, pc-acp vvi cc vvi pn22,
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and the devill will not fail to set thy heart at work to disturb thee in those duties, whereby his Kingdome is battered and assaulted,
and the Devil will not fail to Set thy heart At work to disturb thee in those duties, whereby his Kingdom is battered and assaulted,
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5. That the lesse men do prepare their hearts for duty, the more they shall be disturbed by corrupt nature in duty.
5. That the less men do prepare their hearts for duty, the more they shall be disturbed by corrupt nature in duty.
crd cst dt av-dc n2 vdb vvi po32 n2 p-acp n1, dt av-dc pns32 vmb vbi vvn p-acp j n1 p-acp n1.
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Greonham in his observations, takes notice of this:Greonham in his observations, Takes notice of this:
np1 p-acp po31 n2, vvz n1 pp-f d:
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What is the reason that Christians can never pray without distractions, nor hear without wandring thoughts? Oh man! (sayes he) take my experience, didst thou prepare more for duty, thou wouldest be lesse distracted in duty.
What is the reason that Christians can never pray without distractions, nor hear without wandering thoughts? O man! (Says he) take my experience, didst thou prepare more for duty, thou Wouldst be less distracted in duty.
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Physick doth the body little good if it be taken on a full stomack, and if the body be not prepared;
Physick does the body little good if it be taken on a full stomach, and if the body be not prepared;
np1 vdz dt n1 av-j j cs pn31 vbb vvn p-acp dt j n1, cc cs dt n1 vbb xx vvn;
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so it is with duties and Ordinances, they will do thee little good, unlesse thou doest first prepare thy selfe for them.
so it is with duties and Ordinances, they will do thee little good, unless thou dost First prepare thy self for them.
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6. That the flesh interrupts us more in those duties which others perform, then in those which we perform our selves.
6. That the Flesh interrupts us more in those duties which Others perform, then in those which we perform our selves.
crd cst dt n1 vvz pno12 dc p-acp d n2 r-crq n2-jn vvb, av p-acp d r-crq pns12 vvb po12 n2.
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A Preacher when he is preaching a Sermon, he hath lesse wandring thoughts in preaching,
A Preacher when he is preaching a Sermon, he hath less wandering thoughts in preaching,
dt n1 c-crq pns31 vbz vvg dt n1, pns31 vhz dc j-vvg n2 p-acp vvg,
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then he himself would have if he were a hearer, and why? but because at such a time his minde is busied in thinking of the matter he hath to deliver to his Auditors.
then he himself would have if he were a hearer, and why? but Because At such a time his mind is busied in thinking of the matter he hath to deliver to his Auditors.
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And so for any of you, suppose you were praying in a company, you would be lesse apt to be distracted in that duty,
And so for any of you, suppose you were praying in a company, you would be less apt to be distracted in that duty,
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because popular applause, a respect to the company among whom you pray, they binde your thoughts, that they runne not astray,
Because popular applause, a respect to the company among whom you pray, they bind your thoughts, that they run not astray,
c-acp j n1, dt n1 p-acp dt n1 p-acp ro-crq pn22 vvb, pns32 vvb po22 n2, cst pns32 vvb xx av,
(26) sermon (DIV1)
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lest you should be confused in the duty; whereas if you did joyn in duty, then you would be more carelesse, and distracted;
lest you should be confused in the duty; whereas if you did join in duty, then you would be more careless, and distracted;
cs pn22 vmd vbi vvn p-acp dt n1; cs cs pn22 vdd vvi p-acp n1, cs pn22 vmd vbi av-dc j, cc vvn;
(26) sermon (DIV1)
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and therefore you whose lot it is never to preach or pray in publick, do you look to your own hearts;
and Therefore you whose lot it is never to preach or pray in public, do you look to your own hearts;
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for the flesh is more apt to interrupt you in those duties, wherein you joyn with others, th•n in those which you your selfe perform.
for the Flesh is more apt to interrupt you in those duties, wherein you join with Others, th•n in those which you your self perform.
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(26) sermon (DIV1)
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7. That in the corruption of the flesh in duties, it may be more violent after a long standing in Religion,
7. That in the corruption of the Flesh in duties, it may be more violent After a long standing in Religion,
crd cst p-acp dt n1 pp-f dt n1 p-acp n2, pn31 vmb vbi av-dc j p-acp dt av-j vvg p-acp n1,
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then it did appear to be upon your first conversion.
then it did appear to be upon your First conversion.
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At a mans first conversion happily he could pray, and not be distracted, but have his love, his joy,
At a men First conversion happily he could pray, and not be distracted, but have his love, his joy,
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and his delight, and all his soul taken up with the service;
and his delight, and all his soul taken up with the service;
cc po31 n1, cc d po31 n1 vvn a-acp p-acp dt n1;
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but in processe of time, and after some continuance in the wayes of Religion, he may begin to grow flat and formal, perfunctory, accustomary in all his performances;
but in process of time, and After Some Continuance in the ways of Religion, he may begin to grow flat and formal, perfunctory, accustomary in all his performances;
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(26) sermon (DIV1)
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and this was that which Augustine observed, Many at first conversion, they will pray with much feeling and fervency,
and this was that which Augustine observed, Many At First conversion, they will pray with much feeling and fervency,
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(26) sermon (DIV1)
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but afterwards with coldnesse and deadnesse, losing that vigour and warmth of affection, which they found in themselves at first conversion.
but afterwards with coldness and deadness, losing that vigour and warmth of affection, which they found in themselves At First conversion.
cc-acp av p-acp n1 cc n1, vvg cst n1 cc n1 pp-f n1, r-crq pns32 vvd p-acp px32 p-acp ord n1.
(26) sermon (DIV1)
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8. That there is not a duty in all your life-time which you perform unto God,
8. That there is not a duty in all your lifetime which you perform unto God,
crd cst pc-acp vbz xx dt n1 p-acp d po22 n1 r-crq pn22 vvb p-acp np1,
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but there is some evill tincture of the flesh cleaves to it;
but there is Some evil tincture of the Flesh cleaves to it;
cc-acp pc-acp vbz d j-jn n1 pp-f dt n1 vvz p-acp pn31;
(26) sermon (DIV1)
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though the duty is good in it self, yet there is some evill in it as it comes from thee.
though the duty is good in it self, yet there is Some evil in it as it comes from thee.
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(26) sermon (DIV1)
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Prayer is good, and hearing is good, but these duties as they passe through the vessel of thy defiled soul, they become defiled;
Prayer is good, and hearing is good, but these duties as they pass through the vessel of thy defiled soul, they become defiled;
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(26) sermon (DIV1)
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inso much that God might justly charge even upon regenerate men the sins of their holy duties;
inso much that God might justly charge even upon regenerate men the Sins of their holy duties;
fw-la d cst np1 vmd av-j vvi av p-acp j-vvn n2 dt n2 pp-f po32 j n2;
(26) sermon (DIV1)
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When I would do good, sayes Paul, evill is present with me. When I would do good, Says Paul, evil is present with me.
c-crq pns11 vmd vdi j, vvz np1, j-jn vbz j p-acp pno11.
(26) sermon (DIV1)
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It is true, the natural motions of the flesh may be pared off, but still there is a sinful tincture which cleaves to thy duties.
It is true, the natural motions of the Flesh may be pared off, but still there is a sinful tincture which cleaves to thy duties.
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(26) sermon (DIV1)
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It is observable, that the ceremonial law which you read of, in the 28. of Exod. v. 38. where you read that Aaron was to have a plate of pure gold upon his fore-head,
It is observable, that the ceremonial law which you read of, in the 28. of Exod v. 38. where you read that Aaron was to have a plate of pure gold upon his forehead,
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(26) sermon (DIV1)
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when he went into the holy of holiest, that he mighe bear the iniquity of the holy things of the children of Israel. when he went into the holy of Holiest, that he mighe bear the iniquity of the holy things of the children of Israel.
c-crq pns31 vvd p-acp dt j pp-f js, cst pns31 av-j vvi dt n1 pp-f dt j n2 pp-f dt n2 pp-f np1.
(26) sermon (DIV1)
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And this notes, sayes a Divine, that Jesus Christ our fore-runner, he is gone into the holy of holiest,
And this notes, Says a Divine, that jesus christ our forerunner, he is gone into the holy of Holiest,
cc d n2, vvz dt j-jn, cst np1 np1 po12 n1, pns31 vbz vvn p-acp dt j pp-f js,
(26) sermon (DIV1)
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and he by his intercession, and sitting at the right hand of his Father, weares that plate of pure gold upon his fore-head,
and he by his Intercession, and sitting At the right hand of his Father, wears that plate of pure gold upon his forehead,
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(26) sermon (DIV1)
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and there beares not onely the iniquity of our lives, but the inquity of our holy things;
and there bears not only the iniquity of our lives, but the Iniquity of our holy things;
cc a-acp vvz xx av-j dt n1 pp-f po12 n2, cc-acp dt n1 pp-f po12 j n2;
(26) sermon (DIV1)
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and if this were not so, and did there not a viciousnesse cleave unto all our holy duties,
and if this were not so, and did there not a viciousness cleave unto all our holy duties,
cc cs d vbdr xx av, cc vdd a-acp xx dt n1 vvb p-acp d po12 j n2,
(26) sermon (DIV1)
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then we might commend some duties to God without the mediation of Jesus Christ;
then we might commend Some duties to God without the mediation of jesus christ;
cs pns12 vmd vvi d n2 p-acp np1 p-acp dt n1 pp-f np1 np1;
(26) sermon (DIV1)
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but because there is no duty can be done without a tincture of evill cleaving to it, therefore you cannot stand before God in the best prayer that ever you made,
but Because there is no duty can be done without a tincture of evil cleaving to it, Therefore you cannot stand before God in the best prayer that ever you made,
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nor in the best service that ever you performed.
nor in the best service that ever you performed.
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We have need of a Christ, a Mediatour, not only for our sins, but also for our duties.
We have need of a christ, a Mediator, not only for our Sins, but also for our duties.
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9. That it is the most difficult thing in the world to keep the minde so close to duty, that the flesh shall not interrupt you in its performance.
9. That it is the most difficult thing in the world to keep the mind so close to duty, that the Flesh shall not interrupt you in its performance.
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As Eliphaz reasoned with Job, so may every man with his own heart:
As Eliphaz reasoned with Job, so may every man with his own heart:
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Why doth thine heart carry thee away, and what doth thine eyes winke at, that thou turnest thy spirit against God, Why does thine heart carry thee away, and what does thine eyes wink At, that thou Turnest thy Spirit against God,
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and lettest such words go out of thy mouth? Thus may every man reason with his own soule,and Lettest such words go out of thy Mouth? Thus may every man reason with his own soul,
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and say, Why doth my heart carry me away, when my spirit would keep close to God? Augustine hath an excellent note upon 2 Sam. 7.27. upon Davids words, I have found in my heart to make a prayer unto thee;
and say, Why does my heart carry me away, when my Spirit would keep close to God? Augustine hath an excellent note upon 2 Sam. 7.27. upon Davids words, I have found in my heart to make a prayer unto thee;
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as if David would intimate, that he often lost his heart in prayer; as if David did many times come to pray, but could not finde his heart.
as if David would intimate, that he often lost his heart in prayer; as if David did many times come to pray, but could not find his heart.
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It is the hardest thing in the world, when you come to pray to finde your hearts,
It is the Hardest thing in the world, when you come to pray to find your hearts,
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and when you have found your hearts, to keep them,
and when you have found your hearts, to keep them,
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10. That the blood of Jesus Christ wipes off that guilt and filth, that cleaves to your holy duties.
10. That the blood of jesus christ wipes off that guilt and filth, that cleaves to your holy duties.
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God knowes that when you come to worship him, you are men, and not Angels;
God knows that when you come to worship him, you Are men, and not Angels;
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you are the spirits of good men imperfect, and therefore God doth not expect from you that your service should be perfect, because your state is imperfect;
you Are the spirits of good men imperfect, and Therefore God does not expect from you that your service should be perfect, Because your state is imperfect;
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therefore here is your comfort, that your defects in duty, shall never damne you who are regenerate soules;
Therefore Here is your Comfort, that your defects in duty, shall never damn you who Are regenerate Souls;
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thou mayest be often hindred in duty, but that interruption shall never damne thee, Jesus Christ wipe off the stain of all thy duties.
thou Mayest be often hindered in duty, but that interruption shall never damn thee, jesus christ wipe off the stain of all thy duties.
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In the ceremonial law you read that the Altar for the burnt-offering, it had a grate made for it of net-work of brasse, that the dust and the ashes might fall out, and so be carried away:
In the ceremonial law you read that the Altar for the Burnt-offering, it had a grate made for it of network of brass, that the dust and the Ashes might fallen out, and so be carried away:
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This is a type of the intercession of Jesus Christ, that though in your services and sacrifices to God,
This is a type of the Intercession of jesus christ, that though in your services and Sacrifices to God,
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though you have much affection and zeal, yet also there is much ashes of corruption;
though you have much affection and zeal, yet also there is much Ashes of corruption;
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and as that grate was made to carry away the ashes, so Jesus Christ he is the Mediatour, which will carry away all your defects in the service of God.
and as that grate was made to carry away the Ashes, so jesus christ he is the Mediator, which will carry away all your defects in the service of God.
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And this should incourage the people of God, though you are weak in duty, yet neglect not duty;
And this should encourage the people of God, though you Are weak in duty, yet neglect not duty;
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though you are forgetful in hearing, yet leave not to heare; and though distracted in praying, yet neglect not prayer;
though you Are forgetful in hearing, yet leave not to hear; and though distracted in praying, yet neglect not prayer;
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because it is the office of Jesus Christ to bear the iniquity of your holy things.
Because it is the office of jesus christ to bear the iniquity of your holy things.
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These are those Positions, or Conclusions, that I desired to premise before I came to handle the Queries.
These Are those Positions, or Conclusions, that I desired to premise before I Come to handle the Queries.
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The point that I am to handle is this:
The point that I am to handle is this:
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That such is the prevalency of corrupt nature even in regenerate men, that it doth oftentimes interrupt them in holy performances. That such is the prevalency of corrupt nature even in regenerate men, that it does oftentimes interrupt them in holy performances.
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In the handling of this point, there are many particulars which I shall go through. 1. I shall prove the point that it is so. 2. I shall shew you how the flesh doth hinder in duty. 3. Wherein the interruption of the flesh doth most appear.
In the handling of this point, there Are many particulars which I shall go through. 1. I shall prove the point that it is so. 2. I shall show you how the Flesh does hinder in duty. 3. Wherein the interruption of the Flesh does most appear.
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1. For the proof of the point, you have not only Pauls testimoy, but his own experience;
1. For the proof of the point, you have not only Paul's testimoy, but his own experience;
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how to perform the good I would, I finde not how to work it out; that is, to carry on a duty from the beginning to the end, it is the same word in the original, as that in Philip. 2.12. where we are commanded to work out our salvation with feare and trembling.
how to perform the good I would, I find not how to work it out; that is, to carry on a duty from the beginning to the end, it is the same word in the original, as that in Philip. 2.12. where we Are commanded to work out our salvation with Fear and trembling.
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As he complain of himselfe, and as he gives you his experience, so we may conferre all our experiences with his,
As he complain of himself, and as he gives you his experience, so we may confer all our experiences with his,
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and say, that how to do that which is good we finde not. As rust cleaves to the iron, so cleaves the flesh to our holy duties.
and say, that how to do that which is good we find not. As rust cleaves to the iron, so cleaves the Flesh to our holy duties.
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In general, do not our own hearts tell us that there is much of the world in them? and are there not many vain and impertinent thoughts in the duties we perform to God? and that not only in general,
In general, do not our own hearts tell us that there is much of the world in them? and Are there not many vain and impertinent thoughts in the duties we perform to God? and that not only in general,
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but in particular duties? in prayer, how doth the flesh interrupt us by vain and impertinent thoughts,
but in particular duties? in prayer, how does the Flesh interrupt us by vain and impertinent thoughts,
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and wrong ends? how doth it dead our affections, damp our zeal, and straiten our hearts? in hearing, how doth the flesh cast in prejudices,
and wrong ends? how does it dead our affections, damp our zeal, and straiten our hearts? in hearing, how does the Flesh cast in prejudices,
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and misconstructions, infidelity, and forgetfulnesse? In meditation, how doth it make the minde roving and wandring up and down,
and misconstructions, infidelity, and forgetfulness? In meditation, how does it make the mind roving and wandering up and down,
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so that thou canst not bring thy meditations to a perfect issue? In discourse, how doth the flesh mingle censures and vain glory? when thou comest to the Lords Supper, how doth the flesh hinder thee that thou canst not exercise godly sorrow, that thy love is not inflamed,
so that thou Canst not bring thy meditations to a perfect issue? In discourse, how does the Flesh mingle censures and vain glory? when thou Comest to the lords Supper, how does the Flesh hinder thee that thou Canst not exercise godly sorrow, that thy love is not inflamed,
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and that thy joy in Christ is not elevated? Therefore what cause have to complain,
and that thy joy in christ is not elevated? Therefore what cause have to complain,
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as Augustine, when he saw a shepherd tie a stone to the legge of a bird,
as Augustine, when he saw a shepherd tie a stone to the leg of a bird,
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and the bird assaying to fly upwards, was still pulled down again by the stone: Just thus, sayes he, is it with my soule;
and the bird assaying to fly upward, was still pulled down again by the stone: Just thus, Says he, is it with my soul;
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fain would I so are aloft by holy meditation, but there is a stone tied to my legge;
fain would I so Are aloft by holy meditation, but there is a stone tied to my leg;
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a corrupt nature, whereby I am coutinually pulled down. Quest. The next Question is, how doth the flesh hinder us in holy performances?
a corrupt nature, whereby I am coutinually pulled down. Quest. The next Question is, how does the Flesh hinder us in holy performances?
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I shall confine my answer to these two particulars;
I shall confine my answer to these two particulars;
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there are these two wayes how the flesh doth hinder us in holy duties. 1. By soliciting men to abate,
there Are these two ways how the Flesh does hinder us in holy duties. 1. By soliciting men to abate,
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and lessen their duties. 2. By injecting, and casting in vain and impertinent thoughts. Answ. 1. By soliciting men to abate in their duty;
and lessen their duties. 2. By injecting, and casting in vain and impertinent thoughts. Answer 1. By soliciting men to abate in their duty;
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if so be nature can prevaile with you to omit duty, or not to be so much in duty as thou hast been heretofore, to pray lesse, and hear lesse;
if so be nature can prevail with you to omit duty, or not to be so much in duty as thou hast been heretofore, to pray less, and hear less;
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herein is a great policy of thy corrupt heart, to perswade the heart that thou needest not be so zealous,
herein is a great policy of thy corrupt heart, to persuade the heart that thou Needest not be so zealous,
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because remisse acts do weaken habits; to pray remissely, and coldly, will in time bring thee not to pray at all.
Because remiss acts do weaken habits; to pray remissly, and coldly, will in time bring thee not to pray At all.
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— Now to those who are thus intangled by the flesh, that they decay in duty;
— Now to those who Are thus entangled by the Flesh, that they decay in duty;
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to such I have three things to say. 1. You have not lesse need to pray, nor perform duty, then in former time,
to such I have three things to say. 1. You have not less need to pray, nor perform duty, then in former time,
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and therefore why should you lessen your duties;
and Therefore why should you lessen your duties;
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you have not less temptations from Satan, no lesse corruptions in thy soule, nor fewer spiritual wants, no lesse troubles on the Church;
you have not less temptations from Satan, no less corruptions in thy soul, nor fewer spiritual Wants, no less Troubles on the Church;
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and therefore let not nature prevaile with you to decay in duty.
and Therefore let not nature prevail with you to decay in duty.
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2. As it is a deceit of the heart in sinne, to bring you from little sinnes to great sinnes:
2. As it is a deceit of the heart in sin, to bring you from little Sins to great Sins:
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so in grace it is the deceit of nature, to bring you from doing little in duty, at last to do nothing at all.
so in grace it is the deceit of nature, to bring you from doing little in duty, At last to do nothing At all.
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3. Gradual abatements and decayes in duty, may be as dangerous to thy soule, as total omissions;
3. Gradual abatements and decays in duty, may be as dangerous to thy soul, as total omissions;
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and thou mayest go to hell as well for the one, as for the other; not but that total neglects do more provoke God.
and thou Mayest go to hell as well for the one, as for the other; not but that total neglects do more provoke God.
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Though a man is in more danger of present death, that is sick of a fever, then he that is sick of a lingring consumption; yet the one will kill as surely as the other.
Though a man is in more danger of present death, that is sick of a fever, then he that is sick of a lingering consumption; yet the one will kill as surely as the other.
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Men that cast off Religion, they die by a burning fever, but thou which decayest in Religion, thou mayest die of a lingring consumption;
Men that cast off Religion, they die by a burning fever, but thou which decayest in Religion, thou Mayest die of a lingering consumption;
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thou mayest consume and consume, untill thou comest to a meer skeleton in Religion, and to have no verdure,
thou Mayest consume and consume, until thou Comest to a mere skeleton in Religion, and to have no verdure,
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nor vigour in thy spirit, in the exercises of holinesse.
nor vigour in thy Spirit, in the exercises of holiness.
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Answ. 2. And chiefly, the flesh interrupts in duty, by injecting and casting in vain thoughts,Answer 2. And chiefly, the Flesh interrupts in duty, by injecting and casting in vain thoughts,
np1 crd cc av-jn, dt n1 vvz p-acp n1, p-acp vvg cc vvg p-acp j n2,
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and impertinent, when thou art about duty. Now those thoughts which the flesh casts in, they are of two sorts:
and impertinent, when thou art about duty. Now those thoughts which the Flesh Cast in, they Are of two sorts:
cc j, c-crq pns21 vb2r p-acp n1. av d n2 r-crq dt n1 vvz p-acp, pns32 vbr pp-f crd n2:
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either such which for the matter of them are lawful, or else, which are for their matter unlawful.
either such which for the matter of them Are lawful, or Else, which Are for their matter unlawful.
d d r-crq p-acp dt n1 pp-f pno32 vbr j, cc av, r-crq vbr p-acp po32 n1 j.
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1. The flesh will cast in thoughts which are for their matter lawful, but onely unseasonable;
1. The Flesh will cast in thoughts which Are for their matter lawful, but only unseasonable;
crd dt n1 vmb vvi p-acp n2 r-crq vbr p-acp po32 n1 j, cc-acp av-j j;
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And I may say of these as the Scripture speaks of rain; rain in season is a blessing;
And I may say of these as the Scripture speaks of rain; rain in season is a blessing;
cc pns11 vmb vvi pp-f d c-acp dt n1 vvz pp-f n1; vvb p-acp n1 vbz dt n1;
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but rain in harvest is a curse;
but rain in harvest is a curse;
cc-acp vvb p-acp n1 vbz dt n1;
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so good thoughts in their season are blessed, but a good thought coming into your minde, to divert,
so good thoughts in their season Are blessed, but a good Thought coming into your mind, to divert,
av j n2 p-acp po32 n1 vbr vvn, cc-acp dt j n1 vvg p-acp po22 n1, pc-acp vvi,
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or distract you in a good work you are about, that thought is sinful; when you are hearing a Sermon, then to be thinking of prayer;
or distract you in a good work you Are about, that Thought is sinful; when you Are hearing a Sermon, then to be thinking of prayer;
cc vvb pn22 p-acp dt j n1 pn22 vbr a-acp, cst n1 vbz j; c-crq pn22 vbr vvg dt n1, cs pc-acp vbi vvg pp-f n1;
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and when you are at prayer, then to be thinking of hearing; these thoughts are unseasonable, and and therefore sinful.
and when you Are At prayer, then to be thinking of hearing; these thoughts Are unseasonable, and and Therefore sinful.
cc c-crq pn22 vbr p-acp n1, cs pc-acp vbi vvg pp-f vvg; d n2 vbr j, cc cc av j.
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As in Printing, though the letters be never so fair, yet if they are misplaced, they would make non-sense. As that motion, Luke 12.13. was lawful:
As in Printing, though the letters be never so fair, yet if they Are misplaced, they would make nonsense. As that motion, Lycia 12.13. was lawful:
p-acp p-acp vvg, cs dt n2 vbb av-x av j, av cs pns32 vbr vvn, pns32 vmd vvi n1. p-acp d n1, av crd. vbds j:
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Master, command my brother to divide the inheritance; but yet it was not seasonable, because it was propounded while Christ was preaching.Master, command my brother to divide the inheritance; but yet it was not seasonable, Because it was propounded while christ was preaching.
n1, vvb po11 n1 pc-acp vvi dt n1; p-acp av pn31 vbds xx j, c-acp pn31 vbds vvn n1 np1 vbds vvg.
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2. Sometimes again, the flesh will inject thoughts which are for their matter sinful;
2. Sometime again, the Flesh will inject thoughts which Are for their matter sinful;
crd av av, dt n1 vmb vvi n2 r-crq vbr p-acp po32 n1 j;
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and thus the Prophet complaineth of the Israelites: They come unto thee as the people cometh,
and thus the Prophet Complaineth of the Israelites: They come unto thee as the people comes,
cc av dt n1 vvz pp-f dt np1: pns32 vvb p-acp pno21 p-acp dt n1 vvz,
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and they sit before thee as my people, and they hear thy words, but they will not do them;
and they fit before thee as my people, and they hear thy words, but they will not do them;
cc pns32 vvb p-acp pno21 p-acp po11 n1, cc pns32 vvb po21 n2, cc-acp pns32 vmb xx vdi pno32;
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for with their mouth they shew much love, but their heart goeth after their covetousnesse; even in their duties they had sinful thoughts how to accomplish their covetous desires. for with their Mouth they show much love, but their heart Goes After their covetousness; even in their duties they had sinful thoughts how to accomplish their covetous Desires.
c-acp p-acp po32 n1 pns32 vvb d n1, cc-acp po32 n1 vvz p-acp po32 n1; av p-acp po32 n2 pns32 vhd j n2 c-crq pc-acp vvi po32 j n2.
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3. The third Querie is to shew, wherein the prevalency of the flesh to interrupt us in holy duties, doth appear?
3. The third Querie is to show, wherein the prevalency of the Flesh to interrupt us in holy duties, does appear?
crd dt ord np1 vbz pc-acp vvi, c-crq dt n1 pp-f dt n1 pc-acp vvi pno12 p-acp j n2, vdz vvi?
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I shall answer this querie by these two particulars. 1. That the flesh labours to interrupt men in the manner,
I shall answer this query by these two particulars. 1. That the Flesh labours to interrupt men in the manner,
pns11 vmb vvi d n1 p-acp d crd n2-j. crd cst dt n1 vvz pc-acp vvi n2 p-acp dt n1,
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how they do duty. 2. In their ends, why they perform duty. These are the two chief attempts of the flesh in this particular,
how they do duty. 2. In their ends, why they perform duty. These Are the two chief attempts of the Flesh in this particular,
c-crq pns32 vdb n1. crd p-acp po32 n2, c-crq pns32 vvb n1. d vbr dt crd j-jn n2 pp-f dt n1 p-acp d j,
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1. The flesh interrupts a man chiefly in the manner how he performes duty;
1. The Flesh interrupts a man chiefly in the manner how he performs duty;
crd dt n1 vvz dt n1 av-jn p-acp dt n1 c-crq pns31 vvz n1;
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and there are these several wayes whereby the flesh hinders a man in the manner of his duty.
and there Are these several ways whereby the Flesh hinders a man in the manner of his duty.
cc pc-acp vbr d j n2 c-crq dt n1 vvz dt n1 p-acp dt n1 pp-f po31 n1.
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1. The flesh makes a man perform duty weariedly, without alacrity; that as Solomon sayes, Much study it is a weariness to the flesh;
1. The Flesh makes a man perform duty weariedly, without alacrity; that as Solomon Says, Much study it is a weariness to the Flesh;
crd dt n1 vvz dt n1 vvi n1 av-j, p-acp n1; cst p-acp np1 vvz, av-d vvb pn31 vbz dt n1 p-acp dt n1;
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and if much study, why, then religious exercises:
and if much study, why, then religious exercises:
cc cs d n1, q-crq, av j n2:
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when the minde is taken up with them, the devill and a mans own nature are ready to divert and interrupt them, especially a mans nature is apt to be wearied:
when the mind is taken up with them, the Devil and a men own nature Are ready to divert and interrupt them, especially a men nature is apt to be wearied:
c-crq dt n1 vbz vvn a-acp p-acp pno32, dt n1 cc dt ng1 d n1 vbr j pc-acp vvi cc vvi pno32, av-j dt ng1 n1 vbz j pc-acp vbi vvn:
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and hence it is that you have such pressing perswasions, that you would not be weary of well-doing, & what is the reason hereof,
and hence it is that you have such pressing persuasions, that you would not be weary of welldoing, & what is the reason hereof,
cc av pn31 vbz cst pn22 vhb d vvg n2, cst pn22 vmd xx vbi j pp-f n1, cc r-crq vbz dt n1 av,
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but because of the corruption of a mans heart, which is apt to make him to be tired in holy exercises? Things that act naturally, act unweariedly;
but Because of the corruption of a men heart, which is apt to make him to be tired in holy exercises? Things that act naturally, act unweariedly;
cc-acp c-acp pp-f dt n1 pp-f dt ng1 n1, r-crq vbz j pc-acp vvi pno31 pc-acp vbi vvn p-acp j n2? n2 cst n1 av-j, n1 av-j;
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and therefore the Sunne is not weary of shining, nor the fire weary of burning, neither the Sea of ebbing and flowing, because these are natural motions.
and Therefore the Sun is not weary of shining, nor the fire weary of burning, neither the Sea of ebbing and flowing, Because these Are natural motions.
cc av dt n1 vbz xx j pp-f vvg, ccx dt n1 j pp-f vvg, av-dx dt n1 pp-f vvg cc vvg, c-acp d vbr j n2.
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It is natural to a man to commit sinne, and therefore the Scripture sayes, that men are not weary of committing iniquity;
It is natural to a man to commit sin, and Therefore the Scripture Says, that men Are not weary of committing iniquity;
pn31 vbz j p-acp dt n1 pc-acp vvi n1, cc av dt n1 vvz, cst n2 vbr xx j pp-f vvg n1;
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but to do that which is holy, and to act grace in any duty, it is not onely above, but against nature.
but to do that which is holy, and to act grace in any duty, it is not only above, but against nature.
cc-acp pc-acp vdi d r-crq vbz j, cc pc-acp vvi n1 p-acp d n1, pn31 vbz xx av-j a-acp, p-acp p-acp n1.
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Hence in Scripture hell it is compared to a pit, and heaven to a hill;
Hence in Scripture hell it is compared to a pit, and heaven to a hill;
av p-acp n1 n1 pn31 vbz vvn p-acp dt n1, cc n1 p-acp dt n1;
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now it is an easie matter for a childe that can but go, to tumble into a pit,
now it is an easy matter for a child that can but go, to tumble into a pit,
av pn31 vbz dt j n1 p-acp dt n1 cst vmb cc-acp vvi, pc-acp vvi p-acp dt n1,
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but it is a hard matter to climbe up a hill;
but it is a hard matter to climb up a hill;
cc-acp pn31 vbz dt j n1 pc-acp vvi a-acp dt n1;
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you may easily fall into the bottomless pis, but the way to heaven it is a way up the hill, and hard to get up;
you may Easily fallen into the bottomless pis, but the Way to heaven it is a Way up the hill, and hard to get up;
pn22 vmb av-j vvi p-acp dt j np1, cc-acp dt n1 p-acp n1 pn31 vbz dt n1 a-acp dt n1, cc av-j pc-acp vvi a-acp;
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and therefore, in the second of Isaiah, The mountain of the Lord is said to be established on the top of the mountaines, and exalted above the hills;
and Therefore, in the second of Isaiah, The mountain of the Lord is said to be established on the top of the Mountains, and exalted above the hills;
cc av, p-acp dt ord pp-f np1, dt n1 pp-f dt n1 vbz vvn pc-acp vbi vvn p-acp dt n1 pp-f dt n2, cc vvn p-acp dt n2;
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and this is, because duties they are against nature, 'tis a going against winde and tide.
and this is, Because duties they Are against nature, it's a going against wind and tide.
cc d vbz, c-acp n2 pns32 vbr p-acp n1, pn31|vbz dt vvg p-acp n1 cc n1.
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I remember a Divine he doth illustrate the corruption of a mans heart disturbing in duty, by a comparison of a birds being in an egge;
I Remember a Divine he does illustrate the corruption of a men heart disturbing in duty, by a comparison of a Birds being in an egg;
pns11 vvb dt j-jn pns31 vdz vvi dt n1 pp-f dt ng1 n1 vvg p-acp n1, p-acp dt n1 pp-f dt n2 vbg p-acp dt n1;
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while it is in the shell it cannot stirre, but that bird assoon as ever it is hatcht,
while it is in the shell it cannot stir, but that bird As soon as ever it is hatched,
cs pn31 vbz p-acp dt n1 pn31 vmbx vvi, cc-acp cst n1 av c-acp av pn31 vbz vvn,
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and the shell broken, then it is of a lively motion:
and the shell broken, then it is of a lively motion:
cc dt n1 vvn, cs pn31 vbz pp-f dt j n1:
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thus a man in duty, whilest he is pestered with flesh and blood, he is like a bird in the shell, that cannot stir;
thus a man in duty, whilst he is pestered with Flesh and blood, he is like a bird in the shell, that cannot stir;
av dt n1 p-acp n1, cs pns31 vbz vvn p-acp n1 cc n1, pns31 vbz av-j dt n1 p-acp dt n1, cst vmbx vvi;
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but let once the shell be broken;
but let once the shell be broken;
cc-acp vvb a-acp dt n1 vbb vvn;
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let corruption of nature be subdued, and let grace get the upper hand, and then he is as a bird out of the shell, that can move and act vigorously, and lively in holy duties.
let corruption of nature be subdued, and let grace get the upper hand, and then he is as a bird out of the shell, that can move and act vigorously, and lively in holy duties.
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The Prophet Zechariah speaks of those that had wings, and the winde in their wings, to note the swiftnesse (as Expositors render the sense of that place) and speed that those reformers made;
The Prophet Zechariah speaks of those that had wings, and the wind in their wings, to note the swiftness (as Expositors render the sense of that place) and speed that those reformers made;
dt n1 np1 vvz pp-f d cst vhd n2, cc dt n1 p-acp po32 n2, pc-acp vvi dt n1 (c-acp n2 vvb dt n1 pp-f d n1) cc vvb cst d n2 vvd;
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but we in our way to heaven, have neither wings nor winde, naturally going against winde and tide,
but we in our Way to heaven, have neither wings nor wind, naturally going against wind and tide,
cc-acp pns12 p-acp po12 n1 p-acp n1, vhb dx n2 ccx n1, av-j vvg p-acp n1 cc n1,
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and are glad to run continually, which is apt to make us weary, especially when it is up the hill.
and Are glad to run continually, which is apt to make us weary, especially when it is up the hill.
cc vbr j p-acp vvb av-j, r-crq vbz j pc-acp vvi pno12 j, av-j c-crq pn31 vbz p-acp dt n1.
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Herein the corruption of your hearts appeares, to make you perform duty weariedly.
Herein the corruption of your hearts appears, to make you perform duty weariedly.
av dt n1 pp-f po22 n2 vvz, pc-acp vvi pn22 vvb n1 av-j.
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It is as a clogge to hinder us, and therefore the Apostle commands us to lay aside every weight, and every sinne that doth so easily beset us.
It is as a clog to hinder us, and Therefore the Apostle commands us to lay aside every weight, and every sin that does so Easily beset us.
pn31 vbz p-acp dt n1 pc-acp vvi pno12, cc av dt n1 vvz pno12 p-acp vvd av d n1, cc d n1 cst vdz av av-j vvn pno12.
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Corrupt nature it is a weight, and you know if a man run a race with a weight upon him, he will soon be tired out. Corrupt nature it is a weight, and you know if a man run a raze with a weight upon him, he will soon be tired out.
j n1 pn31 vbz dt n1, cc pn22 vvb cs dt n1 vvb dt n1 p-acp dt n1 p-acp pno31, pns31 vmb av vbi vvn av.
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2. Corrupt nature makes you perform duty wandringly;
2. Corrupt nature makes you perform duty wanderingly;
crd j n1 vvz pn22 vvb n1 av-vvg;
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that as in the Sea one wave followes another, and as in the aire the clouds follow the rain:
that as in the Sea one wave follows Another, and as in the air the Clouds follow the rain:
cst c-acp p-acp dt n1 crd n1 vvz j-jn, cc p-acp p-acp dt n1 dt n2 vvb dt n1:
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so in the heart, one impertinent thought followes another; the corruption of a mans heart makes him vain in his thoughts.
so in the heart, one impertinent Thought follows Another; the corruption of a men heart makes him vain in his thoughts.
av p-acp dt n1, crd j n1 vvz j-jn; dt n1 pp-f dt ng1 n1 vvz pno31 j p-acp po31 n2.
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Whilest thou art, O man, in Gods house, the devill is in thy heart as in his work-house, forming and framing many contemplative vain thoughts in thy minde, whereby thou art carried away from God.
Whilst thou art, Oh man, in God's house, the Devil is in thy heart as in his workhouse, forming and framing many contemplative vain thoughts in thy mind, whereby thou art carried away from God.
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You have a notable passage to this purpose, if you compare two Scriptures together, and they are both the words of Solomon: In Eccles. 2.14. you read, that a wise mans eyes are said to be in his head, but a fool walketh in darkness;
You have a notable passage to this purpose, if you compare two Scriptures together, and they Are both the words of Solomon: In Eccles. 2.14. you read, that a wise men eyes Are said to be in his head, but a fool walks in darkness;
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Now if you look to the natural situation of the eye, is it scated in the head,
Now if you look to the natural situation of the eye, is it scated in the head,
av cs pn22 vvb p-acp dt j n1 pp-f dt n1, vbz pn31 vvn p-acp dt n1,
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as of a wise man, so also of a foole;
as of a wise man, so also of a fool;
c-acp pp-f dt j n1, av av pp-f dt n1;
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what then is Solomons meaning, when he saith, that the eyes of a wise man are in his head? his meaning is, that a wise mans eyes they are fixed and not wandring;
what then is Solomons meaning, when he Says, that the eyes of a wise man Are in his head? his meaning is, that a wise men eyes they Are fixed and not wandering;
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but what is the fooles eye? Solomon tells you in Prov. 17.24. that the eyes of a foole are in the ends of the earth;
but what is the Fools eye? Solomon tells you in Curae 17.24. that the eyes of a fool Are in the ends of the earth;
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that is, he hath a wandring heart, and is no wayes intent in the worship of God.
that is, he hath a wandering heart, and is not ways intent in the worship of God.
cst vbz, pns31 vhz dt j-vvg n1, cc vbz xx ng1 n1 p-acp dt n1 pp-f np1.
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Let thine eyes look right on, and let thy eye-lids look streight before thee. This is Solomons advice; Let thine eyes look right on, and let thy eyelids look straight before thee. This is Solomons Advice;
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the meaning is, that the thoughts of thy heart should never turn aside, neither to the right hand, nor unto the left;
the meaning is, that the thoughts of thy heart should never turn aside, neither to the right hand, nor unto the left;
dt n1 vbz, cst dt n2 pp-f po21 n1 vmd av-x vvi av, av-dx p-acp dt j-jn n1, ccx p-acp dt j;
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but this is the misery of a godly man, that the flesh makes him perform duty wandringly;
but this is the misery of a godly man, that the Flesh makes him perform duty wanderingly;
cc-acp d vbz dt n1 pp-f dt j n1, cst dt n1 vvz pno31 vvi n1 av-vvg;
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as Augustine complaines, My hearr is gone from me, and I cannot catch it; and if I do eatch it, I cannot keep it.
as Augustine complains, My hearr is gone from me, and I cannot catch it; and if I do each it, I cannot keep it.
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You know what a slippery thing an Eele is, the harder you graspe it, the more apt it is to slip out of your hands;
You know what a slippery thing an Eel is, the harder you grasp it, the more apt it is to slip out of your hands;
pn22 vvb r-crq dt j n1 dt n1 vbz, dt jc pn22 vvi pn31, dt av-dc j pn31 vbz pc-acp vvi av pp-f po22 n2;
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so it is with thy heart, thou mayest labour to hold thy heart fast, but thy slippery heart breaks away from thee, do what thou canst;
so it is with thy heart, thou Mayest labour to hold thy heart fast, but thy slippery heart breaks away from thee, do what thou Canst;
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and whence comes this, but by reason of the pravity of thy nature?
and whence comes this, but by reason of the pravity of thy nature?
cc q-crq vvz d, cc-acp p-acp n1 pp-f dt n1 pp-f po21 n1?
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3. The flesh makes thee perform duty confiding in duty, so to perform duty as to rest in duty and if the devil cannot disturb you by injecting wandring thoughts, he will labour to disturb you by casting in vain tonfiding thoughts;
3. The Flesh makes thee perform duty confiding in duty, so to perform duty as to rest in duty and if the Devil cannot disturb you by injecting wandering thoughts, he will labour to disturb you by casting in vain tonfiding thoughts;
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this is an evill which you are to watch against.
this is an evil which you Are to watch against.
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We are they (sayes the Apostle, speaking to the Philippians ) who worship God in the spirit,
We Are they (Says the Apostle, speaking to the Philippians) who worship God in the Spirit,
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and rejoyce in Christ Jesus, and have no confidence in the flesh; that is, we do not depend upon our performances. and rejoice in christ jesus, and have no confidence in the Flesh; that is, we do not depend upon our performances.
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Trust not in lying words, sayes the Prophet, ye who say, The Temple of the Lord, the Temple of the Lord; This was the devils policy, if he could not make them slight the Temple, he would endeavour to carry them to the other extreame, to rely upon the Temple,
Trust not in lying words, Says the Prophet, you who say, The Temple of the Lord, the Temple of the Lord; This was the Devils policy, if he could not make them slight the Temple, he would endeavour to carry them to the other extreme, to rely upon the Temple,
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and the worship there, and therefore the Lord calls them lying words.
and the worship there, and Therefore the Lord calls them lying words.
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Thus it was with the children of Israel. The story mentions a battel fought by the Philistines against Israel, wherein there fell of Israel 4000 men,
Thus it was with the children of Israel. The story mentions a battle fought by the philistines against Israel, wherein there fell of Israel 4000 men,
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and when they had received this great losse, the residue went to inquire the reason of this hand of God against them,
and when they had received this great loss, the residue went to inquire the reason of this hand of God against them,
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and they concluded that it was because the Ark of God was not among them;
and they concluded that it was Because the Ark of God was not among them;
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well, say they, Let us fetch the Ark of the Covenant of God from Shiloh, that when it cometh, it may save us out of our enemies hands: they do so;
well, say they, Let us fetch the Ark of the Covenant of God from Shiloh, that when it comes, it may save us out of our enemies hands: they do so;
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but when they had got the ark among them, the story tells us, that in a second battel, they lost 30000. men. Now what was the reason why they had worse successe when they had the Ark among them, then they had before;
but when they had god the Ark among them, the story tells us, that in a second battle, they lost 30000. men. Now what was the reason why they had Worse success when they had the Ark among them, then they had before;
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the reason was, because they depended upon the Ark, that outward badge and testimony of Gods presence,
the reason was, Because they depended upon the Ark, that outward badge and testimony of God's presence,
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and therefore God would punish their carnal confidence;
and Therefore God would Punish their carnal confidence;
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this being the policy of the devill, if he cannot distract you in duty, yet he will labour to make you rely upon it.
this being the policy of the Devil, if he cannot distract you in duty, yet he will labour to make you rely upon it.
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Sermon XXIII.Sermon XXIII.
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At Lawrence Jewry London, Februar. 2. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, february. 2. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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IN the last Sermon I shewed you three wayes, by which the devill and your own hearts, laboured to distract and hinder you in duty.
IN the last Sermon I showed you three ways, by which the Devil and your own hearts, laboured to distract and hinder you in duty.
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I proceed now to adde some more, and the fourth in order is this. 4. The flesh will labour to make you perform duties distrustfully.
I proceed now to add Some more, and the fourth in order is this. 4. The Flesh will labour to make you perform duties distrustfully.
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Faith it is that shield by which we resist the devil;
Faith it is that shield by which we resist the Devil;
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and the Scripture presseth us, Above all things to take to us the shield of faith, that we might be able to quench the fiery darts of the devill. and the Scripture Presseth us, Above all things to take to us the shield of faith, that we might be able to quench the fiery darts of the Devil.
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Corrupt nature labours above all things to weaken your faith: O fooles, and slow of heart to believe! says our Saviour.
Corrupt nature labours above all things to weaken your faith: Oh Fools, and slow of heart to believe! Says our Saviour.
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Christ he layes the blame upon your hearts, this being the work of the flesh to make you slow of heart to believe, and rely upon Jesus Christ.
christ he lays the blame upon your hearts, this being the work of the Flesh to make you slow of heart to believe, and rely upon jesus christ.
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He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him; He that comes to God, must believe that he is, and that he is a rewarder of them that diligently seek him;
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without faith you cannot perform ally acceptable duty to God, and therefore also this is a main designe of the devill, to rob you of your faith.
without faith you cannot perform alley acceptable duty to God, and Therefore also this is a main Design of the Devil, to rob you of your faith.
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Christ he tells Peter, that Satan had desired to winnow him as wheat; but sayes he, I have prayed for thee, that thy faith faile not.
christ he tells Peter, that Satan had desired to winnow him as wheat; but Says he, I have prayed for thee, that thy faith fail not.
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Satan singled out Peters faith above all his other graces, and therefore the care of Christ was most seen in the preservation of Peters faith from failing;
Satan singled out Peter's faith above all his other graces, and Therefore the care of christ was most seen in the preservation of Peter's faith from failing;
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and as this is the work of the devill, so also is it of our own hearts, to rob us of our faith;
and as this is the work of the Devil, so also is it of our own hearts, to rob us of our faith;
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but Christ hath prayed for us, and true faith shall never faile.
but christ hath prayed for us, and true faith shall never fail.
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5. Another designe of the flesh is, to make thee perform duty constrainedly, and not voluntarily;
5. another Design of the Flesh is, to make thee perform duty constrainedly, and not voluntarily;
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the flesh puts a man into that posture, that he is rather carried then led to duty;
the Flesh puts a man into that posture, that he is rather carried then led to duty;
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he is driven to duty as a childe to School, or as a Bear to the stake, with much regret; he is driven to duty as a child to School, or as a Bear to the stake, with much regret;
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whereas he goes from a duty, as a bird from the snare, with much delight.
whereas he Goes from a duty, as a bird from the snare, with much delight.
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6. The flesh it will labour to make you perform duty uncomfortably, without delight of heart.
6. The Flesh it will labour to make you perform duty uncomfortably, without delight of heart.
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And this is the great policy of the flesh;
And this is the great policy of the Flesh;
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though it cannot make you disuse duty, yet it will make you, that you shall never have delight in the use of them.
though it cannot make you disuse duty, yet it will make you, that you shall never have delight in the use of them.
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Thus I have shewed what those interruptions of the flesh are, in regard of the manner of our duties.
Thus I have showed what those interruptions of the Flesh Are, in regard of the manner of our duties.
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2. The interruptions of the flesh in duty, they are not onely seen in the manner how you do duty,
2. The interruptions of the Flesh in duty, they Are not only seen in the manner how you do duty,
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but also in the end why you do duty. And herein I shall shew you how the flesh casts in sinister aimes and ends, when you do duty;
but also in the end why you do duty. And herein I shall show you how the Flesh Cast in sinister aims and ends, when you do duty;
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if it cannot interrupt you in the manner, it will in the end.
if it cannot interrupt you in the manner, it will in the end.
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I shall give a short survey how the flesh interrupts men in doing duty, in reference to their ends.
I shall give a short survey how the Flesh interrupts men in doing duty, in Referente to their ends.
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And there are seven sinister ends that the flesh casts in when you are about duty.
And there Are seven sinister ends that the Flesh Cast in when you Are about duty.
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1. The flesh will cast in this sinfull end, to make you perform good duties rather for vain glory, then for Gods glory.
1. The Flesh will cast in this sinful end, to make you perform good duties rather for vain glory, then for God's glory.
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It is observable, what you read in Gal. 5. The Apostle concludes that Chapter with this exhortation, Be not desirous of vain glory;
It is observable, what you read in Gal. 5. The Apostle concludes that Chapter with this exhortation, Be not desirous of vain glory;
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after he had been shewing them what were the fruits of the Spirit, and had exhorted them to walk in the Spirit;
After he had been showing them what were the fruits of the Spirit, and had exhorted them to walk in the Spirit;
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he gives in this counsel, that they should not be desirous of vain glory, intimating that there is a pronenesse in mans nature, to make him vain-glorious in the doing of good.
he gives in this counsel, that they should not be desirous of vain glory, intimating that there is a proneness in men nature, to make him vainglorious in the doing of good.
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Hence the Apostle James hath an expression;
Hence the Apostle James hath an expression;
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sayes he, Do ye think that the Scripture saith in vain, The spirit that dwelleth in us, lusteth to envy; Says he, Do you think that the Scripture Says in vain, The Spirit that dwells in us, Lusteth to envy;
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envy it is a fruit of vain glory, a desire to have another mans abilities eclipsed, that so our candle may shine brighter, and hence some among the Philippians, are said to preach Christ out of envy;
envy it is a fruit of vain glory, a desire to have Another men abilities eclipsed, that so our candle may shine Brighter, and hence Some among the Philippians, Are said to preach christ out of envy;
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that is, they would discover their parts, to gain applause, that they might carry away the bell from Paul; it was their vain glory which made them seek to out-vie Paul: not that they aimed at Christs glory,
that is, they would discover their parts, to gain applause, that they might carry away the bell from Paul; it was their vain glory which made them seek to outvie Paul: not that they aimed At Christ glory,
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but their own seeking, not the things of Christ, but their own things.
but their own seeking, not the things of christ, but their own things.
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2. Another sinister end of the flesh will be this, to make you do duty, more for outward and secular advantage,
2. another sinister end of the Flesh will be this, to make you do duty, more for outward and secular advantage,
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then for any inward and saving benefit;
then for any inward and Saving benefit;
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and thus the Lord complaines of his people, That they assembled themselves for corn and for wine;
and thus the Lord complains of his people, That they assembled themselves for corn and for wine;
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they did not cry for grace, but for corne and wine, their doing duty was for their secular advantage.
they did not cry for grace, but for corn and wine, their doing duty was for their secular advantage.
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And so the Lord by the same Prophet speaks concerning Ephraim, and sayes he, Ephraim is a beifer that is taught,
And so the Lord by the same Prophet speaks Concerning Ephraim, and Says he, Ephraim is a beifer that is taught,
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and loveth to tread out the corne: Ephraim loved duties, but such, which would bring in profit and advantage. and loves to tread out the corn: Ephraim loved duties, but such, which would bring in profit and advantage.
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The flesh in duty never looks for spiritual benefit, nor labours in duty and communion with Christ, to get mortification for corruption,
The Flesh in duty never looks for spiritual benefit, nor labours in duty and communion with christ, to get mortification for corruption,
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and excitation of holy affections, with a furtherance in a way of grace, and holy experience.
and excitation of holy affections, with a furtherance in a Way of grace, and holy experience.
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3. The flesh will put men upon duty, rather to pacify, then purify conscience;
3. The Flesh will put men upon duty, rather to pacify, then purify conscience;
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just as a thief will give meat to a dog, but it is to still the dogs barking, that those which are in the house may not be awakened:
just as a thief will give meat to a dog, but it is to still the Dogs barking, that those which Are in the house may not be awakened:
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Just thus will men do with their consciences; they will perform duty, because their consciences are like barking dogs, checking and accusing them,
Just thus will men do with their Consciences; they will perform duty, Because their Consciences Are like barking Dogs, checking and accusing them,
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and therefore they will perform duty, that they may still the noyse of conscience, which otherwise will flie in their faces;
and Therefore they will perform duty, that they may still the noise of conscience, which otherwise will fly in their faces;
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as the mariners in Jonah prayed, but it was onely because danger of death awakened their natural conciences.
as the Mariners in Jonah prayed, but it was only Because danger of death awakened their natural Consciences.
c-acp dt n2 p-acp np1 vvd, cc-acp pn31 vbds av-j c-acp n1 pp-f n1 vvn po32 j n2.
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4171
4. The flesh will put men upon duty, rather out of a fear of the threatenings for neglect of duty,
4. The Flesh will put men upon duty, rather out of a Fear of the threatenings for neglect of duty,
crd dt n1 vmb vvi n2 p-acp n1, av-c av pp-f dt n1 pp-f dt n2-vvg p-acp n1 pp-f n1,
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4172
then out of love to the command which injoynes duty. The flesh never cares for the commands of God;
then out of love to the command which enjoins duty. The Flesh never Cares for the commands of God;
av av pp-f n1 p-acp dt n1 r-crq vvz n1. dt n1 av-x vvz p-acp dt n2 pp-f np1;
(27) sermon (DIV1)
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4173
all it feares, is the terrifying threatenings of Gods law.
all it fears, is the terrifying threatenings of God's law.
d pn31 vvz, vbz dt n-vvg n2-vvg pp-f ng1 n1.
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697
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4174
Were the Scripture all promises and precepts, a wicked man would be idle, and yet presume;
Were the Scripture all promises and Precepts, a wicked man would be idle, and yet presume;
np1 dt n1 d n2 cc n2, dt j n1 vmd vbi j, cc av vvb;
(27) sermon (DIV1)
697
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4175
but because there are threatenings mixt with these, therefore wicked men set upon duty, and holy exercises.
but Because there Are threatenings mixed with these, Therefore wicked men Set upon duty, and holy exercises.
cc-acp c-acp pc-acp vbr n2-vvg vvn p-acp d, av j n2 vvn p-acp n1, cc j n2.
(27) sermon (DIV1)
697
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4176
It is said of a righteous man, that he feares the command, but a wicked man never feares the precept:
It is said of a righteous man, that he fears the command, but a wicked man never fears the precept:
pn31 vbz vvn pp-f dt j n1, cst pns31 vvz dt n1, p-acp dt j n1 av-x vvz dt n1:
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4177
he may fear the threatening and the punishment, but a godly man dares not neglect duty,
he may Fear the threatening and the punishment, but a godly man dares not neglect duty,
pns31 vmb vvi dt j-vvg cc dt n1, cc-acp dt j n1 vvz xx vvi n1,
(27) sermon (DIV1)
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4178
because of the command of God.
Because of the command of God.
c-acp pp-f dt n1 pp-f np1.
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697
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4179
5. The flesh will put upon the performance of duty, rather out of the hope of the eternal reward of duty, then out of any inward and spiritual excellency, that the soule sees in them.
5. The Flesh will put upon the performance of duty, rather out of the hope of the Eternal reward of duty, then out of any inward and spiritual excellency, that the soul sees in them.
crd dt n1 vmb vvi p-acp dt n1 pp-f n1, av-c av pp-f dt n1 pp-f dt j n1 pp-f n1, av av pp-f d j cc j n1, cst dt n1 vvz p-acp pno32.
(27) sermon (DIV1)
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4180
Now though God may allow us a love of the reward, yet he doth not allow of a mercenary love.
Now though God may allow us a love of the reward, yet he does not allow of a mercenary love.
av cs np1 vmb vvi pno12 dt n1 pp-f dt n1, av pns31 vdz xx vvi pp-f dt j-jn n1.
(27) sermon (DIV1)
698
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4181
6. Corrupt nature will put men upon duty, to remove outward judgements, rather then inward judgements;
6. Corrupt nature will put men upon duty, to remove outward Judgments, rather then inward Judgments;
crd j n1 vmb vvi n2 p-acp n1, pc-acp vvi j n2, av-c cs j n2;
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4182
judgements upon the body, rather then those on the soule.
Judgments upon the body, rather then those on the soul.
n2 p-acp dt n1, av-c cs d p-acp dt n1.
(27) sermon (DIV1)
699
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4183
Thus the Heathen mariners cried unto their gods when they were in a tempest, and like to lose their lives, that they might have the storm abated, and get safe to land; every man falls to prayer:
Thus the Heathen Mariners cried unto their God's when they were in a tempest, and like to loose their lives, that they might have the storm abated, and get safe to land; every man falls to prayer:
av dt j-jn n2 vvd p-acp po32 n2 c-crq pns32 vbdr p-acp dt n1, cc av-j pc-acp vvi po32 n2, cst pns32 vmd vhi dt n1 vvn, cc vvb j p-acp n1; d n1 vvz p-acp n1:
(27) sermon (DIV1)
699
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4184
now this is but a servile, fleshly end of duty, for a man to be put upon it rather to avoid bodily, then soul-judgements;
now this is but a servile, fleshly end of duty, for a man to be put upon it rather to avoid bodily, then soul-judgements;
av d vbz p-acp dt j, j n1 pp-f n1, p-acp dt n1 pc-acp vbi vvn p-acp pn31 av-c pc-acp vvi j, cs n2;
(27) sermon (DIV1)
699
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4185
and thus it was with the Egyptians, when the Lord slew their first-born, then it is said, that Pharaoh and the Egyptians cried unto the Israelites, Rise up and be gone, you and your flocks and your heards,
and thus it was with the egyptians, when the Lord slew their firstborn, then it is said, that Pharaoh and the egyptians cried unto the Israelites, Rise up and be gone, you and your flocks and your heards,
cc av pn31 vbds p-acp dt njp2, c-crq dt n1 vvd po32 j, cs pn31 vbz vvn, cst np1 cc dt njp2 vvd p-acp dt np2, vvb a-acp cc vbi vvn, pn22 cc po22 n2 cc po22 n2,
(27) sermon (DIV1)
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4186
and go and serve the Lord your God; and they were urgent with them, for they said, We are all dead men.
and go and serve the Lord your God; and they were urgent with them, for they said, We Are all dead men.
cc vvi cc vvi dt n1 po22 n1; cc pns32 vbdr j p-acp pno32, c-acp pns32 vvd, pns12 vbr d j n2.
(27) sermon (DIV1)
699
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4187
Pharaoh would not let them go before;Pharaoh would not let them go before;
np1 vmd xx vvi pno32 vvi a-acp;
(27) sermon (DIV1)
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4188
but when their going out would conduce to their safety, then he bids them be gone;
but when their going out would conduce to their safety, then he bids them be gone;
cc-acp c-crq po32 n-vvg av vmd vvi p-acp po32 n1, cs pns31 vvz pno32 vbi vvn;
(27) sermon (DIV1)
699
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4189
this is the nature of all men, naturally to set on duty rather to avoid bodily afflictions, then inward judgements.
this is the nature of all men, naturally to Set on duty rather to avoid bodily afflictions, then inward Judgments.
d vbz dt n1 pp-f d n2, av-j pc-acp vvi p-acp n1 av-c pc-acp vvi j n2, av j n2.
(27) sermon (DIV1)
699
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4190
To this purpose the Prophet Jeremiah speaks, O inhabitant of Lebanon, that makest thy nest in the Cedars,
To this purpose the Prophet Jeremiah speaks, Oh inhabitant of Lebanon, that Makest thy nest in the Cedars,
p-acp d n1 dt n1 np1 vvz, uh n1 pp-f np1, cst vv2 po21 n1 p-acp dt n2,
(27) sermon (DIV1)
699
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how gracious shalt thou be, when pangs come upon thee, the pain as of a woman in travel? Outward not inward judgements, put wicked men upon the performance of duty.how gracious shalt thou be, when pangs come upon thee, the pain as of a woman in travel? Outward not inward Judgments, put wicked men upon the performance of duty.
c-crq j vm2 pns21 vbi, c-crq n2 vvb p-acp pno21, dt n1 c-acp pp-f dt n1 p-acp n1? j xx j n2, vvd j n2 p-acp dt n1 pp-f n1.
(27) sermon (DIV1)
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4192
7. The flesh will put men upon performance of duty, that they may sinne with more freedome, and lesse suspition;
7. The Flesh will put men upon performance of duty, that they may sin with more freedom, and less suspicion;
crd dt n1 vmb vvi n2 p-acp n1 pp-f n1, cst pns32 vmb vvi p-acp dc n1, cc dc n1;
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4193
This the Apostle was driven to vindicate himselfe from, that he did not preach the Gospel, to be a cloake unto sin.
This the Apostle was driven to vindicate himself from, that he did not preach the Gospel, to be a cloak unto since.
d dt n1 vbds vvn pc-acp vvi px31 p-acp, cst pns31 vdd xx vvi dt n1, pc-acp vbi dt n1 p-acp n1.
(27) sermon (DIV1)
700
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4194
This is natural to men, as the Harlot would cover over her wickednesse with her peace-offerings; so many wicked men they will cover over the•r sin with the garb of godliness;
This is natural to men, as the Harlot would cover over her wickedness with her peace-offerings; so many wicked men they will cover over the•r since with the garb of godliness;
d vbz j p-acp n2, c-acp dt n1 vmd vvi p-acp po31 n1 p-acp po31 n2; av d j n2 pns32 vmb vvi p-acp jc n1 p-acp dt n1 pp-f n1;
(27) sermon (DIV1)
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& thus our Saviour condemns the Scribes and Pharisees, who devoured widows houses, & for a pretence made long prayers.
& thus our Saviour condemns the Scribes and Pharisees, who devoured Widows houses, & for a pretence made long Prayers.
cc av po12 n1 vvz dt n2 cc np2, r-crq vvd n2 n2, cc p-acp dt n1 vvd av-j n2.
(27) sermon (DIV1)
700
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4196
They did not offend in the thing, nor in the manner of their prayers, for long prayer is not a sin,
They did not offend in the thing, nor in the manner of their Prayers, for long prayer is not a since,
pns32 vdd xx vvi p-acp dt n1, ccx p-acp dt n1 pp-f po32 n2, p-acp j n1 vbz xx dt n1,
(27) sermon (DIV1)
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4197
but in the end of their prayers; they made long prayers, that they might devour widows houses;
but in the end of their Prayers; they made long Prayers, that they might devour Widows houses;
cc-acp p-acp dt n1 pp-f po32 n2; pns32 vvd av-j n2, cst pns32 vmd vvi n2 n2;
(27) sermon (DIV1)
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4198
they took upon them the profession of Religion, that they might be esteemed just and righteous people,
they took upon them the profession of Religion, that they might be esteemed just and righteous people,
pns32 vvd p-acp pno32 dt n1 pp-f n1, cst pns32 vmd vbi vvn j cc j n1,
(27) sermon (DIV1)
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4199
and fit to be intrusted, and so they might get widowes estates, and widowes money into their hands, and thereby deceive them;
and fit to be Entrusted, and so they might get Widows estates, and Widows money into their hands, and thereby deceive them;
cc j pc-acp vbi vvn, cc av pns32 vmd vvi ng2 n2, cc ng2 n1 p-acp po32 n2, cc av vvi pno32;
(27) sermon (DIV1)
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4200
for this I conceive is the particular scope of that place. And thus I have finished the doctrinal part of this point.
for this I conceive is the particular scope of that place. And thus I have finished the doctrinal part of this point.
c-acp d pns11 vvb vbz dt j n1 pp-f d n1. cc av pns11 vhb vvn dt j n1 pp-f d n1.
(27) sermon (DIV1)
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4201
The Use I shall make of this point, shall be; First, by way of Instruction. Secondly, by way of Comfort.
The Use I shall make of this point, shall be; First, by Way of Instruction. Secondly, by Way of Comfort.
dt n1 pns11 vmb vvi pp-f d n1, vmb vbi; ord, p-acp n1 pp-f n1. ord, p-acp n1 pp-f n1.
(27) sermon (DIV1)
701
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4202
And first, there are seven practical inferences, that I shall draw from this general head, by way of Information of the flesh, its hindering of regenerate men in doing duty.
And First, there Are seven practical inferences, that I shall draw from this general head, by Way of Information of the Flesh, its hindering of regenerate men in doing duty.
cc ord, pc-acp vbr crd j n2, cst pns11 vmb vvi p-acp d j n1, p-acp n1 pp-f n1 pp-f dt n1, pn31|vbz vvg pp-f j-vvn n2 p-acp vdg n1.
(27) sermon (DIV1)
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4203
1. From hence see the great misery of unregenerate men;
1. From hence see the great misery of unregenerate men;
crd p-acp av vvi dt j n1 pp-f j n2;
(27) sermon (DIV1)
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4204
if the flesh disables the godly in doing duty, that have grace how doth the flesh disable wicked men that have no grace at all;
if the Flesh disables the godly in doing duty, that have grace how does the Flesh disable wicked men that have no grace At all;
cs dt n1 vvz dt j p-acp vdg n1, cst vhb n1 c-crq vdz dt n1 vvb j n2 cst vhb dx n1 p-acp d;
(27) sermon (DIV1)
702
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4205
men that remain in a natural estate, they are in a dead condition, and dead men, they cannot act; men that remain in a natural estate, they Are in a dead condition, and dead men, they cannot act;
n2 cst vvb p-acp dt j n1, pns32 vbr p-acp dt j n1, cc j n2, pns32 vmbx vvi;
(27) sermon (DIV1)
702
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4206
men in a natural estate, they have no strength, as the Apostle speaks;
men in a natural estate, they have no strength, as the Apostle speaks;
n2 p-acp dt j n1, pns32 vhb dx n1, p-acp dt n1 vvz;
(27) sermon (DIV1)
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4207
he compares a man unto one that is fallen into mud and dirt, that hath no power to help himselfe:
he compares a man unto one that is fallen into mud and dirt, that hath no power to help himself:
pns31 vvz dt n1 p-acp pi cst vbz vvn p-acp n1 cc n1, cst vhz dx n1 pc-acp vvi px31:
(27) sermon (DIV1)
702
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4208
or a metaphor taken from a dead corps, which is utterly unable to help it selfe or move it selfe; or a metaphor taken from a dead corpse, which is utterly unable to help it self or move it self;
cc dt n1 vvn p-acp dt j n1, r-crq vbz av-j j pc-acp vvi pn31 n1 cc vvi pn31 n1;
(27) sermon (DIV1)
702
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4209
and therefore the Apostles word is, NONLATINALPHABET, a body dead, weak, i.e. helplesse. The Scripture sets out a natural man four wayes.
and Therefore the Apostles word is,, a body dead, weak, i.e. helpless. The Scripture sets out a natural man four ways.
cc av dt n2 n1 vbz,, dt n1 j, j, n1 j. dt n1 vvz av dt j n1 crd n2.
(27) sermon (DIV1)
702
Page 247
4210
1. As one that hath lost his strength; thou canst not do any good action. The imagination of mans heart is evill, and onely evill, and that continually;
1. As one that hath lost his strength; thou Canst not do any good actium. The imagination of men heart is evil, and only evil, and that continually;
crd p-acp pi cst vhz vvn po31 n1; pns21 vm2 xx vdi d j n1. dt n1 pp-f ng1 n1 vbz j-jn, cc av-j j-jn, cc cst av-j;
(27) sermon (DIV1)
704
Page 247
4211
mans heart it is evill, there is no good in it;
men heart it is evil, there is no good in it;
vvz n1 pn31 vbz j-jn, pc-acp vbz dx j p-acp pn31;
(27) sermon (DIV1)
704
Page 247
4212
and it is evill, that is, it is all evill; and then it is evill, that is, it is aiwayes, and that continually evill; this is mans natural estate:
and it is evil, that is, it is all evil; and then it is evil, that is, it is aiwayes, and that continually evil; this is men natural estate:
cc pn31 vbz j-jn, cst vbz, pn31 vbz av-d j-jn; cc av pn31 vbz j-jn, cst vbz, pn31 vbz av, cc cst av-j j-jn; d vbz ng1 j n1:
(27) sermon (DIV1)
704
Page 247
4213
The carnall minde it is not subject to the Law of God, neither indeed can be;
The carnal mind it is not Subject to the Law of God, neither indeed can be;
dt j n1 pn31 vbz xx j-jn p-acp dt n1 pp-f np1, av-dx av vmb vbi;
(27) sermon (DIV1)
704
Page 247
4214
there is the feeblenesse of mans nature. 2. Thou art without strength to have any good motion; there is the feebleness of men nature. 2. Thou art without strength to have any good motion;
pc-acp vbz dt n1 pp-f ng1 n1. crd pns21 vb2r p-acp n1 pc-acp vhi d j n1;
(27) sermon (DIV1)
704
Page 247
4215
not onely to have good actions, but good thoughts; and this the Apostle Paul asserts, but good thoughts;
not only to have good actions, but good thoughts; and this the Apostle Paul asserts, but good thoughts;
xx av-j pc-acp vhi j n2, cc-acp j n2; cc d dt n1 np1 n2, cc-acp j n2;
(27) sermon (DIV1)
705
Page 247
4216
and We are not sufficient of our selves to think any thing as of our selves,
and We Are not sufficient of our selves to think any thing as of our selves,
cc pns12 vbr xx j pp-f po12 n2 pc-acp vvi d n1 c-acp pp-f po12 n2,
(27) sermon (DIV1)
705
Page 247
4217
but our sufficiency is of God. 3. A natural man is not able to speak one good word;but our sufficiency is of God. 3. A natural man is not able to speak one good word;
cc-acp po12 n1 vbz pp-f np1. crd dt j n1 vbz xx j pc-acp vvi crd j n1;
(27) sermon (DIV1)
705
Page 247
4218
he can neither do good, nor think good, nor speak good.
he can neither do good, nor think good, nor speak good.
pns31 vmb av-dx vdb j, ccx vvb j, ccx vvi j.
(27) sermon (DIV1)
706
Page 247
4219
Christ reproving the Pharisees, sayes unto them, O generation of vipers, how can ye being evill, speak good? for out of the abundance of the heart, the mouth speaketh.
christ reproving the Pharisees, Says unto them, Oh generation of vipers, how can you being evil, speak good? for out of the abundance of the heart, the Mouth speaks.
np1 vvg dt np2, vvz p-acp pno32, uh n1 pp-f n2, q-crq vmb pn22 vbg j-jn, vvb j? p-acp av pp-f dt n1 pp-f dt n1, dt n1 vvz.
(27) sermon (DIV1)
706
Page 247
4220
4. A natural man he cannot savingly understand good;
4. A natural man he cannot savingly understand good;
crd dt j n1 pns31 vmbx av-vvg vvb j;
(27) sermon (DIV1)
707
Page 247
4221
He receiveth not the things of the Spirit of God, for they are foolish•esse unto him, He receives not the things of the Spirit of God, for they Are foolish•esse unto him,
pns31 vvz xx dt n2 pp-f dt n1 pp-f np1, c-acp pns32 vbr j p-acp pno31,
(27) sermon (DIV1)
707
Page 247
4222
neither can he know them, because they are spiritually discerned. neither can he know them, Because they Are spiritually discerned.
dx vmb pns31 vvi pno32, c-acp pns32 vbr av-j vvn.
(27) sermon (DIV1)
707
Page 247
4223
If a godly man be disabled in the performance of good duties, then much more an unregenerate man. If a godly man be disabled in the performance of good duties, then much more an unregenerate man.
cs dt j n1 vbi vvn p-acp dt n1 pp-f j n2, av av-d av-dc dt j n1.
(27) sermon (DIV1)
707
Page 247
4224
Object. But you will say, Do not wicked men hear, and pray, and give almes,Object. But you will say, Do not wicked men hear, and pray, and give alms,
n1. p-acp pn22 vmb vvi, vdb xx j n2 vvi, cc vvb, cc vvi n2,
(27) sermon (DIV1)
708
Page 247
4225
and do many other duties, and are not these good actions? therefore, how is a man disabled from doing good?
and do many other duties, and Are not these good actions? Therefore, how is a man disabled from doing good?
cc vdb d j-jn n2, cc vbr xx d j n2? av, q-crq vbz dt n1 vvn p-acp vdg j?
(27) sermon (DIV1)
708
Page 247
4226
I answer, that good works may be considered two wayes, either formally, or materially; now indeed a wicked man, he may do that which is materially good;
I answer, that good works may be considered two ways, either formally, or materially; now indeed a wicked man, he may do that which is materially good;
pns11 vvb, cst j n2 vmb vbi vvn crd n2, d av-j, cc av-jn; av av dt j n1, pns31 vmb vdi d r-crq vbz av-jn j;
(27) sermon (DIV1)
709
Page 248
4227
and so hearing, and praying, and giving of almes, the matter of these duties is good;
and so hearing, and praying, and giving of alms, the matter of these duties is good;
cc av vvg, cc vvg, cc vvg pp-f n2, dt n1 pp-f d n2 vbz j;
(27) sermon (DIV1)
709
Page 248
4228
he may do external good duties:
he may do external good duties:
pns31 vmb vdi j j n2:
(27) sermon (DIV1)
709
Page 248
4229
but to do good formally, with all those requisites, and concurrent circumstances required in a good work,
but to do good formally, with all those requisites, and concurrent Circumstances required in a good work,
cc-acp pc-acp vdi j av-j, p-acp d d n2-j, cc j n2 vvn p-acp dt j n1,
(27) sermon (DIV1)
709
Page 248
4230
so no wicked man in this world is able to do good. There are many concurring circumstances to a good action.
so no wicked man in this world is able to do good. There Are many concurring Circumstances to a good actium.
av dx j n1 p-acp d n1 vbz j pc-acp vdi j. pc-acp vbr d vvg n2 p-acp dt j n1.
(27) sermon (DIV1)
709
Page 248
4231
1. The person must be in Christ, which doth the action.
1. The person must be in christ, which does the actium.
crd dt n1 vmb vbi p-acp np1, r-crq vdz dt n1.
(27) sermon (DIV1)
711
Page 248
4232
The same action which a wicked man doing shall go to hell for, the same action a godly man performing, in the doing thereof, shall go to heaven;
The same actium which a wicked man doing shall go to hell for, the same actium a godly man performing, in the doing thereof, shall go to heaven;
dt d n1 r-crq dt j n1 vdg vmb vvi p-acp n1 p-acp, dt d n1 dt j n1 vvg, p-acp dt vdg av, vmb vvi p-acp n1;
(27) sermon (DIV1)
711
Page 248
4233
so that the person must be interessed in Christ who doth good:
so that the person must be interested in christ who does good:
av cst dt n1 vmb vbi vvn p-acp np1 q-crq vdz av-j:
(27) sermon (DIV1)
711
Page 248
4234
we must acknowledge every good thing which is in us in Jesus Christ, as the Apostle speaks;
we must acknowledge every good thing which is in us in jesus christ, as the Apostle speaks;
pns12 vmb vvi d j n1 r-crq vbz p-acp pno12 p-acp np1 np1, p-acp dt n1 vvz;
(27) sermon (DIV1)
711
Page 248
4235
so that the person must be in Christ;
so that the person must be in christ;
av cst dt n1 vmb vbi p-acp np1;
(27) sermon (DIV1)
711
Page 248
4236
and therefore, though wicked men may do that which is morally good, yet they can never do any action which is theologically good.
and Therefore, though wicked men may do that which is morally good, yet they can never do any actium which is theologically good.
cc av, cs j n2 vmb vdi d r-crq vbz av-j j, av pns32 vmb av-x vdi d n1 r-crq vbz av-j j.
(27) sermon (DIV1)
711
Page 248
4237
Object. 2. But if wicked men cannot do good works, but if when they do them, they sin in doing of them,Object. 2. But if wicked men cannot do good works, but if when they do them, they sin in doing of them,
n1. crd p-acp cs j n2 vmbx vdi j n2, cc-acp cs c-crq pns32 vdb pno32, pns32 vvb p-acp vdg pp-f pno32,
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then to what end should a wicked man do any good duty? he sins if he doth not pray, and he sins if he doth pray; therefore to what purpose is it for him to do any of these duties?
then to what end should a wicked man do any good duty? he Sins if he does not pray, and he Sins if he does pray; Therefore to what purpose is it for him to do any of these duties?
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Sol. For answer, I confesse that this is an objection very suitable to flesh and blood;Sol. For answer, I confess that this is an objection very suitable to Flesh and blood;
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and Job he makes it in the person of a wicked man: and Job he makes it in the person of a wicked man:
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If I be wicked (sayes he,) why then labour I in vain? as if he should say,If I be wicked (Says he,) why then labour I in vain? as if he should say,
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if when I pray, and when I hear, I sin, then why do I labour in vain? this was an objection boyling in Job 's brest.
if when I pray, and when I hear, I sin, then why do I labour in vain? this was an objection boiling in Job is breast.
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— But to answer the Question:
— But to answer the Question:
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1. Though a wicked man doth sin in duty, yet he must do duty; he is bound to duty,
1. Though a wicked man does sin in duty, yet he must do duty; he is bound to duty,
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though not to sinne in that dury;
though not to sin in that Dury;
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that which is good in it selfe, is not to be forborn, though an accidental evil follow;
that which is good in it self, is not to be forborn, though an accidental evil follow;
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It is good in it selfe, that a man should hear, and pray, and do other duties,
It is good in it self, that a man should hear, and pray, and doe other duties,
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but it is onely casual that a man sins in these;
but it is only casual that a man Sins in these;
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if this should be admitted, by the same reason the Sunne should not shine, because it over-heats some bodies,
if this should be admitted, by the same reason the Sun should not shine, Because it overheat Some bodies,
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and puts them into a fever, or because it parches and over-dries the ground. 2. You sinne lesse in doing duty, though you sinne in the doing of it,
and puts them into a fever, or Because it parches and over-dries the ground. 2. You sin less in doing duty, though you sin in the doing of it,
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then if you did totally neglect it.
then if you did totally neglect it.
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Object. 3. But you will say, xIf a wicked man be thus disabled to do duty,Object. 3. But you will say, xIf a wicked man be thus disabled to do duty,
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then to what purpose are Gods commands? This is the Pelagian objection: Doth not God mock men, say they, God bids wicked men to pray and repent,
then to what purpose Are God's commands? This is the Pelagian objection: Does not God mock men, say they, God bids wicked men to pray and Repent,
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but they are no more able to do these duties acceptably, then to move the world? I answer hereunto;
but they Are no more able to do these duties acceptably, then to move the world? I answer hereunto;
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that though the wicked are thus unable, yet there is great reason, why God should command.
that though the wicked Are thus unable, yet there is great reason, why God should command.
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1. To let them see what once they were, in innocency they being perfectly able to do the will of God.
1. To let them see what once they were, in innocency they being perfectly able to do the will of God.
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2. Though God commands men to do what they cannot do, yet it is useful to humble them; that thereby they might bewaile their impotency.
2. Though God commands men to do what they cannot do, yet it is useful to humble them; that thereby they might bewail their impotency.
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3. Though God commands men what they are not able to performe;
3. Though God commands men what they Are not able to perform;
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yet to all elect men, though unregenerate, God sometime or other, will send forth his owne power with his own command,
yet to all elect men, though unregenerate, God sometime or other, will send forth his own power with his own command,
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and make it efficacious in their soules;
and make it efficacious in their Souls;
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Thus there went a power with Gods command to dead Lazarus, whereby he came out of the grave;
Thus there went a power with God's command to dead Lazarus, whereby he Come out of the grave;
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God who commands a wicked man to repent, can convey a power into his heart, to make him repent; God who commands a wicked man to Repent, can convey a power into his heart, to make him Repent;
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therefore there is great reason, and use of Gods commands, though natural men are not able to obey them.
Therefore there is great reason, and use of God's commands, though natural men Are not able to obey them.
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2. I inferre hence, If the flesh be thus disabled to good, then this shewes the folly of Pelaegian, Popish and Arminian doctrines, which doth advance the power and ability of nature,
2. I infer hence, If the Flesh be thus disabled to good, then this shows the folly of Pelaegian, Popish and Arminian doctrines, which does advance the power and ability of nature,
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and the free will of man to good supernatural;
and the free will of man to good supernatural;
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now how doth this Scripture confute them? the flesh hinders even godly men that they cannot do the good they would.
now how does this Scripture confute them? the Flesh hinders even godly men that they cannot do the good they would.
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What enemies of Gods graces are these, who advance the power of nature above, and beyond its bounds,
What enemies of God's graces Are these, who advance the power of nature above, and beyond its bounds,
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and that too under pretence of advancing Gods grace? It is true, man hath not lost the faculty,
and that too under pretence of advancing God's grace? It is true, man hath not lost the faculty,
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but the form, man hath lost the rectitude of his will.
but the from, man hath lost the rectitude of his will.
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I may say of them, that their mistake arises from the same ground as Sampsons; when his wife had cut off his locks, he awoke out of sleep,
I may say of them, that their mistake arises from the same ground as Sampsons; when his wife had Cut off his locks, he awoke out of sleep,
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and said, I will go out as at other times, but he wist not the Lord was departed from him:
and said, I will go out as At other times, but he wist not the Lord was departed from him:
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So I may say of such men as these, they would stirre up themselves as at other times, but their locks are cut:
So I may say of such men as these, they would stir up themselves as At other times, but their locks Are Cut:
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by their fall in Adam, that is cut off, wherein their strength lay; and if they would but study the fall of man more, they would not advance,
by their fallen in Adam, that is Cut off, wherein their strength lay; and if they would but study the fallen of man more, they would not advance,
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and admire the power of nature so much.
and admire the power of nature so much.
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3. I inferre hence, that it is the duty of every Christian, to give glory to God for all those saving abilities which any hath to do good;
3. I infer hence, that it is the duty of every Christian, to give glory to God for all those Saving abilities which any hath to do good;
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if you are inabled to do any good, it is of Gods grace. if you Are enabled to do any good, it is of God's grace.
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Do as Joab to David, when he had taken the skirts and suburbs of the City, he then sends for David, that he might have the glory of the conquest;
Do as Joab to David, when he had taken the skirts and suburbs of the city, he then sends for David, that he might have the glory of the conquest;
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he that did the work, would yet give David the glory; do thou thus to Jesus Christ.
he that did the work, would yet give David the glory; do thou thus to jesus christ.
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It may be thou dischargest the duty well, do as Joab to David, and do not say, I have done thus and thus, but Christ hath done it in me; as the Apostle speakes:
It may be thou dischargest the duty well, do as Joab to David, and do not say, I have done thus and thus, but christ hath done it in me; as the Apostle speaks:
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I luboured more abundantly then they all, yet not I, but the grace of God which was with me; I luboured more abundantly then they all, yet not I, but the grace of God which was with me;
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and so the same Apostle in another place, I live, saith he, yet not•, but Christ liveth in me.
and so the same Apostle in Another place, I live, Says he, yet not•, but christ lives in me.
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He would arrogate nothing to himselfe.
He would arrogate nothing to himself.
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It is Gods grace whereby we act, and this that servant in the Parable acknowledgeth, Lord, saith he, Thy pound hath gained ten pounds;
It is God's grace whereby we act, and this that servant in the Parable acknowledgeth, Lord, Says he, Thy pound hath gained ten pounds;
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He doth not say my labour and my industry, but thy pound; give God the glory of all the good thou doest, extoll the free grace of God both for initiall, progressive, and consummative grace;
He does not say my labour and my industry, but thy pound; give God the glory of all the good thou dost, extol the free grace of God both for initial, progressive, and consummative grace;
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He which once begins a good work in you, will perform it to the day of Jesus Christ: He which once begins a good work in you, will perform it to the day of jesus christ:
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and he which is the authour, will also be the finisher of your faith. It is the grace of God whereby we are able to do any thing; and he which is the author, will also be the finisher of your faith. It is the grace of God whereby we Are able to do any thing;
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it is God which worketh in you both to will and to do of his good pleasure.
it is God which works in you both to will and to do of his good pleasure.
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The whole series of our salvation is to be ascribed unto the grace of God; art thou called in grace, and established in grace, admire grace, and not n•ture.
The Whole series of our salvation is to be ascribed unto the grace of God; art thou called in grace, and established in grace, admire grace, and not n•ture.
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If the Spirit of God do not lead us, and uphold us, we shall faint, Hos. 11.3 Ezek. 34.16. Rom. 8.14. This the Apostle Peter excellently sets forth: If the Spirit of God do not led us, and uphold us, we shall faint, Hos. 11.3 Ezekiel 34.16. Rom. 8.14. This the Apostle Peter excellently sets forth:
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The God of all grace who hath called us unto his eternal glory by Jesus Christ, The God of all grace who hath called us unto his Eternal glory by jesus christ,
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after that ye have suffered a while, make you perfect, stablish, strengthen, settle you; to him be glory and dominion for ever and ever, AMEN.After that you have suffered a while, make you perfect, establish, strengthen, settle you; to him be glory and dominion for ever and ever, AMEN.
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4. Doth the flesh disable you to do good? Oh then labour to have a sight of,
4. Does the Flesh disable you to do good? O then labour to have a sighed of,
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and to mourne under the sense of the impediments and interruptions which you have from the flesh.
and to mourn under the sense of the impediments and interruptions which you have from the Flesh.
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Thus did Paul cry out, Oh wretched man that I am! Rom. 7.14,24. In Exod. 38.8. you have mention made of a laver, which was a great vessel wherein the sacrifices which the people offered, were to be washed;
Thus did Paul cry out, O wretched man that I am! Rom. 7.14,24. In Exod 38.8. you have mention made of a laver, which was a great vessel wherein the Sacrifices which the people offered, were to be washed;
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and the Scripture tells you that the foot of the laver, was made with looking-glass, to note as some say, that when they came to offer their sacrifice, the people in that glasse might see,
and the Scripture tells you that the foot of the laver, was made with looking-glass, to note as Some say, that when they Come to offer their sacrifice, the people in that glass might see,
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and have a view of their own faces, what spots there were upon them:
and have a view of their own faces, what spots there were upon them:
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So when you come to duty, behold, here are looking-glasses for you to see your selves;
So when you come to duty, behold, Here Are Looking-glasses for you to see your selves;
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behold the interruptions of the flesh to hinder you, and be humbled. It is said of the Spouse, Returne, O Shulamite, that we may look upon thee.
behold the interruptions of the Flesh to hinder you, and be humbled. It is said of the Spouse, Return, Oh Shulamite, that we may look upon thee.
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— And then the question is put, what will you see in the Shulamite? and the Answer is,
— And then the question is put, what will you see in the Shulamite? and the Answer is,
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as it were the company of two Armies, noting this opposition.
as it were the company of two Armies, noting this opposition.
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And that as Rebeccah said, when the children strugled in her womb, Lord, why am I thus? so do thou; And that as Rebecca said, when the children struggled in her womb, Lord, why am I thus? so do thou;
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thou hast an Esau and a Jacob within thee, the flesh against the Spirit;
thou hast an Esau and a Jacob within thee, the Flesh against the Spirit;
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do thou complaine unto God, and say, Lord, why am I thus? why doth the flesh thus disturb and interrupt me in all my performances to God?
do thou complain unto God, and say, Lord, why am I thus? why does the Flesh thus disturb and interrupt me in all my performances to God?
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Sermon XXIV.Sermon XXIV.
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At Lawrence Jewry London, Februar. 2. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, february. 2. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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I Proceed now to lay down some more practical inferences from this point;
I Proceed now to lay down Some more practical inferences from this point;
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The flesh its hindering and interrupting even godly men, so that they cannot do the things they would;
The Flesh its hindering and interrupting even godly men, so that they cannot do the things they would;
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and the fifth in order is this.
and the fifth in order is this.
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5. What great need have the best even of Gods children of the mediation and intercession of Jesus Christ,
5. What great need have the best even of God's children of the mediation and Intercession of jesus christ,
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when they present any duty to God.
when they present any duty to God.
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If so be we should come to God with these defilements, and interruptions of the flesh in our duties without a Christ, God might say to us as Elisha to the King of Israel; Verily, were it not that I regard the presence of Iehosophat King of sudah, I would not look toward thee nor see thee;
If so be we should come to God with these defilements, and interruptions of the Flesh in our duties without a christ, God might say to us as Elisha to the King of Israel; Verily, were it not that I regard the presence of Iehosophat King of sudah, I would not look towards thee nor see thee;
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thus God the Father might say to each of us, Verily, were it not that I regard Jesus Christ, I would not see nor regard thee in any duty thou doest; thus God the Father might say to each of us, Verily, were it not that I regard jesus christ, I would not see nor regard thee in any duty thou dost;
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& as Ioseph said to his brethren, Except ye bring Benjamin with you, ye shall see my face no more;
& as Ioseph said to his brothers, Except you bring Benjamin with you, you shall see my face no more;
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so except ye bring the Lord Jesus Christ with you, you cannot expect to see the face of God with approbation. You read in Exod. 28.36. that Aaron the Priest of the Lord was to have a plate of pure gold upon his fore-head, and upon it was to be ingraven, Holiness to the Lord; to note, that when you come to do any service to God, you need the intercession of Jesus Christ, who by his intercessions bears the iniquity of our holy things. so except you bring the Lord jesus christ with you, you cannot expect to see the face of God with approbation. You read in Exod 28.36. that Aaron the Priest of the Lord was to have a plate of pure gold upon his forehead, and upon it was to be engraven, Holiness to the Lord; to note, that when you come to do any service to God, you need the Intercession of jesus christ, who by his intercessions bears the iniquity of our holy things.
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Though you have the assistance of the Spirit in performance of duty, yet you stand in need also of the mediation of Christ for your acceptance;
Though you have the assistance of the Spirit in performance of duty, yet you stand in need also of the mediation of christ for your acceptance;
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and therefore you read not only or an intercession of Christ, but of the intercession of the Spirit;
and Therefore you read not only or an Intercession of christ, but of the Intercession of the Spirit;
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The Spirit makes intercession in us, and Christ makes intercession for us.
The Spirit makes Intercession in us, and christ makes Intercession for us.
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6. If the flesh doth interrupt in duty, then what great need have you, when you are about duty, to watch over your hearts,
6. If the Flesh does interrupt in duty, then what great need have you, when you Are about duty, to watch over your hearts,
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and to fortify them against the incursions and disturbances of the flesh.
and to fortify them against the incursions and disturbances of the Flesh.
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Those that live by the Sea-side, they are forced for the preservation of themselves in safety, to make great mounts and banks to keep out the Sea from overflowing them;
Those that live by the Seaside, they Are forced for the preservation of themselves in safety, to make great mounts and banks to keep out the Sea from overflowing them;
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whereas those who dwell in Inland-countreys, little ditches will serve their turns: Corrupt nature it is a Sea, and thou hast need to make many a mount,
whereas those who dwell in Inland-countreys, little ditches will serve their turns: Corrupt nature it is a Sea, and thou hast need to make many a mount,
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and many a bank in thy heart, otherwise corrupt nature will send in an inundation of vain and impertinent thoughts.
and many a bank in thy heart, otherwise corrupt nature will send in an inundation of vain and impertinent thoughts.
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It is a good note of Ainsworth upon Numb. 4.23. It is a good note of Ainsworth upon Numb. 4.23.
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where all from thirty yeares old to fifty of the house of Gershon, are said to enter in to perform service,
where all from thirty Years old to fifty of the house of Gershon, Are said to enter in to perform service,
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and to do the work of the Tabernacle.
and to do the work of the Tabernacle.
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The word which signifies to perform service, signifies also to warre a warfare, and so Ainsworth translates it;
The word which signifies to perform service, signifies also to war a warfare, and so Ainsworth translates it;
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and why doth the Scripture mention this, but to note that when you are doiug any service to God, you are then to warre a spiritual warfare.
and why does the Scripture mention this, but to note that when you Are doiug any service to God, you Are then to war a spiritual warfare.
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You read in 1 Pet. 4.7. of watching unto prayer, and in Coloss. 4.2.
You read in 1 Pet. 4.7. of watching unto prayer, and in Coloss. 4.2.
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Of watching in prayer. You are not only to watch unto, before you pray, but in prayer,Of watching in prayer. You Are not only to watch unto, before you pray, but in prayer,
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whilest you pray, You have not only ground to watch against the interruptions of the flesh,
whilst you pray, You have not only ground to watch against the interruptions of the Flesh,
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but there are also other interruptions; As first from the world;
but there Are also other interruptions; As First from the world;
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and this is the Apostles desire, that we might be without care, and that we might attend upon the Lord without distraction.
and this is the Apostles desire, that we might be without care, and that we might attend upon the Lord without distraction.
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Cares of the world they are a hinderance unto holy duties, and therefore we are to watch against them.
Cares of the world they Are a hindrance unto holy duties, and Therefore we Are to watch against them.
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Secondly, we are hindred also by natural infirmities, and those we are to watch ugainst; and so I understand Piscator upon Matth. 26.41. where Christ speaks, that the spirit was willing, but the flesh was weak.
Secondly, we Are hindered also by natural infirmities, and those we Are to watch ugainst; and so I understand Piscator upon Matthew 26.41. where christ speaks, that the Spirit was willing, but the Flesh was weak.
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Flesh there is not to be taken for corrupt nature, but for bodily infirmity. And then not onely from the world and natural indispositions, but;
Flesh there is not to be taken for corrupt nature, but for bodily infirmity. And then not only from the world and natural indispositions, but;
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Thirdly, from the devil are interruptions, and hinderances cast in;
Thirdly, from the Devil Are interruptions, and hindrances cast in;
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and in this case you are to do as Abraham did, when the fowles did light upon his sacrifice, he drove them away.
and in this case you Are to do as Abraham did, when the fowls did Light upon his sacrifice, he drove them away.
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By the fowles coming upon the carcases of Abrahams offering, as Deodate saith, it is an evident signe of the devils disturbing the elect, By the fowls coming upon the carcases of Abrahams offering, as Deodate Says, it is an evident Signen of the Devils disturbing the elect,
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when they are about any holy performance; now as Abraham did, so do you;
when they Are about any holy performance; now as Abraham did, so do you;
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when these fowles as they are compared in Matth. 13.4 to the devil, those foul and infernal spirits,
when these fowls as they Are compared in Matthew 13.4 to the Devil, those foul and infernal spirits,
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when they come to disturb you in worship, you must drive them away; all those impertinencies, and vain thoughts, which the devil casts in.
when they come to disturb you in worship, you must drive them away; all those Impertinencies, and vain thoughts, which the Devil Cast in.
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In the first of Job you read, that upon a certain day, the Sons of God presented themselves before the Lord, and Satan also came among them; In the First of Job you read, that upon a certain day, the Sons of God presented themselves before the Lord, and Satan also Come among them;
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By the Sonnes of God there cannot be meant the Angels;
By the Sons of God there cannot be meant the Angels;
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for then it would follow that the devils would be in heaven where the Angels are;
for then it would follow that the Devils would be in heaven where the Angels Are;
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therefore by the Sonnes of God are meant the children of Iob; and thus were the posterity of Seth called in Gen. 6. The Sons of God saw that the daughters of men were fair.
Therefore by the Sons of God Are meant the children of Job; and thus were the posterity of Seth called in Gen. 6. The Sons of God saw that the daughters of men were fair.
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Now to my purpose, the children of Iob are said upon a certain day to appear before the Lord, that is, say Interpreters, on the Sabbath-day; now when they appeared on that day before the Lord, it is said, that Satan came among them;
Now to my purpose, the children of Job Are said upon a certain day to appear before the Lord, that is, say Interpreters, on the Sabbath-day; now when they appeared on that day before the Lord, it is said, that Satan Come among them;
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and you may be sure the devil came for no good intent, but to labour to interrupt, and you may be sure the Devil Come for no good intent, but to labour to interrupt,
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and disturb them in those religious performances.
and disturb them in those religious performances.
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And therefore seeing that you have not onely your own hearts, the world, and natural infirmities;
And Therefore seeing that you have not only your own hearts, the world, and natural infirmities;
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but the devil also to hinder and divert you, what cause have you with utmost diligence to watch over your selves.
but the Devil also to hinder and divert you, what cause have you with utmost diligence to watch over your selves.
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7. If the flesh doth interrupt you in Gods service, then learn not to place any confidence in your most religious performances;
7. If the Flesh does interrupt you in God's service, then Learn not to place any confidence in your most religious performances;
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darest thou lay the weight of thy soul upon such a weak foundation? if thy duties are tainted,
Darest thou lay the weight of thy soul upon such a weak Foundation? if thy duties Are tainted,
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and mingled with so much evill, how darest thou rest in thy duties? It is the speech of Iob, Though I were righteous,
and mingled with so much evil, how Darest thou rest in thy duties? It is the speech of Job, Though I were righteous,
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yet would I not plead with thee; yet would I not plead with thee;
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and again sayes he, I am afraid of all my sorrowes, I know that thou wilt hold me innocent. and again Says he, I am afraid of all my sorrows, I know that thou wilt hold me innocent.
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In the vulgar translation it is, I am afraid of all my good works;
In the Vulgar Translation it is, I am afraid of all my good works;
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and further sayes he, Though I should wash my selfe with snow-water, and make my selfe never so clean,
and further Says he, Though I should wash my self with snow-water, and make my self never so clean,
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yet shalt thou plunge me in a ditch, and my own clothes shall abhorre me. yet shalt thou plunge me in a ditch, and my own clothes shall abhor me.
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Though I should acquit my selfe never so well in duty, yet thou wouldest finde much evil in me. Though I should acquit my self never so well in duty, yet thou Wouldst find much evil in me.
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If then thy best services are mingled with sin, rely only upon a Christ for salvation;
If then thy best services Are mingled with since, rely only upon a christ for salvation;
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and here to set home this inference, I shall lay down three cogent considerations.
and Here to Set home this Inference, I shall lay down three cogent considerations.
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1. Thou hast more acts of sin that come from the flesh, then acts of grace that come from the Siprit in thy duties;
1. Thou hast more acts of since that come from the Flesh, then acts of grace that come from the Spirit in thy duties;
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and wilt thou rest upon such a duty that hath more sinne then grace acted in it? more wandring thoughts then holy thoughts? thou forgettest more of a Sermon,
and wilt thou rest upon such a duty that hath more sin then grace acted in it? more wandering thoughts then holy thoughts? thou forgettest more of a Sermon,
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then thou remembrest of a Sermon, and the sin of thy nature doth cast in more wandring thoughts,
then thou Rememberest of a Sermon, and the since of thy nature does cast in more wandering thoughts,
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then the Spirit of God doth cast in holy thoughts; thy graces are as the filings of gold, but thy sinnes as heapes of dust,
then the Spirit of God does cast in holy thoughts; thy graces Are as the filings of gold, but thy Sins as heaps of dust,
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and therefore how darest thou rest on thy duties, expecting life and salvation by them?
and Therefore how Darest thou rest on thy duties, expecting life and salvation by them?
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2. Consider that one circumstance in a duty, is enough to make it evil; but many concurring circumstances is not enough to make a duty good.
2. Consider that one circumstance in a duty, is enough to make it evil; but many concurring Circumstances is not enough to make a duty good.
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Suppose thou prayest, one circumstance in thy prayer may make it sinful: though thou prayest wel for the manner, yet if thou art defective in the end;
Suppose thou Prayest, one circumstance in thy prayer may make it sinful: though thou Prayest well for the manner, yet if thou art defective in the end;
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or if the end be right, yet if thou failest in thy principle, it is not right.
or if the end be right, yet if thou failest in thy principle, it is not right.
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It is a rule in moral Philosophy, that circumstances are more to be weighed then acts;
It is a Rule in moral Philosophy, that Circumstances Are more to be weighed then acts;
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and so it is in Divinity. One circumstance may make a duty defective, but many circumstances concurring together, cannot make a duty good.
and so it is in Divinity. One circumstance may make a duty defective, but many Circumstances concurring together, cannot make a duty good.
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3. Consider, that thou art guilty of many past sins, and present duties cannot make a recompence for past sinnes.
3. Consider, that thou art guilty of many past Sins, and present duties cannot make a recompense for past Sins.
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Suppose a tenant who payes his rent duly for time present, yet being in arrear, it may be ten or twenty yeares, his payment of his rent at present will not recompense his past arrear:
Suppose a tenant who pays his rend duly for time present, yet being in arrear, it may be ten or twenty Years, his payment of his rend At present will not recompense his past arrear:
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Thus it is with thee, thou art much in debt, and in arreare to God for past time,
Thus it is with thee, thou art much in debt, and in arrear to God for past time,
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and if there were merit in thy duties, as there is not, yet present duty could not expiate past sinnes; therefore rely not upon duty.
and if there were merit in thy duties, as there is not, yet present duty could not expiate passed Sins; Therefore rely not upon duty.
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8. Doth the flesh thus interrupt us in duty? then from hence we may see the evill nature of sin, the mischievous quality of original corruption.
8. Does the Flesh thus interrupt us in duty? then from hence we may see the evil nature of since, the mischievous quality of original corruption.
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It is a doctrine which cau never be too much insisted upon, and therefore from this doctrine I beseech you turn a little to see the evil nature of originall sin.
It is a Doctrine which caused never be too much insisted upon, and Therefore from this Doctrine I beseech you turn a little to see the evil nature of original since.
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I may illustrate it by this example: if you have a vessel full of liquor, a little gall shall more imbitter it,
I may illustrate it by this Exampl: if you have a vessel full of liquour, a little Gall shall more embitter it,
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then a great deal of honey shall sweeten it;
then a great deal of honey shall sweeten it;
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behold, the mischievous nature of sinee, how doth it taint both thy person and performances? You read of a Law in Numb. 19 22. that whatsoever an unclean person toucheth, shall be uuclean:
behold, the mischievous nature of sinee, how does it taint both thy person and performances? You read of a Law in Numb. 19 22. that whatsoever an unclean person touches, shall be vuclean:
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this is spoken of ceremonial uncleannesse; but it holds true also in spirituals: thou art an unclean man, all thou touchest becomes unclean; thou defilest all thy duties.
this is spoken of ceremonial uncleanness; but it holds true also in spirituals: thou art an unclean man, all thou touchest becomes unclean; thou defilest all thy duties.
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There is an useful passage in Haggai 2.12,13. there was an case of conscience which the people were to demand of the Priests concerning the Law.
There is an useful passage in Chaggai 2.12,13. there was an case of conscience which the people were to demand of the Priests Concerning the Law.
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The question was this, If one beat holy flesh in the skirt of his garment,
The question was this, If one beatrice holy Flesh in the skirt of his garment,
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and with his skirts do touch bread, or pottage, or wine, or oile, or any meat, shall it be holy? and the Priests said, No. And then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? and the Priest answered and said, It shall be unclean. and with his skirts do touch bred, or pottage, or wine, or oil, or any meat, shall it be holy? and the Priests said, No. And then said Chaggai, If one that is unclean by a dead body touch any of these, shall it be unclean? and the Priest answered and said, It shall be unclean.
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Here you may observe that holy things could not make common things clean and holy; but if a man that was unclean did but touch holy things, they became unclean.
Here you may observe that holy things could not make Common things clean and holy; but if a man that was unclean did but touch holy things, they became unclean.
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Now if you would know the meaning of this, it is explained by the Prophet in the 14. verse.
Now if you would know the meaning of this, it is explained by the Prophet in the 14. verse.
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Then answered Haggai and said, So is this people, and so is this Nation before me, saith the Lord, Then answered Chaggai and said, So is this people, and so is this nation before me, Says the Lord,
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and so is every worke of their hands, and that which they offer there, is unclean; and so is every work of their hands, and that which they offer there, is unclean;
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that is every sacrifice, and every duty is unclean.
that is every sacrifice, and every duty is unclean.
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In Gospel-language the meaning is this, if a man be in the state of nature, all his offerings,
In Gospel-language the meaning is this, if a man be in the state of nature, all his offerings,
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and all his sacrifices, that is, all his duties, they are unclean unto him: For unto the unclean, all things are unclean.
and all his Sacrifices, that is, all his duties, they Are unclean unto him: For unto the unclean, all things Are unclean.
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The second Use I shall make of this point, shall be by way of comfort;
The second Use I shall make of this point, shall be by Way of Comfort;
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and there are eight consolations I shall give in to those that fear God, and are sensible of the interruption of the flesh in duty of Gods worship.
and there Are eight consolations I shall give in to those that Fear God, and Are sensible of the interruption of the Flesh in duty of God's worship.
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1. Know to your comfort, that as you have the flesh to hinder, so you have the Spirit to help you in duty.
1. Know to your Comfort, that as you have the Flesh to hinder, so you have the Spirit to help you in duty.
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The Spirit will help thy infirmities, with sighes and groans, which cannot be untered; thou hast the flesh to harden thy heart, and deaden thy spirit; The Spirit will help thy infirmities, with sighs and groans, which cannot be untered; thou hast the Flesh to harden thy heart, and deaden thy Spirit;
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but thou hast the Spirit of God also to soften thy heart, and quicken thy spirit;
but thou hast the Spirit of God also to soften thy heart, and quicken thy Spirit;
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to make thee pray with sighes, and groans.
to make thee pray with sighs, and groans.
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And though the devil be busie to tempt thee, yet Stronger is he that is in you, saith St. John, then he that is in the world.
And though the Devil be busy to tempt thee, yet Stronger is he that is in you, Says Saint John, then he that is in the world.
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2. Consider, that a desire to do those duties you cannot do, is in divine account a doing of them.
2. Consider, that a desire to do those duties you cannot do, is in divine account a doing of them.
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It is worth your noting what you finde recorded touching Nehemiah; if you compare two Scripturts together:
It is worth your noting what you find recorded touching Nehemiah; if you compare two Scripturts together:
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— The first is Nehem. 1.11. where he prayes, Lord, let thy eare be attentive unto the prayer of thy servant, who desires to fear thy Name. And Nehem. 5.15. saith Nehemiah, I did not oppresse the people as former Governours did, because of the fear of the Lord.
— The First is Nehemiah 1.11. where he prays, Lord, let thy ear be attentive unto the prayer of thy servant, who Desires to Fear thy Name. And Nehemiah 5.15. Says Nehemiah, I did not oppress the people as former Governors did, Because of the Fear of the Lord.
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So that Nehemiahs desire to fear the Lord, is accounted by God, the fear of God;
So that Nehemiah's desire to Fear the Lord, is accounted by God, the Fear of God;
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a desire after any grace, is in divine account the having of that grace.
a desire After any grace, is in divine account the having of that grace.
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The Lord he will accept the will for the deed If there be a willing minde, it is accepted according to what a man hath,
The Lord he will accept the will for the deed If there be a willing mind, it is accepted according to what a man hath,
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and not according to that he hath not. Therefore see what a good God you serve, who will accept of purposes for performances, and not according to that he hath not. Therefore see what a good God you serve, who will accept of Purposes for performances,
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and intentions for executions, as may appeare by many testimonies of Scripture.
and intentions for executions, as may appear by many testimonies of Scripture.
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3. Feeling the want of any grace, or ability to discharge any duty, and being grieved for that want, is in the account of God,
3. Feeling the want of any grace, or ability to discharge any duty, and being grieved for that want, is in the account of God,
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as if that want were supplied.
as if that want were supplied.
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Thou sayest thou canst not mourne, but wouldst thou mourne for thy sinnes? why, a sense of the want of any grace, is in divine acceptance, the having of it;
Thou Sayest thou Canst not mourn, but Wouldst thou mourn for thy Sins? why, a sense of the want of any grace, is in divine acceptance, the having of it;
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and this some make to be the meaning of that place in Rom. 8.26. We know not what to pray for, as we ought, but the Spirit it selfe maketh intercession for us with sighes and groans;
and this Some make to be the meaning of that place in Rom. 8.26. We know not what to pray for, as we ought, but the Spirit it self makes Intercession for us with sighs and groans;
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that is, the Spirit helps us to grieve that we cannot pray, nor repent, nor do duty no better;
that is, the Spirit helps us to grieve that we cannot pray, nor Repent, nor doe duty no better;
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and herein is the assistance of Gods Spirit seen. And this God will accept.
and herein is the assistance of God's Spirit seen. And this God will accept.
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4. Remember this, that God accepts of sincerity of heart, where there is not perfection of grace.
4. remember this, that God accepts of sincerity of heart, where there is not perfection of grace.
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You live under a Covenant of grace, wherein God accepts of sincerity instead of perfection, and God had rather see truth of grace, then strength of parts.
You live under a Covenant of grace, wherein God accepts of sincerity instead of perfection, and God had rather see truth of grace, then strength of parts.
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Thou complainest thou canst not pray, it may be thou wantest the gift of prayer;
Thou complainest thou Canst not pray, it may be thou Wantest the gift of prayer;
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thou hast not a voluble tongue, but thou doest not want truth of desire, neither the ornament of a meek spirit, a pure heart.
thou hast not a voluble tongue, but thou dost not want truth of desire, neither the ornament of a meek Spirit, a pure heart.
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God had rather have truth of grace, then strength of parts; you may consider it in the case of Moses and Aaron, in Exod. 4.4. I know, saith God to Moses, that Aaron thy brother can speak well.
God had rather have truth of grace, then strength of parts; you may Consider it in the case of Moses and Aaron, in Exod 4.4. I know, Says God to Moses, that Aaron thy brother can speak well.
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Now Moses he was a man of a stammering tongue;
Now Moses he was a man of a stammering tongue;
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but yet when Moses and Aaron was to be imployed in that great work of prayer,
but yet when Moses and Aaron was to be employed in that great work of prayer,
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when Joshua fought against Amaleck. God makes choice not of elegant Aaron, but of stammering Moses to make the prayer.
when joshua fought against Amalek. God makes choice not of elegant Aaron, but of stammering Moses to make the prayer.
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Moses could pray better then Aaron, though Aaron had better parts.Moses could pray better then Aaron, though Aaron had better parts.
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5. Consider, it may be thou complainest that it is the interruption of the flesh, which hinders thee in duty,
5. Consider, it may be thou complainest that it is the interruption of the Flesh, which hinders thee in duty,
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when only it is the disability of thy natural body. Thus godly men do many times charge their unfitnesse to duty upon their own hearts,
when only it is the disability of thy natural body. Thus godly men do many times charge their unfitness to duty upon their own hearts,
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when it is only from an indisposed, and disabled body.
when it is only from an indisposed, and disabled body.
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You must know that sometimes the body doth disable a man to do duty, and that disability is not sinful;
You must know that sometime the body does disable a man to do duty, and that disability is not sinful;
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it is thy misery, but not thy sinne.
it is thy misery, but not thy sin.
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Thus it was with Paul, he speakes thus to the Galatians, Ye know how through infirmity of the flesh I preached the Gospel to you at the first;
Thus it was with Paul, he speaks thus to the Galatians, You know how through infirmity of the Flesh I preached the Gospel to you At the First;
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and my temptation which was in my flesh, ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus.
and my temptation which was in my Flesh, you despised not, nor rejected, but received me as an Angel of God, even as christ jesus.
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Jerome understands these words of a bodily weaknesse, disabling Paul to preach, and yet it is said the Galatians bore with him,Jerome understands these words of a bodily weakness, disabling Paul to preach, and yet it is said the Galatians boar with him,
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and rejected him not under this bodily infirmity. Thus Paul tells the Thessalonians, that he would have come unto them once and again, but Satan hindred him.
and rejected him not under this bodily infirmity. Thus Paul tells the Thessalonians, that he would have come unto them once and again, but Satan hindered him.
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Some think this hindrance was persecution, others that it was a tempest at Sea, but most think that it was some bodily disease whereby the devil hindred him. some think this hindrance was persecution, Others that it was a tempest At Sea, but most think that it was Some bodily disease whereby the Devil hindered him.
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So that if thou hast a sick, pained, diseased body, and thereby art disabled to duty, this though it be thy misery,
So that if thou hast a sick, pained, diseased body, and thereby art disabled to duty, this though it be thy misery,
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yet it is not thy sinne; and therefore in such a case do not lay the blame upon thy own heart:
yet it is not thy sin; and Therefore in such a case do not lay the blame upon thy own heart:
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for it is with a man in this case, as with a strong healthful man that rides upon a poore tired horse: for it is with a man in this case, as with a strong healthful man that rides upon a poor tired horse:
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— thus the soul though active, and vigorous, is sometimes forced to keep pace with a weak, sick, and tired body.
— thus the soul though active, and vigorous, is sometime forced to keep pace with a weak, sick, and tired body.
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6. Remember this, that God accepts what is his own in duty, and covers what is thine.
6. remember this, that God accepts what is his own in duty, and covers what is thine.
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That water which is salt in the Sea, is fresh in the river;
That water which is salt in the Sea, is fresh in the river;
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that duty which comes from thee, is salt and brackish, but coming through the river of Christs blood, it loseth its unsavoury taste;
that duty which comes from thee, is salt and brackish, but coming through the river of Christ blood, it loses its unsavoury taste;
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and what a great indulgence is this in God, to, cover what is ours, and to accept what is his own? It is a rule in Philosophy, that the denomination is alwayes taken from the greater part;
and what a great indulgence is this in God, to, cover what is ours, and to accept what is his own? It is a Rule in Philosophy, that the denomination is always taken from the greater part;
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God denominates a man from his better part; be sinnes in prayer, and he acts grace in prayer;
God denominates a man from his better part; be Sins in prayer, and he acts grace in prayer;
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that as wine, though it be mingled with water, and that mixture doth in part debase the wine,
that as wine, though it be mingled with water, and that mixture does in part debase the wine,
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yet because the wine gives a relish, and still retaines the colour of wine, therefore the whole cup is called wine:
yet Because the wine gives a relish, and still retains the colour of wine, Therefore the Whole cup is called wine:
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So though in thy heart there may be a mixture of sinne with thy grace in thy duty,
So though in thy heart there may be a mixture of sin with thy grace in thy duty,
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yet the whole shall be called gracious act.
yet the Whole shall be called gracious act.
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7. Though the flesh hinders you in the doing of duty, yet there is a vast difference between a godly and a wicked man in this very case,
7. Though the Flesh hinders you in the doing of duty, yet there is a vast difference between a godly and a wicked man in this very case,
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though the interruption be both in the one and the other; — as
though the interruption be both in the one and the other; — as
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1. The wicked they are interrupted by the flesh, but they have not the Spirit to assist them against corruption, as the godly have.
1. The wicked they Are interrupted by the Flesh, but they have not the Spirit to assist them against corruption, as the godly have.
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2. The wicked have not renewed principles of grace in their hearts to withstand the corruptions of the flesh, as the godly have.
2. The wicked have not renewed principles of grace in their hearts to withstand the corruptions of the Flesh, as the godly have.
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Regenerate men they cannot sinne, (that is, so sinne as the wicked) because they have a seed of grace remaining in them.
Regenerate men they cannot sin, (that is, so sin as the wicked) Because they have a seed of grace remaining in them.
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3. Wicked men they do not so clearly discerne, and sensibly bewaile the interruptions of the flesh,
3. Wicked men they do not so clearly discern, and sensibly bewail the interruptions of the Flesh,
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as those who are godly do. 4. The wicked they shall never be rid of the evil workings of the flesh,
as those who Are godly do. 4. The wicked they shall never be rid of the evil workings of the Flesh,
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neither in this world, nor in that which is to come. Sinne in this life shall hinder duty;
neither in this world, nor in that which is to come. Sin in this life shall hinder duty;
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and in the world to come they will cast off duty.
and in the world to come they will cast off duty.
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But the godly though pestered with the flesh, yet they shall one day be rid of the flesh.
But the godly though pestered with the Flesh, yet they shall one day be rid of the Flesh.
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And thus I have finished the first part of the double consequent.
And thus I have finished the First part of the double consequent.
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Sermon XXV.Sermon XXV.
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At Lawrence Jewry London, Februar. 9. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, february. 9. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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I Am now to proceed to the second reference of these words, and that is, the Spirits conflicts against the flesh,
I Am now to proceed to the second Referente of these words, and that is, the Spirits conflicts against the Flesh,
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so that men cannot do the evil they would: — And the observation is this.
so that men cannot do the evil they would: — And the observation is this.
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Doct. That the Spirit of God keeps regenerate men oftentimes that they shall not do the evil they would.Doct. That the Spirit of God keeps regenerate men oftentimes that they shall not do the evil they would.
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In the handling of which Point, there are three particulars in the doctrinal part, that I shall insist on. 1. I shall shew you how the Spirit doth keep a man from doing the evil he would do. 2. Wherein consists this work of the Spirit. 3. How you may know the difference between the restraining grace of the Spirit, in keeping a wicked man from sinne,
In the handling of which Point, there Are three particulars in the doctrinal part, that I shall insist on. 1. I shall show you how the Spirit does keep a man from doing the evil he would do. 2. Wherein consists this work of the Spirit. 3. How you may know the difference between the restraining grace of the Spirit, in keeping a wicked man from sin,
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and the renewing grace of the Spirit, in keeping regenerate men from evil.
and the renewing grace of the Spirit, in keeping regenerate men from evil.
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1. How doth the Spirit keep a man from doing the evil that he would do? To this question I shall give you five particulars, by way of answer.
1. How does the Spirit keep a man from doing the evil that he would do? To this question I shall give you five particulars, by Way of answer.
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1. The Spirit keeps a man from doing the evil he would, by enlightening his judgement,
1. The Spirit keeps a man from doing the evil he would, by enlightening his judgement,
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and making him to see the evil of sinne in its nature, and the danger of sinne in its event.
and making him to see the evil of sin in its nature, and the danger of sin in its event.
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Thus you read in Job 36.9. He sheweth them their worke, and their transgressions, that they have exceeded;
Thus you read in Job 36.9. He shows them their work, and their transgressions, that they have exceeded;
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here is the inlightening of their judgements: and then it followes in the tenth verse, He openeth also their eare to discipline,
Here is the enlightening of their Judgments: and then it follows in the tenth verse, He Openeth also their ear to discipline,
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and commandeth that they return from iniquity; and in the twelfth verse, If they obey not, they shall perish by the sword, and shall die without knowledge. and commands that they return from iniquity; and in the twelfth verse, If they obey not, they shall perish by the sword, and shall die without knowledge.
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The sinne of nature, it is described by a state of ignorance;
The sin of nature, it is described by a state of ignorance;
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to note that a man without the Spirit, is blinde, and cannot see those evils which he commits;
to note that a man without the Spirit, is blind, and cannot see those evils which he commits;
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the Spirit therefore enlightens a man, and hence you read, that the Apostle Paul was sent to open mens eyes, and to turn them from darknesse to light,
the Spirit Therefore enlightens a man, and hence you read, that the Apostle Paul was sent to open men's eyes, and to turn them from darkness to Light,
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and from the power of Satan unto God, intimating that there must be first the opening of the eyes, and from the power of Satan unto God, intimating that there must be First the opening of the eyes,
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and the enlightening of the judgement, before there can be a rescuing from sinne.
and the enlightening of the judgement, before there can be a rescuing from sin.
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2. The Spirit keeps a man from sinne by setting conscience on work to check and rebuke a man, when he is tempted thereunto.
2. The Spirit keeps a man from sin by setting conscience on work to check and rebuke a man, when he is tempted thereunto.
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Conscience is Gods Officer, and mans Overseer;
Conscience is God's Officer, and men Overseer;
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and were it not for a natural conscience, a wicked man would commit all imaginable evills, every wicked man would commit every sinne that he had opportunity to act.
and were it not for a natural conscience, a wicked man would commit all imaginable evils, every wicked man would commit every sin that he had opportunity to act.
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Now as sinne wounds the conscience after commission, so conscience checks for sinne before commission.
Now as sin wounds the conscience After commission, so conscience Checks for sin before commission.
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It is conscience which is as an iron gate, and as a brazen wall to keep thee from many evills which otherwise thou wouldst run into.
It is conscience which is as an iron gate, and as a brazen wall to keep thee from many evils which otherwise thou Wouldst run into.
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And therefore Ioseph consults with his conscience, How can I do this great wickednesse? and this kept him from committing folly with his Mistresse.
And Therefore Ioseph consults with his conscience, How can I do this great wickedness? and this kept him from committing folly with his Mistress.
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3. Another way whereby the Spirit keeps a man from sinne, is by infusing into a man a principle of grace and holinesse, repugnant to that principle of sinne, which is in the nature;
3. another Way whereby the Spirit keeps a man from sin, is by infusing into a man a principle of grace and holiness, repugnant to that principle of sin, which is in the nature;
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and thus the Apostle John tells you, that Whosoever i• born of God, doth not commit sinne:
and thus the Apostle John tells you, that Whosoever i• born of God, does not commit sin:
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for the seed of God remaineth in him; and he cannot sinne, because he is born of God. for the seed of God remains in him; and he cannot sin, Because he is born of God.
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He that is born of God hath a renewed nature, and a new principle put into him, contrary to the sin of his nature. He that is born of God hath a renewed nature, and a new principle put into him, contrary to the since of his nature.
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4. The Spirit keeps a man from evil, by calling to his remembrance some particular passage out of Sctipture, against that sinne unto which he is tempted.
4. The Spirit keeps a man from evil, by calling to his remembrance Some particular passage out of Scripture, against that sin unto which he is tempted.
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To this purpose David speakes, that he had hid the Word of the Lord in his heart, that he might not sinne against him.
To this purpose David speaks, that he had hid the Word of the Lord in his heart, that he might not sin against him.
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This is the way whereby the Spirit fortifies the heart against sin; you have it often mentioned in particular cases.
This is the Way whereby the Spirit fortifies the heart against since; you have it often mentioned in particular cases.
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Solomon gives this counsel to his sonne, that he should keep his words, and lay up his commandments; Solomon gives this counsel to his son, that he should keep his words, and lay up his Commandments;
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and that to this end, that they may keep thee from the strange woman; and that to this end, that they may keep thee from the strange woman;
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and thus David, saies he, By the Word of thy lips, I have kept me from the paths of the destroyer.
and thus David, Says he, By the Word of thy lips, I have kept me from the paths of the destroyer.
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Thus Augustine reports of a young man who was given to wantonnesse, and it pleased God by bringing this passage to his remembrance, Not in rioting, and drunkennesse, not in chambring, and wantonnesse;
Thus Augustine reports of a young man who was given to wantonness, and it pleased God by bringing this passage to his remembrance, Not in rioting, and Drunkenness, not in chambering, and wantonness;
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it pleased God to make this a meanes whereby he left off his dalliance, and wantonnesse ever after.
it pleased God to make this a means whereby he left off his dalliance, and wantonness ever After.
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5. The Spirit keeps a man from doing the evil he would, by possessing the heart with an awe and dread of the presence of God,
5. The Spirit keeps a man from doing the evil he would, by possessing the heart with an awe and dread of the presence of God,
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when he is tempted to evil: Fear the Lord, and depart from evil;
when he is tempted to evil: fear the Lord, and depart from evil;
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the wise man joynes them both together, to let you know, that when the heart is possessed with the fear of God, it keeps a man from evil. the wise man joins them both together, to let you know, that when the heart is possessed with the Fear of God, it keeps a man from evil.
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And thus Solomon in a parallell place speaks to the same purpose, that By the fear of the Lord men depart from evil.
And thus Solomon in a parallel place speaks to the same purpose, that By the Fear of the Lord men depart from evil.
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An awefull fear of the great God, is a good preservative gainst sin.
an awful Fear of the great God, is a good preservative gainst since.
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The next question is, Wherein this worke of the Spirit in keeping a man from sinne, consists? — And for answer hereto, in the general it consists in three things.
The next question is, Wherein this work of the Spirit in keeping a man from sin, consists? — And for answer hereto, in the general it consists in three things.
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1. In regard of the kindes of sinne. 2. In regard of the time, and place where sinne would be committed. 3. In regard of the manner of sin.
1. In regard of the Kinds of sin. 2. In regard of the time, and place where sin would be committed. 3. In regard of the manner of since.
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1. In regard of the kindes of sinne, so the Spirit keeps a regenerate man, that he shall never commit the sinne against the Holy Ghost;
1. In regard of the Kinds of sin, so the Spirit keeps a regenerate man, that he shall never commit the sin against the Holy Ghost;
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not but that there is the seed of that sinne in the godly, as well as others, this you have fully proved by John, in 1 Joh. 5.18. After he had been telling that there was a sinne unto death, and saies he, I do not say, ye shall pray for it;
not but that there is the seed of that sin in the godly, as well as Others, this you have Fully proved by John, in 1 John 5.18. After he had been telling that there was a sin unto death, and Says he, I do not say, you shall pray for it;
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he tells you after in the eighteenth verse, We know (saith he) that whosoever is born of God, sinneth not;
he tells you After in the eighteenth verse, We know (Says he) that whosoever is born of God, Sinneth not;
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but he that is begotten of God keepeth himselfe, and that wicked one toucheth him not; but he that is begotten of God Keepeth himself, and that wicked one touches him not;
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That is, shall not prevaile over a godly man to sinne this sinne unto death;
That is, shall not prevail over a godly man to sin this sin unto death;
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grace in the hearr will keep a man, that the wicked one shall not so touch him.
grace in the hearr will keep a man, that the wicked one shall not so touch him.
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2. The Spirit of God will keep a man that he shall not commit sinne, at that time,
2. The Spirit of God will keep a man that he shall not commit sin, At that time,
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and in that place where he would.
and in that place where he would.
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Thus the Spirit kept David; in a pettish mood he resolves to kill Nabal, and all his family:
Thus the Spirit kept David; in a pettish mood he resolves to kill Nabal, and all his family:
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but Abigail coming to meet David, by good perswasions soon allayed Davids hot spirit;
but Abigail coming to meet David, by good persuasions soon allayed Davids hight Spirit;
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and herein the work of Gods Spirit was exceedingly seen, that though David resolved that at such a time,
and herein the work of God's Spirit was exceedingly seen, that though David resolved that At such a time,
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and in such a place he would do thus and thus, yet the overruling hand of Gods Spirit kept him back.
and in such a place he would do thus and thus, yet the overruling hand of God's Spirit kept him back.
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3. And chiefly the Spirit keeps a man from sinne in respect of the manner, how a man doth evil.
3. And chiefly the Spirit keeps a man from sin in respect of the manner, how a man does evil.
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A regenerate man, he shall not sinne after that manner as he did sinne before he was converted.
A regenerate man, he shall not sin After that manner as he did sin before he was converted.
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I shewed you before how the Spirit keeps a man from fulfilling sinne:
I showed you before how the Spirit keeps a man from fulfilling sin:
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And now I shall shew you how the Spirit of God keeps a regenerate man from sinning after that manner as formerly he did.
And now I shall show you how the Spirit of God keeps a regenerate man from sinning After that manner as formerly he did.
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And there are seven particulars, which I shall mention in this Point. 1. A regenerate man he shall not sinne so ignorantly as formerly he hath done.
And there Are seven particulars, which I shall mention in this Point. 1. A regenerate man he shall not sin so ignorantly as formerly he hath done.
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Paul tells you of himselfe, that during his unconverted state, the Lord had mercy on him, because he sinned of ignorance; Paul tells you of himself, that during his unconverted state, the Lord had mercy on him, Because he sinned of ignorance;
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but when a man is once converted, his eyes are then opened, and he shall not sinne so ignorantly.
but when a man is once converted, his eyes Are then opened, and he shall not sin so ignorantly.
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Hereunto referres that exhortation of the Apostle, As obedient children, not fashioning your selves according to the former lusts in your ignorance: Hereunto refers that exhortation of the Apostle, As obedient children, not fashioning your selves according to the former Lustiest in your ignorance:
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before conversion a man walks in darknesse; and as the wise man speaks, he knows not at what he stumbles.
before conversion a man walks in darkness; and as the wise man speaks, he knows not At what he stumbles.
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An unconverted age is a dark age, a man sins, and he knows it not;
an unconverted age is a dark age, a man Sins, and he knows it not;
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but after conversion God puts a light into the soul, whereby he shall be able to see into the mischievous nature of sin.
but After conversion God puts a Light into the soul, whereby he shall be able to see into the mischievous nature of since.
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2. Thou canst not commit sin so stupidly, and insensibly as formerly.
2. Thou Canst not commit since so stupidly, and insensibly as formerly.
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Before conversion sin did no more trouble thy conscience, then gravel in the fingers of thy glove;
Before conversion since did no more trouble thy conscience, then gravel in the fingers of thy glove;
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but now it is as gravel grating in thy bowels;
but now it is as gravel grating in thy bowels;
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before thou waft stupid, and as the Apostle speaks, thou hadst thy conscience seared as with a hot iron:
before thou waft stupid, and as the Apostle speaks, thou Hadst thy conscience seared as with a hight iron:
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seared flesh is unsensible, it is your raw and galled flesh which is tender; seared Flesh is unsensible, it is your raw and galled Flesh which is tender;
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formerly thy conscience was sensible of no sin, whereas now if thou doest sin, it is as the pricking of a sword into raw flesh;
formerly thy conscience was sensible of no since, whereas now if thou dost sin, it is as the pricking of a sword into raw Flesh;
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before conversion the Law was cast behinde a mans back, but now a godly man sets it before his eyes;
before conversion the Law was cast behind a men back, but now a godly man sets it before his eyes;
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before thou waft past feeling, now sin is as a dagger at thy heart. 3. Thou canst not sin so contentedly as in former time:
before thou waft passed feeling, now since is as a dagger At thy heart. 3. Thou Canst not sin so contentedly as in former time:
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heretofore thou wallowedst in sin, as a Sow in the mire, but now thou art as a Sheep in the mire, which would •aine be in the green medows again.
heretofore thou wallowedst in since, as a Sow in the mire, but now thou art as a Sheep in the mire, which would •aine be in the green meadows again.
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I told you formerly, that corruption in a godly man, it was like poyson in a mans body, troublesome and painful; but sinne in the wicked;
I told you formerly, that corruption in a godly man, it was like poison in a men body, troublesome and painful; but sin in the wicked;
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it was but like poyson in a toade, which was natural;
it was but like poison in a toad, which was natural;
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before thy conversion thou wast as much content with sin and corruption in thee, as a toade that hath poyson naturally in it:
before thy conversion thou wast as much content with since and corruption in thee, as a toad that hath poison naturally in it:
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but now after conversion, sinne troubles thee as if poyson were in thy bowels;
but now After conversion, sin Troubles thee as if poison were in thy bowels;
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sinne to a wicked man is his sport and pastime, to the godly his grief and burden. sin to a wicked man is his sport and pastime, to the godly his grief and burden.
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4. Thou doest not so fearlesly commit sinne, as in times past.
4. Thou dost not so fearlessly commit sin, as in times past.
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Formerly thou didst rush into sinne, as a horse rusheth into the battel, thou hadst not the impression of Gods fear stamped upon thy minde, the dread of God did not keep thee from sin;
Formerly thou didst rush into sin, as a horse Rushes into the battle, thou Hadst not the impression of God's Fear stamped upon thy mind, the dread of God did not keep thee from since;
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but when God hath converted a man, he sinnes with more feare of heart then ever he did before;
but when God hath converted a man, he Sins with more Fear of heart then ever he did before;
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and it is worthy your noting, that when the Scripture speakes of a converted man, it doth not speak of him,
and it is worthy your noting, that when the Scripture speaks of a converted man, it does not speak of him,
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as forbearing a sinne, but fearing of it.
as forbearing a sin, but fearing of it.
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A good man is one, who not only forbeareth idle swearing, but feareth an oath. And hence godly men are said to fear the command. A wicked man may fear the threatening,
A good man is one, who not only forbeareth idle swearing, but fears an oath. And hence godly men Are said to Fear the command. A wicked man may Fear the threatening,
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and the punishment, but it is only a good man which fears the command; and therefore will not sin,
and the punishment, but it is only a good man which fears the command; and Therefore will not sin,
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because it is against a holy law.
Because it is against a holy law.
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5 The Spirit will keep thee, that thou shalt not sinne so maliciously as thou hast done formerly.
5 The Spirit will keep thee, that thou shalt not sin so maliciously as thou hast done formerly.
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Before conversion the Scripture speakes of wicked men, that the Lord shall convince them of their ungodly deeds, which they have ungodlily committed.
Before conversion the Scripture speaks of wicked men, that the Lord shall convince them of their ungodly Deeds, which they have ungodlily committed.
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The Scripture speaks not only of ungodly men, and ungodly deeds, but of committing ungodly deeds, ungodlily;
The Scripture speaks not only of ungodly men, and ungodly Deeds, but of committing ungodly Deeds, ungodlily;
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that is, after a most ungodly manner, after a most wilful, and malicious manner: But so thou canst not commit sinne after conversion.
that is, After a most ungodly manner, After a most wilful, and malicious manner: But so thou Canst not commit sin After conversion.
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We reade of some who do despite unto the Spirit of grace, but a godly man shall never so sinne;
We read of Some who do despite unto the Spirit of grace, but a godly man shall never so sin;
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he may quench the Spirits motions, and he may grieve the Spirit; but he shall never do despite unto the Spirit.
he may quench the Spirits motions, and he may grieve the Spirit; but he shall never do despite unto the Spirit.
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A godly man shall never sinne out of malicious wickednesse.
A godly man shall never sin out of malicious wickedness.
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6. Thou canst not do evil, as to the maine, not so voluntarily as thou hast formerly done; 6. Thou Canst not do evil, as to the main, not so voluntarily as thou hast formerly done;
crd pns21 vm2 xx vdi j-jn, c-acp p-acp dt j, xx av av-jn c-acp pns21 vh2 av-j vdn;
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before conversion thou didst rush into sinne voluntarily, but now thou goest and yieldest to sinne, with much unwillingnesse.
before conversion thou didst rush into sin voluntarily, but now thou goest and yieldest to sin, with much unwillingness.
p-acp n1 pns21 vdd2 vvi p-acp n1 av-jn, cc-acp av pns21 vv2 cc vv2 p-acp n1, p-acp d n1.
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This change doth converting grace make in thee;
This change does converting grace make in thee;
d n1 vdz vvg vvi vvi p-acp pno21;
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formerly thou didst sinne with all thy will, but now there is one part of the will against the other,
formerly thou didst sin with all thy will, but now there is one part of the will against the other,
av-j pns21 vdd2 vvi p-acp d po21 n1, cc-acp av pc-acp vbz crd n1 pp-f dt n1 p-acp dt n-jn,
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and therefore saies the Apostle, With my minde I serve the law of God, but with my flesh the law of sinne;
and Therefore Says the Apostle, With my mind I serve the law of God, but with my Flesh the law of sin;
cc av vvz dt n1, p-acp po11 n1 pns11 vvb dt n1 pp-f np1, cc-acp p-acp po11 n1 dt n1 pp-f n1;
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whereas before conversion, the whole of man was given up to the service of sinne: a childe of God when he is converted, though he sinne: whereas before conversion, the Whole of man was given up to the service of sin: a child of God when he is converted, though he sin:
cs p-acp n1, dt j-jn pp-f n1 vbds vvn a-acp p-acp dt n1 pp-f n1: dt n1 pp-f np1 c-crq pns31 vbz vvn, cs pns31 vvb:
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yet it is upon some surprise, as Peter rashly denied Christ; but a wicked man sinnes deliberately, even as Judas betrayed Christ.
yet it is upon Some surprise, as Peter rashly denied christ; but a wicked man Sins deliberately, even as Judas betrayed christ.
av pn31 vbz p-acp d n1, c-acp np1 av-j vvd np1; cc-acp dt j n1 n2 av-j, av c-acp np1 vvn np1.
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7. Not so impudently as before conversion;
7. Not so impudently as before conversion;
crd xx av av-j c-acp p-acp n1;
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then men sinned and were not ashamed, as the Prophet Jeremy speakes, but now with fear and blushing shame.
then men sinned and were not ashamed, as the Prophet Jeremiah speaks, but now with Fear and blushing shame.
av n2 vvn cc vbdr xx j, c-acp dt n1 np1 vvz, cc-acp av p-acp n1 cc j-vvg n1.
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The next Question is, seeing this is a blessing in common to wicked men as well as to the godly, to be kept from evil;
The next Question is, seeing this is a blessing in Common to wicked men as well as to the godly, to be kept from evil;
dt ord n1 vbz, vvg d vbz dt n1 p-acp j p-acp j n2 c-acp av c-acp p-acp dt j, pc-acp vbi vvn p-acp n-jn;
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then what difference is there between the restraining grace of the Spirit in wicked men, and the renewing grace of the Spirit in the godly? — But this question I shall not now handle,
then what difference is there between the restraining grace of the Spirit in wicked men, and the renewing grace of the Spirit in the godly? — But this question I shall not now handle,
av q-crq n1 vbz a-acp p-acp dt vvg n1 pp-f dt n1 p-acp j n2, cc dt vvg n1 pp-f dt n1 p-acp dt j? — cc-acp d n1 pns11 vmb xx av vvi,
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but shall reserve it for the next Sermon.
but shall reserve it for the next Sermon.
cc-acp vmb vvi pn31 p-acp dt ord n1.
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— That which I shall now do, shall be to conclude this Sermon, with some use of what you have heard.
— That which I shall now do, shall be to conclude this Sermon, with Some use of what you have herd.
— d r-crq pns11 vmb av vdi, vmb vbi pc-acp vvi d n1, p-acp d n1 pp-f r-crq pn22 vhb vvn.
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If it be so that the Spirit keeps regenerate men, that they cannot do the evil they would, then from hence see,
If it be so that the Spirit keeps regenerate men, that they cannot do the evil they would, then from hence see,
cs pn31 vbb av cst dt n1 vvz j-vvn n2, cst pns32 vmbx vdi dt n-jn pns32 vmd, av p-acp av vvi,
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1. The great misery of those men who are destitute of the Spirit to do this great and good office for them;
1. The great misery of those men who Are destitute of the Spirit to do this great and good office for them;
crd dt j n1 pp-f d n2 r-crq vbr j pp-f dt n1 pc-acp vdi d j cc j n1 p-acp pno32;
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what slaves to sinne are they who are void of the Spirit, they are liable to every incursion,
what slaves to sin Are they who Are void of the Spirit, they Are liable to every incursion,
r-crq n2 p-acp n1 vbr pns32 r-crq vbr j pp-f dt n1, pns32 vbr j p-acp d n1,
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and invasion which the devil shall make upon them.
and invasion which the Devil shall make upon them.
cc n1 r-crq dt n1 vmb vvi p-acp pno32.
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Now the Spirits motions and disswasions, they are as a bulwark and fence to guard the heart against sinne.
Now the Spirits motions and dissuasions, they Are as a bulwark and fence to guard the heart against sin.
av dt n2 n2 cc n2, pns32 vbr p-acp dt n1 cc n1 pc-acp vvi dt n1 p-acp n1.
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The Spirit it is as the sluce of a pond, if the flood-gate be down, it keeps the water within its bounds;
The Spirit it is as the sluice of a pond, if the floodgate be down, it keeps the water within its bounds;
dt n1 pn31 vbz p-acp dt n1 pp-f dt n1, cs dt n1 vbb a-acp, pn31 vvz dt n1 p-acp po31 n2;
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but if you pull up the sluce, what an inundation of water will there be?
but if you pull up the sluice, what an inundation of water will there be?
cc-acp cs pn22 vvb a-acp dt n1, r-crq dt n1 pp-f n1 vmb a-acp vbi?
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2. If thou wouldst have the Spirit to keep thee from evil, thou must labour to keep thy selfe;
2. If thou Wouldst have the Spirit to keep thee from evil, thou must labour to keep thy self;
crd cs pns21 vmd2 vhi dt n1 pc-acp vvi pno21 p-acp j-jn, pns21 vmb vvi pc-acp vvi po21 n1;
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the Spirits keeping of a man doth not exclude his holy care to keep himselfe: this was Davids practice, He kept himselfe from his iniquity;
the Spirits keeping of a man does not exclude his holy care to keep himself: this was Davids practice, He kept himself from his iniquity;
dt n2 vvg pp-f dt n1 vdz xx vvi po31 j n1 pc-acp vvi px31: d vbds np1 n1, pns31 vvd px31 p-acp po31 n1;
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he would not make Gods care to keep him, an occasion for him to be idle.
he would not make God's care to keep him, an occasion for him to be idle.
pns31 vmd xx vvi npg1 n1 pc-acp vvi pno31, dt n1 p-acp pno31 pc-acp vbi j.
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Remember and take this for a rule, that if you do not take care to keep your selves from the occasions of sinne, the Spirit will never keep you from the execution thereof;
remember and take this for a Rule, that if you do not take care to keep your selves from the occasions of sin, the Spirit will never keep you from the execution thereof;
np1 cc vvi d p-acp dt n1, cst cs pn22 vdb xx vvi n1 pc-acp vvi po22 n2 p-acp dt n2 pp-f n1, dt n1 vmb av-x vvi pn22 p-acp dt n1 av;
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and therefore you reade, that he that is begotten of God, he keepeth himselfe, that the evil one toucheth him not;
and Therefore you read, that he that is begotten of God, he Keepeth himself, that the evil one touches him not;
cc av pn22 vvb, cst pns31 cst vbz vvn pp-f np1, pns31 vvz px31, cst dt j-jn crd vvz pno31 xx;
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and so speaks Jude, Keep your selves in the love of God.
and so speaks U^de, Keep your selves in the love of God.
cc av vvz np1, vvb po22 n2 p-acp dt n1 pp-f np1.
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3. What cause have regenerate men to blesse God, both in reference to themselves, and in reference to wicked men? 1. In reference to themselves; 3. What cause have regenerate men to bless God, both in Referente to themselves, and in Referente to wicked men? 1. In Referente to themselves;
crd q-crq n1 vhb vvn n2 pc-acp vvi np1, av-d p-acp n1 p-acp px32, cc p-acp n1 p-acp j n2? crd p-acp n1 p-acp px32;
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to what evil would not the flesh have drawn you, had it not been for the contrary working of the Spirit in you? I appeale to your own conscience,
to what evil would not the Flesh have drawn you, had it not been for the contrary working of the Spirit in you? I appeal to your own conscience,
p-acp r-crq n-jn vmd xx dt n1 vhb vvn pn22, vhd pn31 xx vbn p-acp dt n-jn vvg pp-f dt n1 p-acp pn22? pns11 vvb p-acp po22 d n1,
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how often have you resolved to do wickedly, nay, how farre have you gone in it? insomuch that you have resolved on the time when, on the place where,
how often have you resolved to do wickedly, nay, how Far have you gone in it? insomuch that you have resolved on the time when, on the place where,
c-crq av vhb pn22 vvn pc-acp vdi av-j, uh-x, c-crq av-j vhb pn22 vvn p-acp pn31? av cst pn22 vhb vvn p-acp dt n1 c-crq, p-acp dt n1 c-crq,
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and the manner how to bring your intended evil about, and yet God hath kept you from your intended purpose,
and the manner how to bring your intended evil about, and yet God hath kept you from your intended purpose,
cc dt n1 c-crq pc-acp vvi po22 j-vvn n-jn p-acp, cc av np1 vhz vvn pn22 p-acp po22 j-vvn n1,
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so that ye could not do the evil ye would;
so that you could not do the evil you would;
av cst pn22 vmd xx vdi dt n-jn pn22 vmd;
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what cause have you to blesse God for positive grace, and not only so, but for preventing grace, that you have been restrained from sin? It was thus with David, with a full resolution, he did resolve to kill Nabal, and all his family;
what cause have you to bless God for positive grace, and not only so, but for preventing grace, that you have been restrained from since? It was thus with David, with a full resolution, he did resolve to kill Nabal, and all his family;
q-crq n1 vhb pn22 pc-acp vvi np1 p-acp j n1, cc xx av-j av, cc-acp p-acp vvg n1, cst pn22 vhb vbn vvn p-acp n1? pn31 vbds av p-acp np1, p-acp dt j n1, pns31 vdd vvi pc-acp vvi np1, cc d po31 n1;
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but the Spirit of God prevented it, by setting home the counsell of a poor woman;
but the Spirit of God prevented it, by setting home the counsel of a poor woman;
cc-acp dt n1 pp-f np1 vvd pn31, p-acp vvg av-an dt n1 pp-f dt j n1;
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and therefore here upon see what cause you have to blesse God for preventing grace;
and Therefore Here upon see what cause you have to bless God for preventing grace;
cc av av p-acp vvi r-crq n1 pn22 vhb pc-acp vvi np1 p-acp vvg n1;
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and that you may be provoked hereunto, I would leave with you some considerations upon a twofold account. 1. If you consider the universality of that corruption, that is in your natures. 2. If you consider the strength of it.
and that you may be provoked hereunto, I would leave with you Some considerations upon a twofold account. 1. If you Consider the universality of that corruption, that is in your nature's. 2. If you Consider the strength of it.
cc cst pn22 vmb vbi vvn av, pns11 vmd vvi p-acp pn22 d n2 p-acp dt j n1. crd cs pn22 vvb dt n1 pp-f d n1, cst vbz p-acp po22 n2. crd cs pn22 vvb dt n1 pp-f pn31.
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1. If you consider the universality of corruption, in the universality of persons, all the children of Adam are infected with this common contagion, all having sinned in him,
1. If you Consider the universality of corruption, in the universality of Persons, all the children of Adam Are infected with this Common contagion, all having sinned in him,
crd cs pn22 vvb dt n1 pp-f n1, p-acp dt n1 pp-f n2, d dt n2 pp-f np1 vbr vvn p-acp d j n1, d vhg vvn p-acp pno31,
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and so are guilty of the punishment, so are they obnoxious to the contagion of Adams sinne.
and so Are guilty of the punishment, so Are they obnoxious to the contagion of Adams sin.
cc av vbr j pp-f dt n1, av vbr pns32 j p-acp dt n1 pp-f npg1 n1.
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2. If you consider the universality of parts; there is never a part of man, but it is defiled with sinne; 2. If you Consider the universality of parts; there is never a part of man, but it is defiled with sin;
crd cs pn22 vvb dt n1 pp-f n2; pc-acp vbz av-x dt n1 pp-f n1, cc-acp pn31 vbz vvn p-acp n1;
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even regenerate men, as there is something in every part sanctified, so there is something in each part unsanctified;
even regenerate men, as there is something in every part sanctified, so there is something in each part unsanctified;
av vvn n2, c-acp pc-acp vbz pi p-acp d n1 vvn, av pc-acp vbz pi p-acp d n1 j;
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as there is grace in every part, so there is sinne in every part. 3. In regard of the object;
as there is grace in every part, so there is sin in every part. 3. In regard of the Object;
c-acp pc-acp vbz n1 p-acp d n1, av pc-acp vbz n1 p-acp d n1. crd p-acp n1 pp-f dt n1;
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a mans nature it is averse to all good, and prone to all evil.
a men nature it is averse to all good, and prove to all evil.
dt ng1 n1 pn31 vbz j p-acp d j, cc j p-acp d n-jn.
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Corruption of nature it is set out by Divines, by comparing it to that rude Chaos which was before the creation, in which rude heap there was vertualiy all creatures, which afterwards the Lord created:
Corruption of nature it is Set out by Divines, by comparing it to that rude Chaos which was before the creation, in which rude heap there was vertualiy all creatures, which afterwards the Lord created:
n1 pp-f n1 pn31 vbz vvn av p-acp n2-jn, p-acp vvg pn31 p-acp d j n1 r-crq vbds p-acp dt n1, p-acp r-crq j n1 a-acp vbds av-j d n2, r-crq av dt n1 vvn:
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So it is with corruption of nature, it hath vertually in it all the sinnes acted in the world.
So it is with corruption of nature, it hath virtually in it all the Sins acted in the world.
av pn31 vbz p-acp n1 pp-f n1, pn31 vhz av-j p-acp pn31 d dt n2 vvn p-acp dt n1.
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4. There is an universality in respect of the time;
4. There is an universality in respect of the time;
crd pc-acp vbz dt n1 p-acp n1 pp-f dt n1;
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this corruption of nature, it was not only in one age of the world, and not in another;
this corruption of nature, it was not only in one age of the world, and not in Another;
d n1 pp-f n1, pn31 vbds xx av-j p-acp crd n1 pp-f dt n1, cc xx p-acp j-jn;
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but in all ages of the world.
but in all ages of the world.
cc-acp p-acp d n2 pp-f dt n1.
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It reigned from Adam to Moses, even over those who had not sinned after the similitude of Adams transgression. Now put all these together, that all persons,
It reigned from Adam to Moses, even over those who had not sinned After the similitude of Adams Transgression. Now put all these together, that all Persons,
pn31 vvd p-acp np1 p-acp np1, av p-acp d r-crq vhd xx vvn p-acp dt n1 pp-f npg1 n1. av vvd d d av, cst d n2,
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and all parts of men are corrupted, and that in all times, and that this corruption prompts you to all sinne, consider but all this,
and all parts of men Are corrupted, and that in all times, and that this corruption prompts you to all sin, Consider but all this,
cc d n2 pp-f n2 vbr vvn, cc cst p-acp d n2, cc cst d n1 vvz pn22 p-acp d n1, vvb p-acp d d,
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and have you not great cause to admire, that there is no more wickednesse committed in the world?
and have you not great cause to admire, that there is no more wickedness committed in the world?
cc vhb pn22 xx j n1 pc-acp vvi, cst pc-acp vbz dx dc n1 vvn p-acp dt n1?
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2. Consider not only the universality of corruption, but the strength of it.
2. Consider not only the universality of corruption, but the strength of it.
crd np1 xx av-j dt n1 pp-f n1, cc-acp dt n1 pp-f pn31.
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If it were but a weak enemy, it were not so much, but there is great strength and potency in it,
If it were but a weak enemy, it were not so much, but there is great strength and potency in it,
cs pn31 vbdr p-acp dt j n1, pn31 vbdr xx av av-d, cc-acp pc-acp vbz j n1 cc n1 p-acp pn31,
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and therefore it is called sometimes an enticing, and sometimes a drawing enemy; and if it cannot entice by policy, it will draw by power.
and Therefore it is called sometime an enticing, and sometime a drawing enemy; and if it cannot entice by policy, it will draw by power.
cc av pn31 vbz vvn av dt j-vvg, cc av dt vvg n1; cc cs pn31 vmbx vvi p-acp n1, pn31 vmb vvi p-acp n1.
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2. We are to magnifie Gods grace in reference to wicked men, that are enemies to the Church of God;
2. We Are to magnify God's grace in Referente to wicked men, that Are enemies to the Church of God;
crd pns12 vbr pc-acp vvi npg1 n1 p-acp n1 p-acp j n2, cst vbr n2 p-acp dt n1 pp-f np1;
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if the restraining grace of Gods Spirit did not withhold wicked men from doing the evil they would, there would be no living in the world;
if the restraining grace of God's Spirit did not withhold wicked men from doing the evil they would, there would be no living in the world;
cs dt vvg n1 pp-f npg1 n1 vdd xx vvi j n2 p-acp vdg dt n-jn pns32 vmd, pc-acp vmd vbi dx vvg p-acp dt n1;
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if it were not thus, every wicked man would murther every man that angred him, and he would deceive every man that dealed with him;
if it were not thus, every wicked man would murder every man that angered him, and he would deceive every man that dealed with him;
cs pn31 vbdr xx av, d j n1 vmd vvi d n1 cst vvd pno31, cc pns31 vmd vvi d n1 cst vvd p-acp pno31;
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we should have all humane societies overturned, the Church of God rooted out from under Heaven, did not God by the common workings of his Spirit restrain men.
we should have all humane societies overturned, the Church of God rooted out from under Heaven, did not God by the Common workings of his Spirit restrain men.
pns12 vmd vhi d j n2 vvn, dt n1 pp-f np1 vvn av p-acp p-acp n1, vdd xx np1 p-acp dt j n2 pp-f po31 n1 vvi n2.
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God he will turne the wrath of man to his praise, and the remainder of wrath wilt thou restraine. God he will turn the wrath of man to his praise, and the remainder of wrath wilt thou restrain.
np1 pns31 vmb vvi dt n1 pp-f n1 p-acp po31 n1, cc dt n1 pp-f n1 vm2 pns21 vvi.
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It is spoken of Gods enemies, and God will restraine their wrath by the common workings of his Spirit,
It is spoken of God's enemies, and God will restrain their wrath by the Common workings of his Spirit,
pn31 vbz vvn pp-f npg1 n2, cc np1 vmb vvi po32 n1 p-acp dt j n2 pp-f po31 n1,
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and it shall evidentially, turne to his praise, and shall be conducible to the glory of God,
and it shall evidentially, turn to his praise, and shall be conducible to the glory of God,
cc pn31 vmb av-j, vvb p-acp po31 n1, cc vmb vbi j p-acp dt n1 pp-f np1,
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and the good of his people.
and the good of his people.
cc dt j pp-f po31 n1.
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You have a famous instance in Laban and Jacob, Laban came with a mischievous intent against Jacob, but God meets with him, and gives him a charge, that he should not meddle with Jacob, no not so much as to speak against him.
You have a famous instance in Laban and Jacob, Laban Come with a mischievous intent against Jacob, but God meets with him, and gives him a charge, that he should not meddle with Jacob, no not so much as to speak against him.
pn22 vhb dt j n1 p-acp np1 cc np1, np1 vvd p-acp dt j n1 p-acp np1, p-acp np1 vvz p-acp pno31, cc vvz pno31 dt n1, cst pns31 vmd xx vvi p-acp np1, dx xx av av-d c-acp pc-acp vvi p-acp pno31.
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God laid a mighty restraint upon Labans spirit, so that he could not do the mischief he intended.
God laid a mighty restraint upon Labans Spirit, so that he could not do the mischief he intended.
np1 vvd dt j n1 p-acp npg1 n1, av cst pns31 vmd xx vdi dt n1 pns31 vvd.
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So likewise in the case of Esau and Jacob; Esau he pursued his brother with a deadly hatred, insomuch as he resolved when the dayes of his fathers mourning were over, to kill his brother; So likewise in the case of Esau and Jacob; Esau he pursued his brother with a deadly hatred, insomuch as he resolved when the days of his Father's mourning were over, to kill his brother;
av av p-acp dt n1 pp-f np1 cc np1; np1 pns31 vvd po31 n1 p-acp dt j n1, av c-acp pns31 vvd c-crq dt n2 pp-f po31 ng1 n1 vbdr a-acp, pc-acp vvi po31 n1;
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but God did so alter his disposition, and restrain his bloody intent, that when he met with his brother, he fell on his neck and kissed him.
but God did so altar his disposition, and restrain his bloody intent, that when he met with his brother, he fell on his neck and kissed him.
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To this purpose the Psalmist hath an expression, that the Lord shall cut off the spirit of Princes, he is terrible to the Kings of the earth.
To this purpose the Psalmist hath an expression, that the Lord shall Cut off the Spirit of Princes, he is terrible to the Kings of the earth.
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In other translations it is, The Lord shall restraine the spirit of Princes and it was so in all ages, In other Translations it is, The Lord shall restrain the Spirit of Princes and it was so in all ages,
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and it is so in this age.
and it is so in this age.
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Men that hate religion, though they have much power in their hands, yet the power of their hands shall not come into act;
Men that hate Religion, though they have much power in their hands, yet the power of their hands shall not come into act;
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and because there is no wicked man in the world, which shall do the evill he would,
and Because there is no wicked man in the world, which shall do the evil he would,
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therefore you have much cause to blesse God.
Therefore you have much cause to bless God.
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Pharaoh though he had much power in his hands, yet God delivered his people out of his hands,Pharaoh though he had much power in his hands, yet God Delivered his people out of his hands,
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and thus the Lord would not suffer Balaam to curse his people;
and thus the Lord would not suffer balaam to curse his people;
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he will suffer no man to do them harme, as David speaks, yea, He reproved Kings for their sakes, saying, Touch not mine anointed, he will suffer no man to do them harm, as David speaks, yea, He reproved Kings for their sakes, saying, Touch not mine anointed,
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and do my Prophets no harme. and do my prophets no harm.
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Sermon XXVI.Sermon XXVI.
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At Lawrence Jewry London, Februar. 9. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jewry London, february. 9. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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I Come now to handle the third Question, which is this, wherein doth the difference appear between the restraining grace of the Spirit, in keeping wicked men from sinne,
I Come now to handle the third Question, which is this, wherein does the difference appear between the restraining grace of the Spirit, in keeping wicked men from sin,
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and between the renewing grace of the Spirit, which is in the godly? For answer to this question Ishall lay down seven differencing marks.
and between the renewing grace of the Spirit, which is in the godly? For answer to this question Ishall lay down seven differencing marks.
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1. The restraining grace of the Spirit in wicked men, it doth only suppresse and abate the acts,
1. The restraining grace of the Spirit in wicked men, it does only suppress and abate the acts,
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but doth not alter the disposition, and will of a man as to siune. Restraning grace to a wicked man it is just as a chaine to a Lion,
but does not altar the disposition, and will of a man as to siune. Restraining grace to a wicked man it is just as a chain to a lion,
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or a prison to a thief, which restraines the rage of the one, and thy theft of the other,
or a prison to a thief, which restrains the rage of the one, and thy theft of the other,
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but changes not at all the nature of either. You have two Scripture-instances for the confirmation hereof.
but changes not At all the nature of either. You have two Scriptural instances for the confirmation hereof.
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The one is of Balaam, who told Balack, That if he would give him his house full of silver and gold, he could not curse the people.
The one is of balaam, who told Balak, That if he would give him his house full of silver and gold, he could not curse the people.
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But this forbearance to curse them, did not arise from any indisposition that he had thereunto, but only from Gods restraint.
But this forbearance to curse them, did not arise from any indisposition that he had thereunto, but only from God's restraint.
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The Scripture gives you a fourfold attempt of his to curse them; and in Num. 24.1. you have there a high expression;
The Scripture gives you a fourfold attempt of his to curse them; and in Num. 24.1. you have there a high expression;
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when Balaam saw that it pleased the Lord to blesse Israel, he went not as at other times to seek for inchantments,
when balaam saw that it pleased the Lord to bless Israel, he went not as At other times to seek for enchantments,
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but he set his face towards the wildernesse.
but he Set his face towards the Wilderness.
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The meaning is this, as a learned Expositor observes, that Balaam went three times to have the devil to curse the people,
The meaning is this, as a learned Expositor observes, that balaam went three times to have the Devil to curse the people,
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but first he would aske Gods leave whether he should curse them or no.
but First he would ask God's leave whither he should curse them or not.
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But now the text saith, he did not aske God leave, but did look toward the wildernesse, that is, toward the place where the people of Israel were incamped;
But now the text Says, he did not ask God leave, but did look towards the Wilderness, that is, towards the place where the people of Israel were encamped;
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and so he attempted to curse the people without Gods leave, and therefore he set his face toward the people to see if he were able to do it;
and so he attempted to curse the people without God's leave, and Therefore he Set his face towards the people to see if he were able to do it;
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and the Apostle Peter tells us, that though he did not curse the people, yet he loved the wages of unrighteousness.
and the Apostle Peter tells us, that though he did not curse the people, yet he loved the wages of unrighteousness.
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So we read of Haman, it is said, when he saw Mordecai preferred, that he was moved with indignation against him; So we read of Haman, it is said, when he saw Mordecai preferred, that he was moved with Indignation against him;
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but yet the text saith, that Haman refrained himself;
but yet the text Says, that Haman refrained himself;
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not that Hamans passion was subdued, or altered against Mordecai; but meerly God restrained and kept in his rage.
not that Hamans passion was subdued, or altered against Mordecai; but merely God restrained and kept in his rage.
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Restraining grace to a wicked man may be illustrated by these two example:
Restraining grace to a wicked man may be illustrated by these two Exampl:
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of the fiery furnace wherein the three children were cast, and the den of Lions into which Daniel was thrown.
of the fiery furnace wherein the three children were cast, and the den of Lions into which daniel was thrown.
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The fiery furnace it was as hot as ever, and seventimes hotter then it formerly had been;
The fiery furnace it was as hight as ever, and seventimes hotter then it formerly had been;
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but at that time while the three children were in, God did suspend, or restraine the natural property of the fire to burne:
but At that time while the three children were in, God did suspend, or restrain the natural property of the fire to burn:
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Thus it is with wicked men, their lusts do burne as hot in them as ever;
Thus it is with wicked men, their Lustiest do burn as hight in them as ever;
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only God by a mighty power, keeps under their lusts.
only God by a mighty power, keeps under their Lustiest.
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The Lions among whom Daniel was thrown, they kept their ravenous disposition while Daniel was in the denne, The Lions among whom daniel was thrown, they kept their ravenous disposition while daniel was in the den,
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but God restrained it all the while Daniel was there: thus God deals with wicked men;
but God restrained it all the while daniel was there: thus God deals with wicked men;
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he may restraine their sin, but their disposition is toward sin still. — But now it is contrary with renuing grace;
he may restrain their since, but their disposition is towards since still. — But now it is contrary with renewing grace;
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it reaches not only to the suppressing of the act, but works an alteration in the disposition of a man;
it reaches not only to the suppressing of the act, but works an alteration in the disposition of a man;
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it doth not onely restraine a Lion, but turnes a Lion into a Lamb;
it does not only restrain a lion, but turns a lion into a Lamb;
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there is in the work of regeneration, A renuing of the minde, as the Apostle speaks; there is in the work of regeneration, A renewing of the mind, as the Apostle speaks;
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there is a change in the minde that was not there before, and therefore saith the same Apostle, If ye through the Spirit do mortifie the deeds of the body, ye shall live;
there is a change in the mind that was not there before, and Therefore Says the same Apostle, If you through the Spirit do mortify the Deeds of the body, you shall live;
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not only restraine the act, but mortifie the disposition; this is the effect of renuing grace. not only restrain the act, but mortify the disposition; this is the Effect of renewing grace.
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2. Restraining grace makes a natural man refrain from sin more because of the severity of the law which condemnes,
2. Restraining grace makes a natural man refrain from since more Because of the severity of the law which condemns,
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then because of the purity of the law which forbids sin. And this is it which Austin speaks of;
then Because of the purity of the law which forbids since. And this is it which Austin speaks of;
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sayes he, That man which feares hell, he doth not fear to sinne, but fears to burne;
Says he, That man which fears hell, he does not Fear to sin, but fears to burn;
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but that man fears to sinne, that feares sinne as he would fear hell. Restraining grace never makes a man thus fear sin;
but that man fears to sin, that fears sin as he would Fear hell. Restraining grace never makes a man thus Fear since;
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but renuing grace doth, and therefore saith the Psalmist, Because, sayes he, thy Word is very pure, therefore thy servant loveth it.
but renewing grace does, and Therefore Says the Psalmist, Because, Says he, thy Word is very pure, Therefore thy servant loves it.
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It is not only a threatening Word against sin, but a pure Word, which forbids sinne.
It is not only a threatening Word against since, but a pure Word, which forbids sin.
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3. Restraining grace it doth only make a man forbear grosse and palpable sins; but doth not reach to any abstinence from secret and inward evils.
3. Restraining grace it does only make a man forbear gross and palpable Sins; but does not reach to any abstinence from secret and inward evils.
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Outward restraint doth not reach to inward sinnes. Natural conscience may see sinnes that are more grosse;
Outward restraint does not reach to inward Sins. Natural conscience may see Sins that Are more gross;
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that as we have a sight of the stars, in a bright night we may see the smallest starres,
that as we have a sighed of the Stars, in a bright night we may see the Smallest Stars,
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but in a dark night we can only see those that are of a greater magnitude:
but in a dark night we can only see those that Are of a greater magnitude:
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Thus it is with restraint which comes from natural conscience, it only keeps in those sinnes which are of a more grosse nature;
Thus it is with restraint which comes from natural conscience, it only keeps in those Sins which Are of a more gross nature;
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whereas we are to mortifie our sinful and inordinate affections;
whereas we Are to mortify our sinful and inordinate affections;
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and thus the Apostle Paul commands, Mortifie (sayes he) your members that are upon the earth, fornication, unclcannesse, inordinate affection, evil concupiscence, and covetousnesse, which is idolatry.
and thus the Apostle Paul commands, Mortify (Says he) your members that Are upon the earth, fornication, unclcannesse, inordinate affection, evil concupiscence, and covetousness, which is idolatry.
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Here you see that not only the act, but the disposition; and not only irregular actions, but inordinate affections are forbidden;
Here you see that not only the act, but the disposition; and not only irregular actions, but inordinate affections Are forbidden;
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and hereupon it was that Hezekiah he humbled himselfe for the pride of his heart; and David also for the pride of his heart in numbering the people.
and hereupon it was that Hezekiah he humbled himself for the pride of his heart; and David also for the pride of his heart in numbering the people.
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4. Restrained corruption it is unwillingly left; a man doth unwillingly leave that sinne he is kept from;
4. Restrained corruption it is unwillingly left; a man does unwillingly leave that sin he is kept from;
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and this is hinted to us by that expression concerning Abimelech in Gen. 20.6. where the Lord said, I also withheld thee from sinning against me;
and this is hinted to us by that expression Concerning Abimelech in Gen. 20.6. where the Lord said, I also withheld thee from sinning against me;
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the word notes a forwardnesse on Abimelech his part to commit fornication with Abrahams wife.
the word notes a forwardness on Abimelech his part to commit fornication with Abrahams wife.
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Restraining grace makes a man leave his sinnes as unwillingly as a man that leaves his wife and children, countrey and estate;
Restraining grace makes a man leave his Sins as unwillingly as a man that leaves his wife and children, country and estate;
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he leaves these with much regret, and bids them farewell with tears in his eyes, and sorrow in his heart;
he leaves these with much regret, and bids them farewell with tears in his eyes, and sorrow in his heart;
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but a man that hath renuing grace he is kept from sinne willingly;
but a man that hath renewing grace he is kept from sin willingly;
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he is as willing to leave a lust as a slave the gally, a prisoner the dungeon, or a begger his rags;
he is as willing to leave a lust as a slave the galley, a prisoner the dungeon, or a beggar his rags;
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whereas a wicked man still in his natural contion doth as unwillingly leave his sin, as Abraham did put Hagar and Ishmael out of dores, Gen. 21.11. and as Phaltiel did take his leave of Michal, 2 Sam. 3.16.
whereas a wicked man still in his natural contion does as unwillingly leave his since, as Abraham did put Hagar and Ishmael out of doors, Gen. 21.11. and as Phaltiel did take his leave of Michal, 2 Sam. 3.16.
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where it is said that he followed her weeping; even as the mariner doth cast his goods over board in a storme, because he cannot help it.
where it is said that he followed her weeping; even as the mariner does cast his goods over board in a storm, Because he cannot help it.
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5. Restraining grace though it keep a man from the act, yet it stirres up a more vehement eagernesse to commit that sinne when the restraint is over;
5. Restraining grace though it keep a man from the act, yet it stirs up a more vehement eagerness to commit that sin when the restraint is over;
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though the act be suspended, yet the desire is increased.
though the act be suspended, yet the desire is increased.
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Just as it is with a river, the more it is dammed up, with the force and violence it will returne greater to its former course:
Just as it is with a river, the more it is dammed up, with the force and violence it will return greater to its former course:
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so restrained corruption, when the restraint is over, will returne upon a man with the greater eagernesse.
so restrained corruption, when the restraint is over, will return upon a man with the greater eagerness.
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And as it is with a Smiths forge, if ye cast much water upon it, it will quench the fire;
And as it is with a Smiths forge, if you cast much water upon it, it will quench the fire;
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but if you do but sprinkle some water, it causes the fire to burne the hotter:
but if you do but sprinkle Some water, it Causes the fire to burn the hotter:
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so it is with restraining grace, it lets the lust out with greater violence;
so it is with restraining grace, it lets the lust out with greater violence;
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renuing grace it suppresseth not only the act, but takes away the impetuous and eager desire of committing sinne.
renewing grace it suppresses not only the act, but Takes away the impetuous and eager desire of committing sin.
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6. Restraining grace it is but partial, whether you respect the subject, or the object.
6. Restraining grace it is but partial, whither you respect the Subject, or the Object.
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1. In respect of the subject, restraining grace it bindes but one part of a man, and leaves the other loose;
1. In respect of the Subject, restraining grace it binds but one part of a man, and leaves the other lose;
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it bindes the tongue, but not the hand; it bindes the hand, but not the ear and eye;
it binds the tongue, but not the hand; it binds the hand, but not the ear and eye;
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it bindes only one part of a man, and not another: But now renuing grace, it is universal, and reaches to th whole man;
it binds only one part of a man, and not Another: But now renewing grace, it is universal, and reaches to that Whole man;
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it is a throughout work, as the Apostle speaks, The very God of peace sanctifie you throughout, both in body, soul, and spirit;
it is a throughout work, as the Apostle speaks, The very God of peace sanctify you throughout, both in body, soul, and Spirit;
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the work of Regeneration is not a new tongue, or a new eare, but all is become new in a new heart.
the work of Regeneration is not a new tongue, or a new ear, but all is become new in a new heart.
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2. Restraining grace it is partial in that it reaches but to part of the object, as thus:
2. Restraining grace it is partial in that it reaches but to part of the Object, as thus:
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it reaches but to some sins, not to all; it keeps a man from one sin, and gives him scope to another:
it reaches but to Some Sins, not to all; it keeps a man from one since, and gives him scope to Another:
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But renuing grace it is universal; as it keeps under one sinne, so it will labour to keep under all sins;
But renewing grace it is universal; as it keeps under one sin, so it will labour to keep under all Sins;
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this is the particular and proper work of renuing grace, that a man is thereby inabled to have respect unto all Gods commandments. this is the particular and proper work of renewing grace, that a man is thereby enabled to have respect unto all God's Commandments.
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7. Restraining and renuing grace they differ in their ends, and that two wayes. 1. In regard of Gods end. 2. In regard of mans end.
7. Restraining and renewing grace they differ in their ends, and that two ways. 1. In regard of God's end. 2. In regard of men end.
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1. In regard of Gods end.
1. In regard of God's end.
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Gods end in giving restraining grace is to maintaine humane societies for the good of others;
God's end in giving restraining grace is to maintain humane societies for the good of Others;
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but Gods end in giving renuing grace is, that mans nature might be sanctified, and that man may be saved.
but God's end in giving renewing grace is, that men nature might be sanctified, and that man may be saved.
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2. They differ in regard of mans end.
2. They differ in regard of men end.
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As first the end of men that have restraining grace, is, that they may preserve their souls in safety;
As First the end of men that have restraining grace, is, that they may preserve their Souls in safety;
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but a godly mans end in keeping under sinne is, that he may keep the peace of his soul;
but a godly men end in keeping under sin is, that he may keep the peace of his soul;
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and this was Jabez his end; you finde it mentioned in 1 Chron. 4.10. He called upon the God of Israel, saying, Oh that thou wouldst blesse me indeed,
and this was Jabez his end; you find it mentioned in 1 Chronicles 4.10. He called upon the God of Israel, saying, O that thou Wouldst bless me indeed,
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and inlarge my coast, and that thy hand might be with me, and that thou wouldst keep me from evil that it may not grieve me! and enlarge my coast, and that thy hand might be with me, and that thou Wouldst keep me from evil that it may not grieve me!
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A godly man aimes at the peace and purity of his soul; A godly man aims At the peace and purity of his soul;
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but a wicked mans end is, only that he might have his soul not disturbed by the present trouble for sin,
but a wicked men end is, only that he might have his soul not disturbed by the present trouble for since,
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and condemned for the desert of sin.
and condemned for the desert of since.
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For the Use of this point, I shall first give you some general Positions, about the Spirits keeping of men from sin,
For the Use of this point, I shall First give you Some general Positions, about the Spirits keeping of men from since,
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and then shall give you some particular Instructions.
and then shall give you Some particular Instructions.
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Seeing that the Spirit of God doth often keep regenerate men that they cannot do the evill they would; Then
Seeing that the Spirit of God does often keep regenerate men that they cannot do the evil they would; Then
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1. You may gather hence, that a man is not able to keep himself.
1. You may gather hence, that a man is not able to keep himself.
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Hence Christ prayes to his Father for his people, not that he would take them out of the world,
Hence christ prays to his Father for his people, not that he would take them out of the world,
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but keep them from the evil: We are not able to keep our selves; but keep them from the evil: We Are not able to keep our selves;
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and this the Prophet Jeremiah acknowledgeth, saying, O Lord, I know that the way of man is not in himselfe:
and this the Prophet Jeremiah acknowledgeth, saying, Oh Lord, I know that the Way of man is not in himself:
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it is not in man that walkech to direct his steps. We cannot keep our selves from do committing evil. it is not in man that walkech to Direct his steps. We cannot keep our selves from doe committing evil.
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2. The Spirits keeping of us from evil, doth not exclude our care and endeavour to keep our selves.
2. The Spirits keeping of us from evil, does not exclude our care and endeavour to keep our selves.
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The Lord he makes a gracious Promise, that he will keep the feet of his servants;
The Lord he makes a gracious Promise, that he will keep the feet of his Servants;
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and yet the Scripture tells you, that it is their care, and their duty also, to make streight paths for their feet,
and yet the Scripture tells you, that it is their care, and their duty also, to make straight paths for their feet,
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and to ponder the path of our feet, as Solomon expresseth it. and to ponder the path of our feet, as Solomon Expresses it.
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Hence you finde in Scripture, Promises not only of what God will do, and of Christs Prayer that you may be delivered from evil;
Hence you find in Scripture, Promises not only of what God will do, and of Christ Prayer that you may be Delivered from evil;
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but of the practice of the godly, and their care in keeping themselves; and this is their duty, He that is begotten of God keepeth himself;
but of the practice of the godly, and their care in keeping themselves; and this is their duty, He that is begotten of God Keepeth himself;
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and as the same Apostle saith, Little children, keep your selves.
and as the same Apostle Says, Little children, keep your selves.
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We must not trust so in Gods keeping of us as to be idle, but we must labour to keep our selves,
We must not trust so in God's keeping of us as to be idle, but we must labour to keep our selves,
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as the Psalmist did, who kept himself from his iniquity.
as the Psalmist did, who kept himself from his iniquity.
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3. It is a great evidence of integrity and sincerity of heart, when men labour to keep themselves from inward and constitution-sins, 3. It is a great evidence of integrity and sincerity of heart, when men labour to keep themselves from inward and constitution-sins,
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as well as from grosse sins; and this David did, He kept himself from his iniquity;
as well as from gross Sins; and this David did, He kept himself from his iniquity;
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that is, from those sins which by constitution he was inclined to; and this was an argument of his great sincerity.
that is, from those Sins which by constitution he was inclined to; and this was an argument of his great sincerity.
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4 Consider, that though the Spirit of God doth keep regenerate men from doing the evil they would,
4 Consider, that though the Spirit of God does keep regenerate men from doing the evil they would,
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yet the inclination and will to do any evil, doth make us guilty in the sight of God,
yet the inclination and will to do any evil, does make us guilty in the sighed of God,
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as if we had actually done it.
as if we had actually done it.
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That in Scripture sense is said to be done, that is either purposed or intended to be done.
That in Scripture sense is said to be done, that is either purposed or intended to be done.
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A notable passage to this purpose you have in Josh. 24.9. where it is said, that Balack King of Moab waged warre against Israel;
A notable passage to this purpose you have in Josh. 24.9. where it is said, that Balak King of Moab waged war against Israel;
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and yet if you read the History, in the 22.23. and 24. chapters of Numbers, you shall not read one word of any such war;
and yet if you read the History, in the 22.23. and 24. Chapters of Numbers, you shall not read one word of any such war;
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Now the reconciliation of these two places are easie;
Now the reconciliation of these two places Are easy;
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Balack did not actually wage warre against Israel, but he did intend so to do, and therefore he hired Balaam to curse the people;Balak did not actually wage war against Israel, but he did intend so to do, and Therefore he hired balaam to curse the people;
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and then, saith he, I shall prevaile. I mention this to this purpose, that you may not think your selves guiltlesse,and then, Says he, I shall prevail. I mention this to this purpose, that you may not think your selves guiltless,
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so ye keep out of the act of sin;
so you keep out of the act of since;
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but if so be you have a will, and an inclination to those evils, you will be found guilty before God;
but if so be you have a will, and an inclination to those evils, you will be found guilty before God;
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and hereupon it is that Christ tells us, that He that is angry with his brother without a cause, is guilty of murther;
and hereupon it is that christ tells us, that He that is angry with his brother without a cause, is guilty of murder;
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and he that looks after a woman to lust on her, hath committed adultery already in his heart. and he that looks After a woman to lust on her, hath committed adultery already in his heart.
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This Position may greatly humble us; we are guilty of many actual sins which we have committed; This Position may greatly humble us; we Are guilty of many actual Sins which we have committed;
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and we are guilty of many sins, which though we have not acted, yet have they been in our purposes and intentions,
and we Are guilty of many Sins, which though we have not acted, yet have they been in our Purposes and intentions,
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and these the Law of God will judge.
and these the Law of God will judge.
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5. Judge not thy self to be righteous and gracious, by bare restraints from sin in particular actions;
5. Judge not thy self to be righteous and gracious, by bore restraints from since in particular actions;
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but if you would judge your selves, judge by the ordinary course of your lives.
but if you would judge your selves, judge by the ordinary course of your lives.
cc-acp cs pn22 vmd vvi po22 n2, vvb p-acp dt j n1 pp-f po22 n2.
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It is possible that in a particular act a good man may not be kept from that sin, from which a wicked man may;
It is possible that in a particular act a good man may not be kept from that since, from which a wicked man may;
pn31 vbz j cst p-acp dt j n1 dt j n1 vmb xx vbi vvn p-acp d n1, p-acp r-crq dt j n1 vmb;
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and it is possible that a wicked man may do that good, which a godly man may not be able to do:
and it is possible that a wicked man may do that good, which a godly man may not be able to do:
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Now you are not to judge of your selves by particular acts, but by the constant course of your lives;
Now you Are not to judge of your selves by particular acts, but by the constant course of your lives;
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for if you should do otherwise, you would condemn the generation of the just.
for if you should do otherwise, you would condemn the generation of the just.
c-acp cs pn22 vmd vdi av, pn22 vmd vvi dt n1 pp-f dt j.
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I shall give an example, by comparing together good King David, and wicked King Abimelech, they were both tempted to the same sin;
I shall give an Exampl, by comparing together good King David, and wicked King Abimelech, they were both tempted to the same since;
pns11 vmb vvi dt n1, p-acp vvg av j n1 np1, cc j n1 np1, pns32 vbdr d vvn p-acp dt d n1;
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and should you have guessed at these two men by their particular restraints, you would have taken Abimelech for the good King,
and should you have guessed At these two men by their particular restraints, you would have taken Abimelech for the good King,
cc vmd pn22 vhi vvn p-acp d crd n2 p-acp po32 j n2, pn22 vmd vhi vvn np1 p-acp dt j n1,
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and David for the bad King.
and David for the bad King.
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Abimelech in his restraint was far better then David; it is said of Abimelech that he took Sarah; he did not know that she was Abrahams wife,Abimelech in his restraint was Far better then David; it is said of Abimelech that he took Sarah; he did not know that she was Abrahams wife,
np1 p-acp po31 n1 vbds av-j jc cs np1; pn31 vbz vvn pp-f np1 cst pns31 vvd np1; pns31 vdd xx vvi cst pns31 vbds npg1 n1,
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but David did know that Bathsheba was the wife of Ʋriah; and then further, Abimelech the Heathen King,
but David did know that Bathsheba was the wife of Ʋriah; and then further, Abimelech the Heathen King,
cc-acp np1 vdd vvi d np1 vbds dt n1 pp-f np1; cc av av-jc, np1 dt j-jn n1,
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though he had Sarah in the house, yet the Scripture tells you he did not defile her:
though he had Sarah in the house, yet the Scripture tells you he did not defile her:
cs pns31 vhd np1 p-acp dt n1, av dt n1 vvz pn22 pns31 vdd xx vvi pno31:
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but David took Bathsheba into his house, and was actually unclean with her:
but David took Bathsheba into his house, and was actually unclean with her:
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Now should you look upon these two men in this particular case, you would judge Abimelech to be the gracious King, and David the Heathen King.
Now should you look upon these two men in this particular case, you would judge Abimelech to be the gracious King, and David the Heathen King.
av vmd pn22 vvi p-acp d crd n2 p-acp d j n1, pn22 vmd vvi np1 pc-acp vbi dt j n1, cc np1 dt j-jn n1.
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— But now if you look upon David in the ordinary course of his life, he was far better then Abimelech; you are not therefore to passe a verdict upon any man that he is good or bad, by any particular act;
— But now if you look upon David in the ordinary course of his life, he was Far better then Abimelech; you Are not Therefore to pass a verdict upon any man that he is good or bad, by any particular act;
— cc-acp av cs pn22 vvb p-acp np1 p-acp dt j n1 pp-f po31 n1, pns31 vbds av-j jc cs np1; pn22 vbr xx av pc-acp vvi dt n1 p-acp d n1 cst pns31 vbz j cc j, p-acp d j n1;
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that as it is a rule in Philosophy, that one act doth not denominate;
that as it is a Rule in Philosophy, that one act does not denominate;
cst c-acp pn31 vbz dt n1 p-acp n1, cst pi n1 vdz xx vvi;
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so when you go to judge of men you must not look upon a particular act,
so when you go to judge of men you must not look upon a particular act,
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but upon the general scope and current of their lives. The high way of the righteous is to depart from evil.
but upon the general scope and current of their lives. The high Way of the righteous is to depart from evil.
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The second Use is of Instruction, and first to regenerate men, who have the renewing work of the Spirit.
The second Use is of Instruction, and First to regenerate men, who have the renewing work of the Spirit.
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There are these three Instructions I would have you to learne:
There Are these three Instructions I would have you to Learn:
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1. Blesse God that ever you have been crossed in the doing of those sins which you would have committed.
1. Bless God that ever you have been crossed in the doing of those Sins which you would have committed.
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How near the brink of many a sin hath many a godly man been at,
How near the brink of many a since hath many a godly man been At,
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when an occasion and an inclination hath met together, but God hath put in a restraint? O blesse God, it is the greatest mercy next converting grace.
when an occasion and an inclination hath met together, but God hath put in a restraint? O bless God, it is the greatest mercy next converting grace.
c-crq dt n1 cc dt n1 vhz vvn av, cc-acp np1 vhz vvn p-acp dt n1? sy vvb np1, pn31 vbz dt js n1 ord vvg n1.
(30) sermon (DIV1)
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It was the prayer of Jabez, O that thou wouldest blesse me indeed! and O that thou wouldest keep me from evil!
It was the prayer of Jabez, Oh that thou Wouldst bless me indeed! and Oh that thou Wouldst keep me from evil!
pn31 vbds dt n1 pp-f np1, uh cst pns21 vmd2 vvi pno11 av! cc uh cst pns21 vmd2 vvi pno11 p-acp j-jn!
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let it be thy prayer also. Sometimes men are angry when they are kept from an intended sin;
let it be thy prayer also. Sometime men Are angry when they Are kept from an intended since;
vvb pn31 vbi po21 n1 av. av n2 vbr j c-crq pns32 vbr vvn p-acp dt j-vvn n1;
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and this is just as if a man going to execution, should be angry with a man for stopping him in his way:
and this is just as if a man going to execution, should be angry with a man for stopping him in his Way:
cc d vbz j c-acp cs dt n1 vvg p-acp n1, vmd vbi j p-acp dt n1 p-acp vvg pno31 p-acp po31 n1:
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Alas, poor man, thou art going to the execution of thy sin, if any stop thee, 'tis the saving of thy soul, at least the saving of thy peace, therefore blesse God.
Alas, poor man, thou art going to the execution of thy since, if any stop thee, it's the Saving of thy soul, At least the Saving of thy peace, Therefore bless God.
uh, j n1, pns21 vb2r vvg p-acp dt n1 pp-f po21 n1, cs d vvb pno21, pn31|vbz dt n-vvg pp-f po21 n1, p-acp ds dt n-vvg pp-f po21 n1, av vvb np1.
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How did David blesse God, when he intended to have cut off Nabal and all his family,
How did David bless God, when he intended to have Cut off Nabal and all his family,
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(30) sermon (DIV1)
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when Abigail came with smooth words and prevented him? O then, sayes he, Blessed be God, and blessed be thou,
when Abigail Come with smooth words and prevented him? O then, Says he, Blessed be God, and blessed be thou,
c-crq np1 vvd p-acp j n2 cc vvd pno31? sy av, vvz pns31, vvn vbb np1, cc vvn vbb pns21,
(30) sermon (DIV1)
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and blessed be the Counsel thou hast given me; and blessed be the Counsel thou hast given me;
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so it may be thou hast determined the Commission of a sin, with all circumstances which may further thee in the execution of it; so it may be thou hast determined the Commission of a since, with all Circumstances which may further thee in the execution of it;
av pn31 vmb vbi pns21 vh2 vvn dt n1 pp-f dt n1, p-acp d n2 r-crq vmb av-j pno21 p-acp dt n1 pp-f pn31;
(30) sermon (DIV1)
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and hath God stopped thee in thy way? what great cause hast thou to magnifie him?
and hath God stopped thee in thy Way? what great cause hast thou to magnify him?
cc vhz np1 vvn pno21 p-acp po21 n1? q-crq j n1 vh2 pns21 pc-acp vvi pno31?
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2. From hence gathet what cause the people of God have to suspect their own hearts,
2. From hence gathet what cause the people of God have to suspect their own hearts,
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lest they should carry them to such evils, which they think they should never have committed.
lest they should carry them to such evils, which they think they should never have committed.
cs pns32 vmd vvi pno32 p-acp d n2-jn, r-crq pns32 vvb pns32 vmd av-x vhi vvn.
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4787
Suppose the Spirit should be suspended, that it should not restrain thee, what evil wouldest thou not commit.
Suppose the Spirit should be suspended, that it should not restrain thee, what evil Wouldst thou not commit.
vvb dt n1 vmd vbi vvn, cst pn31 vmd xx vvi pno21, r-crq j-jn vmd2 pns21 xx vvi.
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There are Scripture-instances of godly men, who have fallen into those sins, that themselves never thought they should commit;
There Are Scriptural instances of godly men, who have fallen into those Sins, that themselves never Thought they should commit;
pc-acp vbr n2 pp-f j n2, r-crq vhb vvn p-acp d n2, cst px32 av-x vvd pns32 vmd vvi;
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and such sins which were repugnant to those graces wherein they were most excellent.
and such Sins which were repugnant to those graces wherein they were most excellent.
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— Abraham he was the eminentest man alive in his age for faith, and therefore was called the father of the faithful;
— Abraham he was the Eminentest man alive in his age for faith, and Therefore was called the father of the faithful;
— np1 pns31 vbds dt js n1 j p-acp po31 n1 p-acp n1, cc av vbds vvn dt n1 pp-f dt j;
(30) sermon (DIV1)
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now would any man think that Abraham should fall into unbelief; why? yes, he did;
now would any man think that Abraham should fallen into unbelief; why? yes, he did;
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(30) sermon (DIV1)
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for being distrustful of Gods Providence, he told two lies, one to Pharaoh King of Egypt, and the other to Abimelech King of Gerar. — Likewise Moses, the Scripture tell of him, that he was the meekest man upon earth, and yet he spake unadvisedly with his lips;
for being distrustful of God's Providence, he told two lies, one to Pharaoh King of Egypt, and the other to Abimelech King of Gerar. — Likewise Moses, the Scripture tell of him, that he was the Meekest man upon earth, and yet he spoke unadvisedly with his lips;
p-acp vbg j pp-f npg1 n1, pns31 vvd crd n2, pi p-acp np1 n1 pp-f np1, cc dt n-jn p-acp np1 n1 pp-f np1. — av np1, dt n1 vvb pp-f pno31, cst pns31 vbds dt js n1 p-acp n1, cc av pns31 vvd av-j p-acp po31 n2;
(30) sermon (DIV1)
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he fell into passion, which was that sin which was contrary to that grace, wherein he was most excellent.
he fell into passion, which was that since which was contrary to that grace, wherein he was most excellent.
pns31 vvd p-acp n1, r-crq vbds d n1 r-crq vbds j-jn p-acp d n1, c-crq pns31 vbds av-ds j.
(30) sermon (DIV1)
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— And so also Iob, whom the Scripture tells you was the most patient man on earth;
— And so also Job, whom the Scripture tells you was the most patient man on earth;
— cc av av np1, r-crq dt n1 vvz pn22 vbds dt av-ds j n1 p-acp n1;
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and of all sins Iob was most hurried to impatiency, insomuch that he bitterly curseth the day of his birth,
and of all Sins Job was most hurried to impatiency, insomuch that he bitterly Curseth the day of his birth,
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and the night in which it is said, A man-childe is conceived. and the night in which it is said, A Manchild is conceived.
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I name these examples to you, to let you see what cause you have to blesse God for the sin you have been prevented from,
I name these Examples to you, to let you see what cause you have to bless God for the since you have been prevented from,
pns11 vvb d n2 p-acp pn22, pc-acp vvi pn22 vvb r-crq n1 pn22 vhb pc-acp vvi np1 p-acp dt n1 pn22 vhb vbn vvn p-acp,
(30) sermon (DIV1)
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and what cause you have to suspect your hearts, if the Spirit of God withdraw from you.
and what cause you have to suspect your hearts, if the Spirit of God withdraw from you.
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And so Moses, he was noted to be the meekest man on earth, Numb. 12.3.
And so Moses, he was noted to be the Meekest man on earth, Numb. 12.3.
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And yet even this meek Moses is transported with passion, and he speaks unadvisedly with his mouth.
And yet even this meek Moses is transported with passion, and he speaks unadvisedly with his Mouth.
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3. Pray unto God for the Spirit to do its office in thy soul, that the Spirit may keep thee from doing the evil thou wouldest.
3. prey unto God for the Spirit to do its office in thy soul, that the Spirit may keep thee from doing the evil thou Wouldst.
crd n1 p-acp np1 p-acp dt n1 pc-acp vdi po31 n1 p-acp po21 n1, cst dt n1 vmb vvi pno21 p-acp vdg dt j-jn pns21 vmd2.
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We read of David, that he made this prayer, Lord, keep thy servant also from presumptuous sins.
We read of David, that he made this prayer, Lord, keep thy servant also from presumptuous Sins.
pns12 vvb pp-f np1, cst pns31 vvd d n1, n1, vvb po21 n1 av p-acp j n2.
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Thou hast need to pray that the Spirit may check and curb thy corruptions when thou art tempted to sin,
Thou hast need to pray that the Spirit may check and curb thy corruptions when thou art tempted to since,
pns21 vh2 n1 pc-acp vvi cst dt n1 vmb vvi cc vvi po21 n2 c-crq pns21 vb2r vvn p-acp n1,
(30) sermon (DIV1)
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because there is no man, though never so good, that can stand by his own strength,
Because there is no man, though never so good, that can stand by his own strength,
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though never so great, and thereby avoid an evil when he is tempted to it, though never so foule.
though never so great, and thereby avoid an evil when he is tempted to it, though never so foul.
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(30) sermon (DIV1)
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O therefore pray for preventing grace, that God would keep thee by his Spirit, that so thou mightest not do the works of the flesh.
O Therefore pray for preventing grace, that God would keep thee by his Spirit, that so thou Mightest not do the works of the Flesh.
sy av vvb p-acp vvg n1, cst np1 vmd vvi pno21 p-acp po31 n1, cst av pns21 vmd2 xx vdi dt n2 pp-f dt n1.
(30) sermon (DIV1)
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4807
And therefore Christ hath taught us to pray, Lord, deliver us from evil, viz. from that evil which we cannot of our selves avoid.
And Therefore christ hath taught us to pray, Lord, deliver us from evil, viz. from that evil which we cannot of our selves avoid.
cc av np1 vhz vvn pno12 pc-acp vvi, n1, vvb pno12 p-acp n-jn, n1 p-acp d n-jn r-crq pns12 vmbx pp-f po12 n2 vvi.
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Secondly, as this point refers to the unregenerate, who have only restraining grace to hinder them from sin:
Secondly, as this point refers to the unregenerate, who have only restraining grace to hinder them from since:
ord, c-acp d n1 vvz p-acp dt j, r-crq vhb j vvg n1 pc-acp vvi pno32 p-acp n1:
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Let even such consider what cause they have to blesse God for this mercy;
Let even such Consider what cause they have to bless God for this mercy;
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though they shall go to hell, yet they have cause to blesse God for restraining grace on earth;
though they shall go to hell, yet they have cause to bless God for restraining grace on earth;
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for though it will not make you good; yet it will and doth make you lesse evil;
for though it will not make you good; yet it will and does make you less evil;
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and though it cannot make you spiritual, yet it will make you good moral men.
and though it cannot make you spiritual, yet it will make you good moral men.
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By restraining grace a man may have this good. 1. He may not commit so many and great sins. 2. He may not incur so great punishment.
By restraining grace a man may have this good. 1. He may not commit so many and great Sins. 2. He may not incur so great punishment.
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3. He will bring the lesse scandal to Religion. 4. He will give the lesse bad example.
3. He will bring the less scandal to Religion. 4. He will give the less bad Exampl.
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2. Unto such who have restraining grace, I would give this caution, that you would not boast thereof;
2. Unto such who have restraining grace, I would give this caution, that you would not boast thereof;
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The Pharisee had restraining grace, but he made ill use thereof:
The Pharisee had restraining grace, but he made ill use thereof:
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(30) sermon (DIV1)
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I thank God, sayes he, I am no extortioner, nor no adulterer, nor as this Publicane is. I thank God, Says he, I am no extortioner, nor no adulterer, nor as this Publican is.
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(30) sermon (DIV1)
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Doth God restraine these sins in thee? do not thou boast in these restraints;
Does God restrain these Sins in thee? do not thou boast in these restraints;
vdz n1 vvi d n2 p-acp pno21? vdb xx pns21 vvi p-acp d n2;
(30) sermon (DIV1)
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who hath made a difference between thee and others? is it not God? therefore be not proud of it.
who hath made a difference between thee and Others? is it not God? Therefore be not proud of it.
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3. Take heed that you do not take restraining grace to be an evidence of renewing grace;
3. Take heed that you do not take restraining grace to be an evidence of renewing grace;
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(30) sermon (DIV1)
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and here I shall shew you twelve wayes, whereby you may be deceived: but of this in the following Sermon.
and Here I shall show you twelve ways, whereby you may be deceived: but of this in the following Sermon.
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(30) sermon (DIV1)
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SERMON XXVII.
SERMON XXVII.
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(31) sermon (DIV1)
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at Lawrence Jury. Lond. Feb. 16. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit,
At Lawrence Jury. Lond. Feb. 16. 1650. GAL. 5. verse 17. For the Flesh Lustiest against the Spirit,
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(31) sermon (DIV1)
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and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.
and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
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(31) sermon (DIV1)
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I Shall by Gods assistance in this Sermon finish this point;
I Shall by God's assistance in this Sermon finish this point;
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and there is only one question that depends upon the last caution I named in my last Sermon, which was, that you should not look upon the restraints of the Spirit in keeping you from sin, to be the saving and gracious work of the Spirit.
and there is only one question that depends upon the last caution I nam in my last Sermon, which was, that you should not look upon the restraints of the Spirit in keeping you from since, to be the Saving and gracious work of the Spirit.
cc pc-acp vbz av-j crd n1 cst vvz p-acp dt ord n1 pns11 vvn p-acp po11 ord n1, r-crq vbds, cst pn22 vmd xx vvi p-acp dt n2 pp-f dt n1 p-acp vvg pn22 p-acp n1, pc-acp vbi dt n-vvg cc j n1 pp-f dt n1.
(31) sermon (DIV1)
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And hereupon I shall answer this question, and shew you what other causes there may be, besides the renewing grace of the Spirit, that may keep wicked men from doing evil.
And hereupon I shall answer this question, and show you what other Causes there may be, beside the renewing grace of the Spirit, that may keep wicked men from doing evil.
cc av pns11 vmb vvi d n1, cc vvb pn22 r-crq j-jn n2 a-acp vmb vbi, p-acp dt vvg n1 pp-f dt n1, cst vmb vvi j n2 p-acp vdg n-jn.
(31) sermon (DIV1)
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1. Men may be kept from wickednesse, from the power which a religious education hath had on them while they were young;
1. Men may be kept from wickedness, from the power which a religious education hath had on them while they were young;
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(31) sermon (DIV1)
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when you are under the tuition of Parents or Masters, or Governours, this may restrain men from doing much evil.
when you Are under the tuition of Parents or Masters, or Governors, this may restrain men from doing much evil.
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You have an instance hereof in King Jehoash; He did that which was right in the sight of the Lord all the dayes wherein Jehoiada the Priest instructed him: You have an instance hereof in King Jehoash; He did that which was right in the sighed of the Lord all the days wherein Jehoiada the Priest instructed him:
pn22 vhb dt n1 av p-acp n1 n1; pns31 vdd d r-crq vbds j-jn p-acp dt n1 pp-f dt n1 d dt n2 c-crq np1 dt n1 vvd pno31:
(31) sermon (DIV1)
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All the dayes his Uncle lived he walked in the wayes of the Lord; but assoon as ever he was dead, he fell to work wickednesse.
All the days his Uncle lived he walked in the ways of the Lord; but As soon as ever he was dead, he fell to work wickedness.
d dt n2 po31 n1 vvd pns31 vvd p-acp dt n2 pp-f dt n1; cc-acp av c-acp av pns31 vbds j, pns31 vvd pc-acp vvi n1.
(31) sermon (DIV1)
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Thus you read concerning Paul, that he was according to the Law blamelesse, that is, as to the outward letter;
Thus you read Concerning Paul, that he was according to the Law blameless, that is, as to the outward Letter;
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(31) sermon (DIV1)
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now how came he to be thus? why, sayes he, I am an Hebrew of the Hebrews, and touching the law a Pharisee;
now how Come he to be thus? why, Says he, I am an Hebrew of the Hebrews, and touching the law a Pharisee;
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(31) sermon (DIV1)
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that is, he was trained up in the Jewish religion, and the force of education had made Paul a man of a very good moral life.
that is, he was trained up in the Jewish Religion, and the force of education had made Paul a man of a very good moral life.
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(31) sermon (DIV1)
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And so the young man he saith to Christ that all the Commandments he had kept from his youth;
And so the young man he Says to christ that all the commandments he had kept from his youth;
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(31) sermon (DIV1)
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this was the power of education, Mark 10.19,20. A colt if he be never taken, nor tamed with bit nor bridle, will be a very savage and wilde creature all his life-time;
this was the power of education, Mark 10.19,20. A colt if he be never taken, nor tamed with bit nor bridle, will be a very savage and wild creature all his lifetime;
d vbds dt n1 pp-f n1, vvb crd. dt n1 cs pns31 vbb av-x vvn, ccx vvn p-acp n1 ccx n1, vmb vbi dt j j-jn cc j n1 d po31 n1;
(31) sermon (DIV1)
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and if you let him runne too long, he will hardly be tamed at all;
and if you let him run too long, he will hardly be tamed At all;
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(31) sermon (DIV1)
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but if you take up a colt when he is young, though he be wilde by nature,
but if you take up a colt when he is young, though he be wild by nature,
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(31) sermon (DIV1)
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yet by breaking of him, you will make him fit for service.
yet by breaking of him, you will make him fit for service.
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(31) sermon (DIV1)
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It is true, religion doth not runne in a blood, yet the profession of it may;
It is true, Religion does not run in a blood, yet the profession of it may;
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(31) sermon (DIV1)
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and this may be one cause why men do not the evil they would, because a religious education hath a power to keep them back;
and this may be one cause why men do not the evil they would, Because a religious education hath a power to keep them back;
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(31) sermon (DIV1)
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yet this falls far short of renuing grace.
yet this falls Far short of renewing grace.
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(31) sermon (DIV1)
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2. Disability of body, whether through age or sickness, may be a meanes to restraine men from many sinnes:
2. Disability of body, whither through age or sickness, may be a means to restrain men from many Sins:
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(31) sermon (DIV1)
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Ambrose calls diseases the shops of vertue. Indeed sicknesse it is a prison, but not a grave to sinne;Ambrose calls diseases the shops of virtue. Indeed sickness it is a prison, but not a grave to sin;
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(31) sermon (DIV1)
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it is only mortification which is a slaughter-house to sinne, sicknesse keeps sinne in;
it is only mortification which is a slaughterhouse to sin, sickness keeps sin in;
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(31) sermon (DIV1)
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when men are fastened to their beds, and when their bones are made to rattle in their skin, they have then no pleasure,
when men Are fastened to their Beds, and when their bones Are made to rattle in their skin, they have then no pleasure,
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(31) sermon (DIV1)
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nor leisure left them to think of Luxurious excesse:
nor leisure left them to think of Luxurious excess:
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(31) sermon (DIV1)
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Thus we see in Abimelech, how God kept him by laying some sicknesse or other upon him.
Thus we see in Abimelech, how God kept him by laying Some sickness or other upon him.
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(31) sermon (DIV1)
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This you see by comparing Gen. 20.6. with the 17. ver. of that Chapter. In ver. 6. God told Abimelech, that he withheld him from sinne; This you see by comparing Gen. 20.6. with the 17. ver. of that Chapter. In ver. 6. God told Abimelech, that he withheld him from sin;
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(31) sermon (DIV1)
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there it is only said in the generall, that God restrained him; but in ver. 17. is hinted the manner how God did this;
there it is only said in the general, that God restrained him; but in ver. 17. is hinted the manner how God did this;
a-acp pn31 vbz av-j vvn p-acp dt n1, cst np1 vvd pno31; cc-acp p-acp fw-la. crd vbz vvn dt n1 c-crq np1 vdd d;
(31) sermon (DIV1)
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Abimelech would faine have defiled Abrahams wife;Abimelech would feign have defiled Abrahams wife;
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(31) sermon (DIV1)
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but God laid some disease upon him, and therefore it is said that Abraham prayed unto God, and God healed Abimelech.
but God laid Some disease upon him, and Therefore it is said that Abraham prayed unto God, and God healed Abimelech.
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(31) sermon (DIV1)
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Rivet upon these words saith, that assoone as ever he took Sarah into his house, God smote him with a sore sicknesse, Rivet upon these words Says, that As soon as ever he took Sarah into his house, God smote him with a soar sickness,
np1 p-acp d n2 vvz, cst av c-acp av pns31 vvd np1 p-acp po31 n1, np1 vvd pno31 p-acp dt j n1,
(31) sermon (DIV1)
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so that he was not able to commit folly with her: And he gives this reason;
so that he was not able to commit folly with her: And he gives this reason;
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(31) sermon (DIV1)
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because Isaac was the promised seed;
Because Isaac was the promised seed;
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(31) sermon (DIV1)
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and if Abimelech should have laine with Sarah, the childe would have been thought Abimelech 's,
and if Abimelech should have lain with Sarah, the child would have been Thought Abimelech is,
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(31) sermon (DIV1)
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and not Abrahams; and therefore God did send some exquisite disease upon him, that so he might be disabled to his intended folly.
and not Abrahams; and Therefore God did send Some exquisite disease upon him, that so he might be disabled to his intended folly.
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3. Outward meannesse and poverty of a mans present condition, is a cause to hinder many men from sinne;
3. Outward meanness and poverty of a men present condition, is a cause to hinder many men from sin;
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(31) sermon (DIV1)
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whereas if they had wealth, they would work wickednesse with greedinesse. And this was Hazaels condition;
whereas if they had wealth, they would work wickedness with greediness. And this was Hazaels condition;
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(31) sermon (DIV1)
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while he was a servant, he could not then do much mischiefe, his outward condition was so mean that he had not opportunity and advantage, but when he came to be King in his Masters roome;
while he was a servant, he could not then do much mischief, his outward condition was so mean that he had not opportunity and advantage, but when he Come to be King in his Masters room;
cs pns31 vbds dt n1, pns31 vmd xx av vdi d n1, po31 j n1 vbds av j cst pns31 vhd xx n1 cc n1, p-acp c-crq pns31 vvd pc-acp vbi n1 p-acp po31 ng1 n1;
(31) sermon (DIV1)
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Then shalt thou burne the City, rip up women with childe, and dash children against the stones;
Then shalt thou burn the city, rip up women with child, and dash children against the stones;
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(31) sermon (DIV1)
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he never thought he should have been so bad; but when he came to be King he did this and much more:
he never Thought he should have been so bad; but when he Come to be King he did this and much more:
pns31 av-x vvd pns31 vmd vhi vbn av j; cc-acp c-crq pns31 vvd pc-acp vbi n1 pns31 vdd d cc av-d av-dc:
(31) sermon (DIV1)
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We may blesse God, as it is a common proverb, That curst cowes have but short hornes;
We may bless God, as it is a Common proverb, That cursed cows have but short horns;
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(31) sermon (DIV1)
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that wicked men are not sometimes rich men, and great in place and power, God many times so orders it, that men that have much evil in their natures, should not have opportunity to act it in their lives.
that wicked men Are not sometime rich men, and great in place and power, God many times so order it, that men that have much evil in their nature's, should not have opportunity to act it in their lives.
cst j n2 vbr xx av j n2, cc j p-acp n1 cc n1, np1 d n2 av n2 pn31, cst n2 cst vhb d j-jn p-acp po32 n2, vmd xx vhi n1 pc-acp vvi pn31 p-acp po32 n2.
(31) sermon (DIV1)
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4. Another way whereby men may be kept from sin, may be from the affrightment of a natural conscience;
4. another Way whereby men may be kept from since, may be from the affrightment of a natural conscience;
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Gods Spirit doth not only sometimes witnesse with the spirit in godly men, but also checks the spirits of wicked men;
God's Spirit does not only sometime witness with the Spirit in godly men, but also Checks the spirits of wicked men;
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and though a wicked man doth not forbeare to act sinne obedientially, with any respect to the command of God;
and though a wicked man does not forbear to act sin Obediently, with any respect to the command of God;
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(31) sermon (DIV1)
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yet he forbeares to sinne rationally, out of conviction from a natural conscience.
yet he forbears to sin rationally, out of conviction from a natural conscience.
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(31) sermon (DIV1)
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Natural conscience it is that which over-rules and swayes a wicked man, so that he shall not do the evil he would;
Natural conscience it is that which overrules and sways a wicked man, so that he shall not do the evil he would;
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(31) sermon (DIV1)
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the Gentiles, having not the law; as the Apostle saith, that is the written law, yet they do by nature the things contained in the law,
the Gentiles, having not the law; as the Apostle Says, that is the written law, yet they do by nature the things contained in the law,
dt n2-j, vhg xx dt n1; p-acp dt n1 vvz, cst vbz dt j-vvn n1, av pns32 vdb p-acp n1 dt n2 vvn p-acp dt n1,
(31) sermon (DIV1)
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and these having not the law, are a law unto themselves; and these having not the law, Are a law unto themselves;
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(31) sermon (DIV1)
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these Gentiles, though heathens, the Scripture sayes they were a law unto themselves, that is they have a conscience which is instead of a law to them.
these Gentiles, though Heathens, the Scripture Says they were a law unto themselves, that is they have a conscience which is instead of a law to them.
d n2-j, cs n2-jn, dt n1 vvz pns32 vbdr dt n1 p-acp px32, cst vbz pns32 vhb dt n1 r-crq vbz av pp-f dt n1 p-acp pno32.
(31) sermon (DIV1)
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5. The feare which is implanted in men of humane lawes, and penal statutes is another meanes to keep men from much sinne;
5. The Fear which is implanted in men of humane laws, and penal statutes is Another means to keep men from much sin;
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(31) sermon (DIV1)
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when a divine law cannot bear sway with a wicked mans conscience, a humane law will restraine his practice;
when a divine law cannot bear sway with a wicked men conscience, a humane law will restrain his practice;
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(31) sermon (DIV1)
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if it were not so, how many murthers would there be, were it not more for venturing their neck•, then their souls? It is a mercy to have good lawes in a Nation,
if it were not so, how many murders would there be, were it not more for venturing their neck•, then their Souls? It is a mercy to have good laws in a nation,
cs pn31 vbdr xx av, c-crq d n2 vmd pc-acp vbi, vbdr pn31 xx dc p-acp vvg po32 n1, av po32 n2? pn31 vbz dt n1 pc-acp vhi j n2 p-acp dt n1,
(31) sermon (DIV1)
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because they restraine men from the practice of evil, when the law of God hath not a sway upon mens consciences.
Because they restrain men from the practice of evil, when the law of God hath not a sway upon men's Consciences.
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(31) sermon (DIV1)
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You finde in Scripture how men have been restrained meerly upon this account;
You find in Scripture how men have been restrained merely upon this account;
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(31) sermon (DIV1)
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the favourites of Nebuchadnezzar King of Babylon informing against Shadrach, Meshech, and Abednego, touching their God, there was an order made that the three children should be cast into the fiery furnace,
the favourites of Nebuchadnezzar King of Babylon informing against Shadrach, Meshech, and Abednego, touching their God, there was an order made that the three children should be cast into the fiery furnace,
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(31) sermon (DIV1)
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and that it should be seven times more hotter then formerly;
and that it should be seven times more hotter then formerly;
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(31) sermon (DIV1)
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well, they were cast in, and the story tells you, that they walked in the fire as in a pleasant roome.
well, they were cast in, and the story tells you, that they walked in the fire as in a pleasant room.
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(31) sermon (DIV1)
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Now this did so convince the King and his Nobles, that the King made this law,
Now this did so convince the King and his Nobles, that the King made this law,
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(31) sermon (DIV1)
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and sent out this Edict, that every People, Nation, and language which spake any thing amisse against the God of Shadrach, Meshech, and Abednego, they shall be cut in pieces,
and sent out this Edict, that every People, nation, and language which spoke any thing amiss against the God of Shadrach, Meshech, and Abednego, they shall be Cut in Pieces,
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(31) sermon (DIV1)
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and their houses be made a dunghill;
and their houses be made a dunghill;
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(31) sermon (DIV1)
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here was a humane law, and this did so quell, and awe the people, that though they did raile against the God of Shadrach, Meshech, and Abednego before, yet now they were silent:
Here was a humane law, and this did so quell, and awe the people, that though they did rail against the God of Shadrach, Meshech, and Abednego before, yet now they were silent:
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I only mention this to shew what force and power a humane law hath to restraine the sin of wicked men.
I only mention this to show what force and power a humane law hath to restrain the since of wicked men.
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(31) sermon (DIV1)
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6. Men may be kept from sin, meerly by the presence and example of good men among whom they live;
6. Men may be kept from since, merely by the presence and Exampl of good men among whom they live;
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who do take notice of, and observe their wayes.
who do take notice of, and observe their ways.
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(31) sermon (DIV1)
809
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4888
I remember that it is reported as a proverb among the Romanes, they will say, Take heed, Cato beholds you.
I Remember that it is reported as a proverb among the Romans, they will say, Take heed, Cato beholds you.
pns11 vvb cst pn31 vbz vvn p-acp dt n1 p-acp dt njp2, pns32 vmb vvi, vvb n1, np1 vvz pn22.
(31) sermon (DIV1)
809
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Cato who was esteemed a good man, and being so esteemed, when any man was doing evil, this was their Proverb, Take heed, Cato sees you.Cato who was esteemed a good man, and being so esteemed, when any man was doing evil, this was their Proverb, Take heed, Cato sees you.
np1 r-crq vbds vvn dt j n1, cc vbg av vvn, c-crq d n1 vbds vdg n-jn, d vbds po32 n1, vvb n1, np1 vvz pn22.
(31) sermon (DIV1)
809
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4890
And thus you finde in Scripture concerning Herod, that he feared John, knowing that he was a just man,
And thus you find in Scripture Concerning Herod, that he feared John, knowing that he was a just man,
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(31) sermon (DIV1)
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4891
and an holy, and observed him. and an holy, and observed him.
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(31) sermon (DIV1)
809
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4892
We have a story in the book of Martyrs in the beginning of the first vollume, concerning John the Evangelist who wrote the Revelation; We have a story in the book of Martyrs in the beginning of the First volume, Concerning John the Evangelist who wrote the Revelation;
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(31) sermon (DIV1)
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4893
as he was riding upon the high way, a company of thieves met with him;
as he was riding upon the high Way, a company of thieves met with him;
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(31) sermon (DIV1)
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and it so happened that the Captain of these thieves was a youth which lived under John 's Ministery;
and it so happened that the Captain of these thieves was a youth which lived under John is Ministry;
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(31) sermon (DIV1)
809
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and though John hardly knew him, yet he knew Iohn; and it is said, when he saw the old man, he ran away;
and though John hardly knew him, yet he knew John; and it is said, when he saw the old man, he ran away;
cc cs np1 av vvd pno31, av pns31 vvd np1; cc pn31 vbz vvn, c-crq pns31 vvd dt j n1, pns31 vvd av;
(31) sermon (DIV1)
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4896
the guilt of his conscience did so recoile upon him, and the presence of Iohn, that he ranne away, not daring to act his accustomed wickednesse.
the guilt of his conscience did so recoil upon him, and the presence of John, that he ran away, not daring to act his accustomed wickedness.
dt n1 pp-f po31 n1 vdd av vvi p-acp pno31, cc dt n1 pp-f np1, cst pns31 vvd av, xx vvg pc-acp vvi po31 j-vvn n1.
(31) sermon (DIV1)
809
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4897
To this purpose is that of the Apostle Paul, It is good to be zealously affected alwayes in a good thing,
To this purpose is that of the Apostle Paul, It is good to be zealously affected always in a good thing,
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(31) sermon (DIV1)
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4898
and not only when I am present with you. It intimates that whilest Paul was present, they walked marvellous well; and not only when I am present with you. It intimates that whilst Paul was present, they walked marvellous well;
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(31) sermon (DIV1)
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4899
but when he was absent, they then grew idle;
but when he was absent, they then grew idle;
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(31) sermon (DIV1)
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4900
the presence and example of good men is an occasion many times to keep others from sinne.
the presence and Exampl of good men is an occasion many times to keep Others from sin.
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(31) sermon (DIV1)
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4901
7. Men may be kept from sinne, from an heroicknesse of Spirit, and from the ingenuousnesse of a mans natural temper.
7. Men may be kept from sin, from an heroicknesse of Spirit, and from the ingenuousness of a men natural temper.
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(31) sermon (DIV1)
810
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4902
And thus Luther before conversion, whilst he was a Monk in the Church of Rome, yet he professes that then he was never tainted with covetousnesse; he was of so ingenuous a spirit, that such a sordid sinne did not cleave to him.
And thus Luther before conversion, while he was a Monk in the Church of Rome, yet he Professes that then he was never tainted with covetousness; he was of so ingenuous a Spirit, that such a sordid sin did not cleave to him.
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(31) sermon (DIV1)
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4903
And so Paul, he tells you of a natural gift which he had, which was continency.
And so Paul, he tells you of a natural gift which he had, which was continency.
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(31) sermon (DIV1)
810
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4904
Thus it is reported of Plutarch that he should say.
Thus it is reported of Plutarch that he should say.
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(31) sermon (DIV1)
810
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4905
I had rather you should say there is no such man in the world, then to say that Ps•tarch is either vaine, unjust, or unconstant; I had rather you should say there is no such man in the world, then to say that Ps•tarch is either vain, unjust, or unconstant;
pns11 vhd av-c pn22 vmd vvi a-acp vbz dx d n1 p-acp dt n1, cs pc-acp vvi cst ng1 vbz d j, j, cc j;
(31) sermon (DIV1)
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4906
the natural temper of the man did incline him to equity and justice.
the natural temper of the man did incline him to equity and Justice.
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(31) sermon (DIV1)
810
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4907
Paul speaking of the Gentiles sayes, that though they had not the Law, yet they did by nature the things contained in the Law; Paul speaking of the Gentiles Says, that though they had not the Law, yet they did by nature the things contained in the Law;
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(31) sermon (DIV1)
810
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4908
that is, by a refined nature.
that is, by a refined nature.
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(31) sermon (DIV1)
810
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4909
What is the reason that some men are passionate, and others not? the reason is not from renuing grace;
What is the reason that Some men Are passionate, and Others not? the reason is not from renewing grace;
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(31) sermon (DIV1)
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4910
but it is, because there is in some a more ingenuousnesse of spirit then in others;
but it is, Because there is in Some a more ingenuousness of Spirit then in Others;
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(31) sermon (DIV1)
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4911
and hereby many evils as to the act of them are restrained, though men be destitute of renuing grace.
and hereby many evils as to the act of them Are restrained, though men be destitute of renewing grace.
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(31) sermon (DIV1)
810
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4912
8. Wicked men they may be kept from doing evil, for feare of punishment, either temporal or eternal; sometimes fear of outward judgements:
8. Wicked men they may be kept from doing evil, for Fear of punishment, either temporal or Eternal; sometime Fear of outward Judgments:
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(31) sermon (DIV1)
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4913
and thus it was with the Egyptians; they cry, Let the Israelites go, or we are all dead men;
and thus it was with the egyptians; they cry, Let the Israelites go, or we Are all dead men;
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(31) sermon (DIV1)
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4914
depart they must, but not because God would have them go; nor yet out of love to the Isralites, but out of love to themselves;
depart they must, but not Because God would have them go; nor yet out of love to the Israelites, but out of love to themselves;
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(31) sermon (DIV1)
811
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4915
we are all dead men, if they be not free men.
we Are all dead men, if they be not free men.
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(31) sermon (DIV1)
811
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4916
So we read the High Priests and Pharisees, they would not kill Christ upon a feast-day, lest there should be an uproar among the people;
So we read the High Priests and Pharisees, they would not kill christ upon a Feast day, lest there should be an uproar among the people;
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(31) sermon (DIV1)
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4917
it was not love to Christ, but love to themselves.
it was not love to christ, but love to themselves.
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(31) sermon (DIV1)
811
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4918
So many Polititians they would do many injurious acts, were it not that they feared the people.
So many Politicians they would do many injurious acts, were it not that they feared the people.
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(31) sermon (DIV1)
811
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4919
9. The fear of hell, and Gods wrath, that may lie hard on the soul of a sinner,
9. The Fear of hell, and God's wrath, that may lie hard on the soul of a sinner,
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(31) sermon (DIV1)
812
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4920
and may keep him from doing wickednesse, fear of everlasting burnings.
and may keep him from doing wickedness, Fear of everlasting burnings.
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(31) sermon (DIV1)
812
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4921
To this purpose you have a notable passage of the Prophet Isaiah, The sinners in Sion, saies he, are afraid, fearfulnesse hath surprized the hypocrites;
To this purpose you have a notable passage of the Prophet Isaiah, The Sinners in Sion, Says he, Are afraid, fearfulness hath surprised the Hypocrites;
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(31) sermon (DIV1)
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4922
what? what's the matter? This is the reason, Who among us can dwell with devouring fire? who can dwell with everlasting barnings? The feare of Gods wrath made them afraid of sinne. what? what's the matter? This is the reason, Who among us can dwell with devouring fire? who can dwell with everlasting barnings? The Fear of God's wrath made them afraid of sin.
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(31) sermon (DIV1)
812
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4923
10. Hope of temporal and eternal reward may be another cause why men may forbear sinne.
10. Hope of temporal and Eternal reward may be Another cause why men may forbear sin.
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(31) sermon (DIV1)
813
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4924
And this was the conceit of that young man: What shall I do, that I may inherit eternal life! And this was the conceit of that young man: What shall I do, that I may inherit Eternal life!
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(31) sermon (DIV1)
813
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4925
Christ answers him, Thou knowest the Commandments, Do not kill, Do not commit adultery, Do not steale:
christ answers him, Thou Knowest the commandments, Do not kill, Do not commit adultery, Do not steal:
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(31) sermon (DIV1)
813
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4926
and he answers, All these have I kept from my youth;
and he answers, All these have I kept from my youth;
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(31) sermon (DIV1)
813
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4927
he had more regard to the reward then to the rule in his obedience of the Commmandments.
he had more regard to the reward then to the Rule in his Obedience of the commandments.
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(31) sermon (DIV1)
813
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4928
And thus Balaam his hope in a happy end did curb him that he did not commit an unrighteous act.
And thus balaam his hope in a happy end did curb him that he did not commit an unrighteous act.
cc av np1 po31 n1 p-acp dt j n1 vdd vvi pno31 cst pns31 vdd xx vvi dt j n1.
(31) sermon (DIV1)
813
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4929
Upon all these forementioned occasions wicked men may refraine from sinne; such who are wholly without any truth of grace.
Upon all these forementioned occasions wicked men may refrain from sin; such who Are wholly without any truth of grace.
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(31) sermon (DIV1)
813
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4930
The Use I shall make of this point shall be to wicked men, even to those who upon any of the forementioned grounds have been kept from sin.
The Use I shall make of this point shall be to wicked men, even to those who upon any of the forementioned grounds have been kept from since.
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(31) sermon (DIV1)
814
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4931
1. Hereby you have lesse sinne then others have, or then your selves would have had,
1. Hereby you have less sin then Others have, or then your selves would have had,
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(31) sermon (DIV1)
815
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4932
if you had been without restraining grace; though restraining grace in checking sinne do not make you good;
if you had been without restraining grace; though restraining grace in checking sin do not make you good;
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(31) sermon (DIV1)
815
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4933
yet it makes you lesse evil; though not holy and spiritual men, yet good moral men.
yet it makes you less evil; though not holy and spiritual men, yet good moral men.
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(31) sermon (DIV1)
815
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4934
2. Your punishment will be lesse then otherwise it would have been, in that God hath given you restraining grace to keep under sinne.
2. Your punishment will be less then otherwise it would have been, in that God hath given you restraining grace to keep under sin.
crd po22 n1 vmb vbi av-dc cs av pn31 vmd vhi vbn, p-acp cst np1 vhz vvn pn22 vvg n1 pc-acp vvi p-acp n1.
(31) sermon (DIV1)
816
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4935
A Heathen shall be punished lesse, that hath restraining grace, then a Christian which wants it.
A Heathen shall be punished less, that hath restraining grace, then a Christian which Wants it.
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(31) sermon (DIV1)
816
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4936
A sober Heathen shall be punished lesse then a drunken Christian.
A Sobrium Heathen shall be punished less then a drunken Christian.
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(31) sermon (DIV1)
816
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4937
3. Consider, that in keeping under sinne, you will not so fearfully break the peace of your consciences;
3. Consider, that in keeping under sin, you will not so fearfully break the peace of your Consciences;
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(31) sermon (DIV1)
817
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4938
open and grosse sinnes they lay the conscience open, and fill it with terrour and amazement;
open and gross Sins they lay the conscience open, and fill it with terror and amazement;
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(31) sermon (DIV1)
817
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4939
but the lesse thou actest sinne, the lesse shall thy conscience be troubled. 4. Hereby thou doest lesse scandal religion, then otherwise thou wouldest have done;
but the less thou actest sin, the less shall thy conscience be troubled. 4. Hereby thou dost less scandal Religion, then otherwise thou Wouldst have done;
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(31) sermon (DIV1)
817
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4940
lesser evils they give a scratch to the face of religion, but open sinnes they give religion a stab at the heart;
lesser evils they give a scratch to the face of Religion, but open Sins they give Religion a stab At the heart;
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(31) sermon (DIV1)
818
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4941
religion receives not so much disreputation by close hypocrites as by open prophanenesse. 5. Thou mightest do more hurt by thy sinnes example if God should leave thee, then now thou doest.
Religion receives not so much disreputation by close Hypocrites as by open profaneness. 5. Thou Mightest do more hurt by thy Sins Exampl if God should leave thee, then now thou dost.
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(31) sermon (DIV1)
818
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4942
Though thou art a bad man, yet if God restraine sinne in thee, thou doe•t not give so bad an example as otherwise thou wouldest do.
Though thou art a bad man, yet if God restrain sin in thee, thou doe•t not give so bad an Exampl as otherwise thou Wouldst do.
cs pns21 vb2r dt j n1, av cs np1 vvb n1 p-acp pno21, pns21 vm2 xx vvi av j dt n1 c-acp av pns21 vmd2 vdi.
(31) sermon (DIV1)
819
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4943
6. Who knows but that these smal beginnings of restraining grace may be a forerunner of renuing grace? thou which art restrained from evil,
6. Who knows but that these small beginnings of restraining grace may be a forerunner of renewing grace? thou which art restrained from evil,
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(31) sermon (DIV1)
820
Page 290
4944
though thou art at present wicked, who knows but that God may turne restraining grace into r•n•ing grace?
though thou art At present wicked, who knows but that God may turn restraining grace into r•n•ing grace?
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(31) sermon (DIV1)
820
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4945
The next Use shall be of comfort to godly men;
The next Use shall be of Comfort to godly men;
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(31) sermon (DIV1)
821
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4946
and truly there are many gracious hearts, which may upon what I have said, raise to themselves many fears and doubts;
and truly there Are many gracious hearts, which may upon what I have said, raise to themselves many fears and doubts;
cc av-j pc-acp vbr d j n2, r-crq vmb p-acp r-crq pns11 vhb vvn, vvb p-acp px32 d n2 cc n2;
(31) sermon (DIV1)
821
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4947
some such feare as this may be in the brests of many, and they may say,
Some such Fear as this may be in the breasts of many, and they may say,
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(31) sermon (DIV1)
821
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4948
Sir, you have been treating of the power of Gods Spirit, even in its common workings by restraining grace to keep under sinne in wicked men;
Sir, you have been treating of the power of God's Spirit, even in its Common workings by restraining grace to keep under sin in wicked men;
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(31) sermon (DIV1)
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4949
and some may say that they fall short not only of godly, but even of wicked men;
and Some may say that they fallen short not only of godly, but even of wicked men;
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(31) sermon (DIV1)
822
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4950
for a wicked man can refraine those sinnes which I cannot. This objection may come from the heart of many a good man;
for a wicked man can refrain those Sins which I cannot. This objection may come from the heart of many a good man;
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4951
and to this I shall lay down three or foure words by way of answer, and comfort, and so conclude all.
and to this I shall lay down three or foure words by Way of answer, and Comfort, and so conclude all.
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1. Consider, that to perceive the unbridled workings of sinne in your natures, doth not argue the increase of sinne;
1. Consider, that to perceive the unbridled workings of sin in your nature's, does not argue the increase of sin;
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but your increase of light, and tendernesse in conscience.
but your increase of Light, and tenderness in conscience.
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Paul while he was unconverted, thought himself alive, and in a very happy condition before he saw the spirituality of the Law; but when he was converted, When the Commandment came, sin revived, and then he died; Paul while he was unconverted, Thought himself alive, and in a very happy condition before he saw the spirituality of the Law; but when he was converted, When the Commandment Come, since revived, and then he died;
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that is, the Law coming in power upon his conscience he then saw sin alive, and yet then he was in a converted estate and in a happy condition.
that is, the Law coming in power upon his conscience he then saw since alive, and yet then he was in a converted estate and in a happy condition.
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(31) sermon (DIV1)
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As light breaking into a roome doth discover what wants and disorders are there, which were unknown, and unseen in the dark:
As Light breaking into a room does discover what Wants and disorders Are there, which were unknown, and unseen in the dark:
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so doth light breaking into the understanding, discover our spiritual wants.
so does Light breaking into the understanding, discover our spiritual Wants.
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(31) sermon (DIV1)
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2. Do not judge your selves to be in a bad estate, by the want of particular restraints under sinne;
2. Do not judge your selves to be in a bad estate, by the want of particular restraints under sin;
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but judge your selves by the powerful manifestations of habitual grace in your more ordinary and constant course and practice.
but judge your selves by the powerful manifestations of habitual grace in your more ordinary and constant course and practice.
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(31) sermon (DIV1)
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It may be one man can bridle his passion, but thou canst not; yet he may be a bad man, and thou a good man.
It may be one man can bridle his passion, but thou Canst not; yet he may be a bad man, and thou a good man.
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(31) sermon (DIV1)
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A traveller perhaps may sometimes step into a wheel-tract, but his ordinary course is in the beaten road:
A traveller perhaps may sometime step into a wheel-tract, but his ordinary course is in the beaten road:
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so if thou fallest into sin, and wantest restraining grace, this may be thy falling into a wheele-tract;
so if thou Fallest into since, and Wantest restraining grace, this may be thy falling into a wheele-tract;
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(31) sermon (DIV1)
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thy ordinary way is the beaten path. It being the high way of the upright to depart from evil; thy ordinary Way is the beaten path. It being the high Way of the upright to depart from evil;
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yet now & then thou maist lose thy way. You are not to judge of your selves by particular acts of restraint.
yet now & then thou Mayest loose thy Way. You Are not to judge of your selves by particular acts of restraint.
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(31) sermon (DIV1)
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3. Though thou art overtaken with a sin when other men are not, who are worse then thy self;
3. Though thou art overtaken with a since when other men Are not, who Are Worse then thy self;
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(31) sermon (DIV1)
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yet consider, thou hast more temptations unto sin then other men have.
yet Consider, thou hast more temptations unto since then other men have.
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(31) sermon (DIV1)
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It is true, in some cases a godly mans sins they are more to be aggravated then a wicked mans,
It is true, in Some cases a godly men Sins they Are more to be aggravated then a wicked men,
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(31) sermon (DIV1)
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yet in other cases a godly mans sin is not so to be aggravated.
yet in other cases a godly men since is not so to be aggravated.
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(31) sermon (DIV1)
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The devil is more solicitous to tempt a godsy man to sin, then he is a wicked man.
The Devil is more solicitous to tempt a godsy man to since, then he is a wicked man.
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(31) sermon (DIV1)
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When the sons of God came together, the devil came also in the midst of them. He owes them a spite; When the Sons of God Come together, the Devil Come also in the midst of them. He owes them a spite;
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(31) sermon (DIV1)
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and therefore if they be now and then overtaken, they should not judge themselves by those particular acts,
and Therefore if they be now and then overtaken, they should not judge themselves by those particular acts,
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(31) sermon (DIV1)
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but by the constant course of their lives.
but by the constant course of their lives.
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(31) sermon (DIV1)
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4. Consider, though thou doest yield to a sinful act, yet if sin be not a Tyrant,
4. Consider, though thou dost yield to a sinful act, yet if since be not a Tyrant,
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(31) sermon (DIV1)
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nor a Lord over thee, thou hast no cause to fear.
nor a Lord over thee, thou hast no cause to Fear.
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(31) sermon (DIV1)
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Thou yieldest to sin as to an Ʋsurper, not as to thy Liege Lord; though thou wantest the restraint of the Spirit in some particular acts to keep thee from evil,
Thou yieldest to since as to an Ʋsurper, not as to thy Liege Lord; though thou Wantest the restraint of the Spirit in Some particular acts to keep thee from evil,
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(31) sermon (DIV1)
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yet if thou art kept by God from the reigning power of sin: be not discouraged, thou art in a happy condition.
yet if thou art kept by God from the reigning power of since: be not discouraged, thou art in a happy condition.
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(31) sermon (DIV1)
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5. Let this be your comfort;
5. Let this be your Comfort;
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though now and then thou canst not restraine the acts of sin, yet ere long thou shalt be a compleat conquerour over all thy sins;
though now and then thou Canst not restrain the acts of since, yet ere long thou shalt be a complete conqueror over all thy Sins;
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(31) sermon (DIV1)
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God shall tread down Satan under thy feet shortly;
God shall tread down Satan under thy feet shortly;
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now thou fightest with the devil hand to hand, but then thou shalt trample him under thy feet:
now thou fightest with the Devil hand to hand, but then thou shalt trample him under thy feet:
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(31) sermon (DIV1)
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and let this be your comfort, who have the Spirit lusting against the Flesh;
and let this be your Comfort, who have the Spirit lusting against the Flesh;
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your combate is but short, your victory is certaine, your conquest is great, and your reward, and Crown everlasting.
your combat is but short, your victory is certain, your conquest is great, and your reward, and Crown everlasting.
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(31) sermon (DIV1)
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I Have chosen this place of Scripture, intending through Gods assistance, to make many Sermons upon it, being a Text that affords us so much variety of matter;
I Have chosen this place of Scripture, intending through God's assistance, to make many Sermons upon it, being a Text that affords us so much variety of matter;
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(32) sermon (DIV1)
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but I shall not stand long upon any one particular Doctrine, because I would gladly end it, in some convenient time.
but I shall not stand long upon any one particular Doctrine, Because I would gladly end it, in Some convenient time.
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(32) sermon (DIV1)
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This Text may well be called A Christians Directory, to guide and direct him, in his ordinary course,
This Text may well be called A Christians Directory, to guide and Direct him, in his ordinary course,
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(32) sermon (DIV1)
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and walking through all the various mutations, vicissitudes & alterations, he may meet withall here in the world, whatsoever his condition be, here is matter of advice and Counsel for him.
and walking through all the various mutations, vicissitudes & alterations, he may meet withal Here in the world, whatsoever his condition be, Here is matter of Advice and Counsel for him.
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(32) sermon (DIV1)
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4987
If he meets with crosses, troubles and afflictions, then his duty is to weep as if he wept not;
If he meets with Crosses, Troubles and afflictions, then his duty is to weep as if he wept not;
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if he meet with a gale of prosperity, with an affluence and confluence of all outward happiness,
if he meet with a gale of Prosperity, with an affluence and confluence of all outward happiness,
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(32) sermon (DIV1)
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then his duty is to rejoyce as if he rejoyced not.
then his duty is to rejoice as if he rejoiced not.
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(32) sermon (DIV1)
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If he be a Tradesman, and by buying and selling, and trading in the world, he gets a great estate:
If he be a Tradesman, and by buying and selling, and trading in the world, he gets a great estate:
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(32) sermon (DIV1)
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then his duty is, to use his wealth so as if he possessed it not. And least these particular cases and directions should not reach every mans particular condition:
then his duty is, to use his wealth so as if he possessed it not. And lest these particular cases and directions should not reach every men particular condition:
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(32) sermon (DIV1)
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therefore the Apostle gives this generall rule to all that have any thing to do in the world,
Therefore the Apostle gives this general Rule to all that have any thing to do in the world,
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(32) sermon (DIV1)
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whether in one kind or other, that they that use this world, must use it, as not abusing of it, because the fashion of this world passeth away.
whither in one kind or other, that they that use this world, must use it, as not abusing of it, Because the fashion of this world passes away.
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(32) sermon (DIV1)
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Here you see what work I have cut out to you, which will afford abundance of matter, I shall only at present, make a short entrance into the first direction the Apostle here gives to those that meet with crosses and afflictions in the world,
Here you see what work I have Cut out to you, which will afford abundance of matter, I shall only At present, make a short Entrance into the First direction the Apostle Here gives to those that meet with Crosses and afflictions in the world,
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(32) sermon (DIV1)
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namely, that they that weep be as if they wept not. There is some disagreement in opinion amongst interpreters, touching the scope of these words.
namely, that they that weep be as if they wept not. There is Some disagreement in opinion among Interpreters, touching the scope of these words.
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Pareus thinks this Text hath a special reference to mariage, though it be intensive also to all sorts and conditions of people in the world,Pareus thinks this Text hath a special Referente to marriage, though it be intensive also to all sorts and conditions of people in the world,
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yet he thinks it carries a nearer relation to men in a conjugall condition.
yet he thinks it carries a nearer Relation to men in a conjugal condition.
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(32) sermon (DIV1)
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A man in a maried estate must look to meet with cares and crosses, and troubles,
A man in a married estate must look to meet with Cares and Crosses, and Troubles,
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as the Apostle intimates in the next verse but one to my Text, and therefore he gives this advice;
as the Apostle intimates in the next verse but one to my Text, and Therefore he gives this Advice;
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(32) sermon (DIV1)
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you that are in a maried estate, and do meet with troubles and afflictions in the same,
you that Are in a married estate, and do meet with Troubles and afflictions in the same,
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(32) sermon (DIV1)
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why, you must weep as if you wept not, you must mourn regularly and moderately; suppose you meet with troubles and afflictions, as a froward wife;
why, you must weep as if you wept not, you must mourn regularly and moderately; suppose you meet with Troubles and afflictions, as a froward wife;
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or if you have a good wife, yet no Children by her, or if you have, they are bad Children; or if they be good;
or if you have a good wife, yet no Children by her, or if you have, they Are bad Children; or if they be good;
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they die, God takes them away from you;
they die, God Takes them away from you;
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or if they live, they take pernitious courses, and are a grief and sorrow, and vexation to you:
or if they live, they take pernicious courses, and Are a grief and sorrow, and vexation to you:
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why in all these or the like conditions, you should so moderate your sorrows, as to weep as if you wept not.
why in all these or the like conditions, you should so moderate your sorrows, as to weep as if you wept not.
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(32) sermon (DIV1)
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And (truly beloved) the scope of the Chapter caries the sence this way; and from hence I might note to you.
And (truly Beloved) the scope of the Chapter caries the sense this Way; and from hence I might note to you.
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1. That a maried life exposeth a man to a great many crosses and troubles;
1. That a married life exposeth a man to a great many Crosses and Troubles;
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(32) sermon (DIV1)
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either unsutableness of temper and constitution between man and wife, the having of bad Children or no Children; or Children, or wife die:
either unsuitableness of temper and constitution between man and wife, the having of bad Children or no Children; or Children, or wife die:
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(32) sermon (DIV1)
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these and many more afflictions do sometimes happen in a maried estate.
these and many more afflictions do sometime happen in a married estate.
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(32) sermon (DIV1)
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2. From hence I note, that people ought to take heed, what ever troubles they meet with in this condition, that they be not cast down with over much sorrow and grief:
2. From hence I note, that people ought to take heed, what ever Troubles they meet with in this condition, that they be not cast down with over much sorrow and grief:
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but I only hint these things by the way.
but I only hint these things by the Way.
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And though I believe, this Text caries a great reference to people in a conjugall estate,
And though I believe, this Text caries a great Referente to people in a conjugal estate,
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yet because the Scripture is large, and speaks in generall terms, that he that weeps, should be as if he wept not, &c. therefore I shall rather chuse to handle it in this sence, that whatsoever crosses, troubles, losses,
yet Because the Scripture is large, and speaks in general terms, that he that weeps, should be as if he wept not, etc. Therefore I shall rather choose to handle it in this sense, that whatsoever Crosses, Troubles, losses,
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or afflictions, befalls any men here below, they should mourn and w•ep as if they wept not, that is,
or afflictions, befalls any men Here below, they should mourn and w•ep as if they wept not, that is,
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so regulate and moderate their sorrows, that they should not be inordinate or excessive in the same;
so regulate and moderate their sorrows, that they should not be inordinate or excessive in the same;
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and the Doctrine I shall observe from hence is this.
and the Doctrine I shall observe from hence is this.
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(32) sermon (DIV1)
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That Christians should take a great deal of heed, that they be not immoderate or excessive in worldly sorrows, either for the meeting with any crosses, undergoing any troubles, That Christians should take a great deal of heed, that they be not immoderate or excessive in worldly sorrows, either for the meeting with any Crosses, undergoing any Troubles,
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or the losing of any comforts here in the world. or the losing of any comforts Here in the world.
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(32) sermon (DIV1)
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Whatsoever afflictions you meet with, or whatsoever comforts you part with, you should take care your sorrows be not immoderate and inordinate.
Whatsoever afflictions you meet with, or whatsoever comforts you part with, you should take care your sorrows be not immoderate and inordinate.
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(32) sermon (DIV1)
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In the handling of this, it may be I may come near the bosoms of many of you, some of you (it may be) are troubled for want of trading, that you are not able to buy bread to put in your mouths:
In the handling of this, it may be I may come near the bosoms of many of you, Some of you (it may be) Are troubled for want of trading, that you Are not able to buy bred to put in your mouths:
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(32) sermon (DIV1)
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others troubled for losses, some for crosses and afflictions, some for outward, others for inward troubles:
Others troubled for losses, Some for Crosses and afflictions, Some for outward, Others for inward Troubles:
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(32) sermon (DIV1)
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why, in all these conditions, you must weep as if you wept not, you must have a care of immoderateness,
why, in all these conditions, you must weep as if you wept not, you must have a care of immoderateness,
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(32) sermon (DIV1)
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and excessiveness in all your sorrows.
and excessiveness in all your sorrows.
cc n1 p-acp d po22 n2.
(32) sermon (DIV1)
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Before I shall discuss those quaeries I intend about this Doctrine, I shall first lay down three conclusions concerning it.
Before I shall discuss those queries I intend about this Doctrine, I shall First lay down three conclusions Concerning it.
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(32) sermon (DIV1)
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That this Doctrine doth not deny a naturall sensibleness of any crosses or afflictions you meet with. (Beloved) God would not have you stupid and insensible under his hand:
That this Doctrine does not deny a natural sensibleness of any Crosses or afflictions you meet with. (beloved) God would not have you stupid and insensible under his hand:
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(32) sermon (DIV1)
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this Doctrine of weeping as if you wept not, doth allow of naturall sensibleness of any crosse or affliction that befalls us, God would have none to be stoically insensible of heart.
this Doctrine of weeping as if you wept not, does allow of natural sensibleness of any cross or affliction that befalls us, God would have none to be stoically insensible of heart.
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2. Take this Conclusion, that the people of God are more able to bear afflictions and crosses, at one time, then they are at another.
2. Take this Conclusion, that the people of God Are more able to bear afflictions and Crosses, At one time, then they Are At Another.
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(32) sermon (DIV1)
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It was the case of David, at one time when Absalom was dead, he cryed out with great impatiency in the 2 Sam. 18.33.
It was the case of David, At one time when Absalom was dead, he cried out with great impatiency in the 2 Sam. 18.33.
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(32) sermon (DIV1)
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Oh Absalom my Son, my Son, oh Absalom, would to God I had died for thee my Son, my Son. O Absalom my Son, my Son, o Absalom, would to God I had died for thee my Son, my Son.
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(32) sermon (DIV1)
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And yet at another time when his Child was dead, in the 2 Sam. 12.20. He riseth up and anoints his face, and eats bread, and takes patiently the hand of God upon him;
And yet At Another time when his Child was dead, in the 2 Sam. 12.20. He Riseth up and anoints his face, and eats bred, and Takes patiently the hand of God upon him;
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(32) sermon (DIV1)
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the people of God are more able to bear afflictions at one time then at another.
the people of God Are more able to bear afflictions At one time then At Another.
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(32) sermon (DIV1)
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3. Inordinate and immoderate sorrow for any affliction doth many times provoke God to lay on greater and heavier afflictions upon a people;
3. Inordinate and immoderate sorrow for any affliction does many times provoke God to lay on greater and Heavier afflictions upon a people;
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(32) sermon (DIV1)
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it is the way to provoke the Lord to double his stroaks upon you, to make your burdens heavier, and your bondage greater.
it is the Way to provoke the Lord to double his Strokes upon you, to make your burdens Heavier, and your bondage greater.
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(32) sermon (DIV1)
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God deals with us, as a Father deals with his Child;
God deals with us, as a Father deals with his Child;
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(32) sermon (DIV1)
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if the Father sees that the Child beares his corrections kindly, he will give him the lesse;
if the Father sees that the Child bears his corrections kindly, he will give him the less;
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(32) sermon (DIV1)
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but if he be stubborn, and frets and takes on, it will not make the Father lessen his stroaks,
but if he be stubborn, and frets and Takes on, it will not make the Father lessen his Strokes,
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(32) sermon (DIV1)
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but to give him more and more:
but to give him more and more:
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so if we do patiently bear the indignation of the Lord in these afflictions he layes upon us, it is the way to have them alleviated;
so if we do patiently bear the Indignation of the Lord in these afflictions he lays upon us, it is the Way to have them alleviated;
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(32) sermon (DIV1)
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but if we repine and murmure against God, and are immoderate in our sorrows, this is the way to have them increased.
but if we repine and murmur against God, and Are immoderate in our sorrows, this is the Way to have them increased.
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(32) sermon (DIV1)
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I come now to the Queries which I promised to handle, and they are these three. 1. When peoples sorrows are immoderate and excessive for worldly afflictions. 2. Why a Christian should take heed, that his sorrows be not so. 3. I shall give you some considerations to allay excessiveness,I come now to the Queries which I promised to handle, and they Are these three. 1. When peoples sorrows Are immoderate and excessive for worldly afflictions. 2. Why a Christian should take heed, that his sorrows be not so. 3. I shall give you Some considerations to allay excessiveness,
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(32) sermon (DIV1)
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and immoderateness in sorrowing what ever befalls you here in this world. For the first.
and immoderateness in sorrowing what ever befalls you Here in this world. For the First.
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(32) sermon (DIV1)
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First, When may a Christians sorrow, (either for the meeting with any crosses or afflictions, or the losing of any comforts here in this world,) be said to be immoderate?
First, When may a Christians sorrow, (either for the meeting with any Crosses or afflictions, or the losing of any comforts Here in this world,) be said to be immoderate?
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I shall lay it down to you in these five particulars.
I shall lay it down to you in these five particulars.
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1. Then is your sorrow inordinate and excessive, when it laies you under great indisposition of heart, to the performance of religious duties;
1. Then is your sorrow inordinate and excessive, when it lays you under great indisposition of heart, to the performance of religious duties;
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when it makes you unfit and indisposed to holy duties; and especially these two, hearing the word and private prayer.
when it makes you unfit and indisposed to holy duties; and especially these two, hearing the word and private prayer.
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(32) sermon (DIV1)
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First, When it indisposeth you for hearing the word of God, as in Exod. 6.9.
First, When it indisposeth you for hearing the word of God, as in Exod 6.9.
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Moses spake unto the Children of Israel, but they hearkened not unto him, for anguish of spirit, and for cruel bondage. Moses spoke unto the Children of Israel, but they harkened not unto him, for anguish of Spirit, and for cruel bondage.
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The people were so grieved and over-pressed with sorrow, that what Moses spake to them from the Lord, they did not regard it,
The people were so grieved and overpressed with sorrow, that what Moses spoke to them from the Lord, they did not regard it,
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(32) sermon (DIV1)
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because of their afflictions and great bondage:
Because of their afflictions and great bondage:
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Now if ever any sorrow or crosse went so near thy heart, as to disturb thee,
Now if ever any sorrow or cross went so near thy heart, as to disturb thee,
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(32) sermon (DIV1)
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and indispose thee to the hearing of Gods word, that hath been an immoderate sorrow.
and indispose thee to the hearing of God's word, that hath been an immoderate sorrow.
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(32) sermon (DIV1)
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And therefore it is a great sin, and greatly to be reproved in those that when any of their nearest relations are dead, they are so dejected with sorrow,
And Therefore it is a great since, and greatly to be reproved in those that when any of their nearest relations Are dead, they Are so dejected with sorrow,
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(32) sermon (DIV1)
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as not to come to Church, in 3. or 4. Sabbath-dayes afterward, which is very usuall with a great many. In Levit. the 21.1,2,3,4. The Lord commanded there, that there should none be defiled for the dead amongst his people.
as not to come to Church, in 3. or 4. Sabbath-days afterwards, which is very usual with a great many. In Levit. the 21.1,2,3,4. The Lord commanded there, that there should none be defiled for the dead among his people.
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(32) sermon (DIV1)
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There was a custom amongst the Heathen, when any of their friends were dead, in token of lamentation and sorrow, they would make their heads bald,
There was a custom among the Heathen, when any of their Friends were dead, in token of lamentation and sorrow, they would make their Heads bald,
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(32) sermon (DIV1)
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and shave the corners of their beards, cut their flesh, and the like;
and shave the corners of their beards, Cut their Flesh, and the like;
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(32) sermon (DIV1)
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but God prohibits his people, the doing of these things, as shaving their heads, cutting the corners of their beards, and the like.
but God prohibits his people, the doing of these things, as shaving their Heads, cutting the corners of their beards, and the like.
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(32) sermon (DIV1)
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When the duties of Religion, as hearing the word, is interrupted by your sorrows for any worldly cross,
When the duties of Religion, as hearing the word, is interrupted by your sorrows for any worldly cross,
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(32) sermon (DIV1)
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then look upon it, as an irregular sorrow. Secondly, When your sorrow indisposeth and keeps you from private prayer, then it is inordinate: as in Psal. 77.3,4. my spirit (saith Asaph ) is over-whelmed within me, and I am so troubled that I cannot speak.
then look upon it, as an irregular sorrow. Secondly, When your sorrow indisposeth and keeps you from private prayer, then it is inordinate: as in Psalm 77.3,4. my Spirit (Says Asaph) is overwhelmed within me, and I am so troubled that I cannot speak.
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(32) sermon (DIV1)
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When troubles do so stop mens mouths that they cannot pray, or make known their wants to God,
When Troubles do so stop men's mouths that they cannot pray, or make known their Wants to God,
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then it is an inordinate sorrow:
then it is an inordinate sorrow:
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and you women especially, that are naturally more tender, and apt to grieve then men, do you look to it,
and you women especially, that Are naturally more tender, and apt to grieve then men, do you look to it,
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if your sorrows have been never so small, yet if they have interrupted and kept you from hearing the word of God,
if your sorrows have been never so small, yet if they have interrupted and kept you from hearing the word of God,
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and from private duties, they have been excessive and immoderate. So Mal. 2.13.14.
and from private duties, they have been excessive and immoderate. So Malachi 2.13.14.
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(32) sermon (DIV1)
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We read of women that covered the Altar of the Lord with tears, with weeping and with crying out, &c. 'tis not meant of godly,
We read of women that covered the Altar of the Lord with tears, with weeping and with crying out, etc. it's not meant of godly,
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(32) sermon (DIV1)
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but of worldly sorrow, women so grieved for the churlishness and unkindness of their Husbands to them, that they covered the Altar with teares, &c. Now God regarded not such services,
but of worldly sorrow, women so grieved for the churlishness and unkindness of their Husbands to them, that they covered the Altar with tears, etc. Now God regarded not such services,
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because when sorrow is excessive for affliction, there is then little or no sorrow for sin.
Because when sorrow is excessive for affliction, there is then little or no sorrow for since.
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(32) sermon (DIV1)
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2. Your sorrows are then inordinate, when they swallow up your comforts in the present mercies of God which you do injoy.
2. Your sorrows Are then inordinate, when they swallow up your comforts in the present Mercies of God which you do enjoy.
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Thus it was with Ahabs sorrow in the 1. Kings 21.4. you read there that Ahab was grieved and sore displeased, because he could not have Naboths Vineyard;
Thus it was with Ahabs sorrow in the 1. Kings 21.4. you read there that Ahab was grieved and soar displeased, Because he could not have Naboth's Vineyard;
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(32) sermon (DIV1)
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and the Text saith, he went home, and laid him down upon his bed, turned away his face, and would eat no bread;
and the Text Says, he went home, and laid him down upon his Bed, turned away his face, and would eat no bred;
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though Ahab was a King, had a goodly Palace, and had Vineyards enough of his own,
though Ahab was a King, had a goodly Palace, and had Vineyards enough of his own,
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(32) sermon (DIV1)
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yet because he could not enjoy Naboths, he could take no pleasure nor comfort in those he had.
yet Because he could not enjoy Naboth's, he could take no pleasure nor Comfort in those he had.
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Thus good old Jacob did so excessively mourn for Joseph, who in his thoughts was dead, that though all his Sonnes and Daughters came to comfort him,
Thus good old Jacob did so excessively mourn for Joseph, who in his thoughts was dead, that though all his Sons and Daughters Come to Comfort him,
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yet he refused to be comforted; but said, he would go mourning to his grave. yet he refused to be comforted; but said, he would go mourning to his grave.
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The losse of one Child did swallow up the comfort of all the other eleven Sonnes. Gen. 37.35.
The loss of one Child did swallow up the Comfort of all the other eleven Sons. Gen. 37.35.
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If the sense of the present sorrows and afflictions you lie under, be so great, that they swallow up all the mercies,
If the sense of the present sorrows and afflictions you lie under, be so great, that they swallow up all the Mercies,
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and present comforts you injoy, then are your sorrows inordinate.
and present comforts you enjoy, then Are your sorrows inordinate.
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Some people are so over-whelmed with a few light afflictions, that they forget the many great mercies they injoy:
some people Are so overwhelmed with a few Light afflictions, that they forget the many great Mercies they enjoy:
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many men that are worth ten thousand pound, if they should lose but one thousand pound, it would so trouble them, that they would take no comfort in all the rest.
many men that Are worth ten thousand pound, if they should loose but one thousand pound, it would so trouble them, that they would take no Comfort in all the rest.
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(32) sermon (DIV1)
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3. When your sorrows for worldly losses or crosses, put you upon sinfull shifts and wicked courses, to make up and repair your losse again,
3. When your sorrows for worldly losses or Crosses, put you upon sinful shifts and wicked courses, to make up and repair your loss again,
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(32) sermon (DIV1)
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then look upon it as an immoderate sorrow.
then look upon it as an immoderate sorrow.
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(32) sermon (DIV1)
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Thus Saul when he was in great trouble and perplexity of mind, and could not tell what to do, Thus Saul when he was in great trouble and perplexity of mind, and could not tell what to do,
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(32) sermon (DIV1)
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then he went to the witch at Endor for help, which did declare his sorrow to be immoderate.
then he went to the witch At Endor for help, which did declare his sorrow to be immoderate.
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(32) sermon (DIV1)
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Look to it, you that have met with great losses in the world, and undergone great afflictions and crosses,
Look to it, you that have met with great losses in the world, and undergone great afflictions and Crosses,
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(32) sermon (DIV1)
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if these have made you run to sinfull courses, to repair your losses, or lighten your afflictions,
if these have made you run to sinful courses, to repair your losses, or lighten your afflictions,
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(32) sermon (DIV1)
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then your sorrow hath been excessive:
then your sorrow hath been excessive:
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(32) sermon (DIV1)
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as it may be you are in debt, and not able to maintain your self and Family by your Trade:
as it may be you Are in debt, and not able to maintain your self and Family by your Trade:
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(32) sermon (DIV1)
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and therefore you will betake your self to sinfull shifts and deceits, as false weights, false lights, false measures,
and Therefore you will betake your self to sinful shifts and Deceits, as false weights, false lights, false measures,
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(32) sermon (DIV1)
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or the like, to repair your losses; if it be so, your sorrows are immoderate.
or the like, to repair your losses; if it be so, your sorrows Are immoderate.
cc dt j, pc-acp vvi po22 n2; cs pn31 vbb av, po22 n2 vbr j.
(32) sermon (DIV1)
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4. Then your sorrows are immoderate, when you do so grieve for your own trouble and afflictions,
4. Then your sorrows Are immoderate, when you do so grieve for your own trouble and afflictions,
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(32) sermon (DIV1)
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as to carry no compassion in your breast towards the afflictions of others, when thy Family losses do so afflict thee, that all the publick losses of Church and State do not at all affect thee,
as to carry no compassion in your breast towards the afflictions of Others, when thy Family losses do so afflict thee, that all the public losses of Church and State do not At all affect thee,
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(32) sermon (DIV1)
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when thy own private and personall afflictions do so trouble thee, that come what will to the Church or Kingdom wherein thou livest, thou carest not:
when thy own private and personal afflictions do so trouble thee, that come what will to the Church or Kingdom wherein thou Livest, thou Carest not:
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(32) sermon (DIV1)
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when thou canst shed a flood of tears for thine own misery, but not a drop for the misery of the Church of God,
when thou Canst shed a flood of tears for thine own misery, but not a drop for the misery of the Church of God,
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(32) sermon (DIV1)
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then are thy sorrows inordinate and irregular.
then Are thy sorrows inordinate and irregular.
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(32) sermon (DIV1)
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5. When you are so sensible of your own afflictions, as to think no bodies afflictions are so great as yours, then are your sorrows irregular.
5. When you Are so sensible of your own afflictions, as to think no bodies afflictions Are so great as yours, then Are your sorrows irregular.
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(32) sermon (DIV1)
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When you are like these in Lament. 1.12. that say, come and see if there be any sorrow, any affliction like unto mine wherewith the Lord hath afflicted me.
When you Are like these in Lament. 1.12. that say, come and see if there be any sorrow, any affliction like unto mine wherewith the Lord hath afflicted me.
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(32) sermon (DIV1)
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When you shall say, never did any man lose such an Estate as I have done,
When you shall say, never did any man loose such an Estate as I have done,
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(32) sermon (DIV1)
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or such a loving Husband, or Wife, or Children as I have done;
or such a loving Husband, or Wife, or Children as I have done;
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(32) sermon (DIV1)
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never did any undergoe such troubles and crosses as I have done, then are your sorrows immoderate.
never did any undergo such Troubles and Crosses as I have done, then Are your sorrows immoderate.
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(32) sermon (DIV1)
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But I shall shew you hereafter, that there are others that have lost more, and suffered more,
But I shall show you hereafter, that there Are Others that have lost more, and suffered more,
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(32) sermon (DIV1)
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and undergone greater afflictions, and have greater cause to complain then you; but thus much shall serve for the first Query.
and undergone greater afflictions, and have greater cause to complain then you; but thus much shall serve for the First Query.
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(32) sermon (DIV1)
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I come now to the 2d, why Christians should take heed of this distemper, of being immoderate and excessive in their sorrows for any affliction.
I come now to the 2d, why Christians should take heed of this distemper, of being immoderate and excessive in their sorrows for any affliction.
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(32) sermon (DIV1)
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1. Because immoderate sorrow for the things of the world does proceed from evill causes. And 2dly does produce evill effects.
1. Because immoderate sorrow for the things of the world does proceed from evil Causes. And 2dly does produce evil effects.
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(32) sermon (DIV1)
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First, It proceeds from evill causes, and those are, 1. From an immoderate love to the things of the world;
First, It proceeds from evil Causes, and those Are, 1. From an immoderate love to the things of the world;
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(32) sermon (DIV1)
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that, in the want, and for the losse whereof, you do too much grieve, it is a sign you did too much love in the enjoyment of it, Gen. 37.35.
that, in the want, and for the loss whereof, you do too much grieve, it is a Signen you did too much love in the enjoyment of it, Gen. 37.35.
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(32) sermon (DIV1)
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When Jacob supposed that his Joseph was slain, he so exceedingly mourned for him, that though all his Sonnes and Daughters rose up to comfort him,
When Jacob supposed that his Joseph was slave, he so exceedingly mourned for him, that though all his Sons and Daughters rose up to Comfort him,
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(32) sermon (DIV1)
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yet he refused to be comforted, and said, I will go down into the grave unto my Sonne mourning.
yet he refused to be comforted, and said, I will go down into the grave unto my Son mourning.
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(32) sermon (DIV1)
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And why did Jacob thus mourn for him, but because he loved him more then all the rest, it was his immoderate love to him, that made him sorrow so immoderately.
And why did Jacob thus mourn for him, but Because he loved him more then all the rest, it was his immoderate love to him, that made him sorrow so immoderately.
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(32) sermon (DIV1)
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If your hearts be glued to the things of the world, you cannot part with them,
If your hearts be glued to the things of the world, you cannot part with them,
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(32) sermon (DIV1)
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but with a great deal of vexation and sorrow.
but with a great deal of vexation and sorrow.
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(32) sermon (DIV1)
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If thy sorrow be excessive for the loss of any thing, thy love was immoderate towards it in the injoyment of it. John 11.35.36. when Christ came to Lazarus, and he being dead, Christ wept:
If thy sorrow be excessive for the loss of any thing, thy love was immoderate towards it in the enjoyment of it. John 11.35.36. when christ Come to Lazarus, and he being dead, christ wept:
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(32) sermon (DIV1)
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then said the Jews, behold how he loved him, his weeping for him did manifest the greatness of his love to him:
then said the jews, behold how he loved him, his weeping for him did manifest the greatness of his love to him:
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(32) sermon (DIV1)
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not that his love was excessive, I do not say so:
not that his love was excessive, I do not say so:
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(32) sermon (DIV1)
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yet this we may see from hence, that grief in the want of mercies proceeds from love in the enjoyment of them.
yet this we may see from hence, that grief in the want of Mercies proceeds from love in the enjoyment of them.
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(32) sermon (DIV1)
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2. This immoderate sorrow proceeds from a murmuring discontent at the dealing of Gods providence towards you;
2. This immoderate sorrow proceeds from a murmuring discontent At the dealing of God's providence towards you;
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(32) sermon (DIV1)
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there is a clashing between Gods will and yours, as if God did not so well know how to deal with you,
there is a clashing between God's will and yours, as if God did not so well know how to deal with you,
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as you do with your selves; else you would quietly submit to his will.
as you do with your selves; Else you would quietly submit to his will.
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(32) sermon (DIV1)
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3. Another evill cause from whence this immoderate sorrow ariseth is ignorance, both of the vanity of temporall things,
3. another evil cause from whence this immoderate sorrow arises is ignorance, both of the vanity of temporal things,
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(32) sermon (DIV1)
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and the reality of spirituall things:
and the reality of spiritual things:
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(32) sermon (DIV1)
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we discover thereby, that we think temporall things to have more worth in them, then indeed they have, and spirituall things lesse.
we discover thereby, that we think temporal things to have more worth in them, then indeed they have, and spiritual things less.
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(32) sermon (DIV1)
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But 2dly, As it proceeds from evill causes, so it produceth evill effects: there are these five evill effects that immoderate sorrow produceth, as
But 2dly, As it proceeds from evil Causes, so it Produceth evil effects: there Are these five evil effects that immoderate sorrow Produceth, as
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(32) sermon (DIV1)
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1. It prejudiceth your naturall health, 2 Cor. 7.10. godly sorrow worketh repentance never to be repented of; but worldly sorrow causeth death.
1. It prejudiceth your natural health, 2 Cor. 7.10. godly sorrow works Repentance never to be repented of; but worldly sorrow Causes death.
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(32) sermon (DIV1)
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And Solomon tells us, a sorrowfull spirit drieth up the bones, Prov. 17.22. so saies David in Psal. 31.10. my life is spent with grief, and my years with sighing, my bones are consumed.
And Solomon tells us, a sorrowful Spirit drieth up the bones, Curae 17.22. so Says David in Psalm 31.10. my life is spent with grief, and my Years with sighing, my bones Are consumed.
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(32) sermon (DIV1)
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2. It is a blemish to Religion for a Christian to be excessive in his sorrows,
2. It is a blemish to Religion for a Christian to be excessive in his sorrows,
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(32) sermon (DIV1)
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for the joy of the Lord should be his strength. A godly Christian hath alwayes cause of joy unspeakable, and full of glory:
for the joy of the Lord should be his strength. A godly Christian hath always cause of joy unspeakable, and full of glory:
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(32) sermon (DIV1)
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therefore it is a blemish to Christianity, to see a godly man overpressed with worldly sorrow;
Therefore it is a blemish to Christianity, to see a godly man overpressed with worldly sorrow;
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(32) sermon (DIV1)
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it is an aspersion upon Religion, for a godly man to hang down his head,
it is an aspersion upon Religion, for a godly man to hang down his head,
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(32) sermon (DIV1)
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for the losse of any outward things, as if he had no greater concernments to look after, no joy,
for the loss of any outward things, as if he had no greater concernments to look After, no joy,
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(32) sermon (DIV1)
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nor comfort, nor happiness to look after but here in this life.
nor Comfort, nor happiness to look After but Here in this life.
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3. It exceedingly indisposeth the heart to holy and spirituall duties, it hinders and interrupts you in hearing the word, and prayer, Exod. 6.9. They hearkened not unto Moses for anguish of spirit and cruel bondage, &c. Psal. 77.4. I am so troubled that I cannot speak.
3. It exceedingly indisposeth the heart to holy and spiritual duties, it hinders and interrupts you in hearing the word, and prayer, Exod 6.9. They harkened not unto Moses for anguish of Spirit and cruel bondage, etc. Psalm 77.4. I am so troubled that I cannot speak.
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(32) sermon (DIV1)
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4. Excessive sorrow, imbitters those sweet and comfortable mercies you do injoy, a thousand mercies are buried under the excessive sorrow for one affliction: as in Gen. 37.35.
4. Excessive sorrow, imbitters those sweet and comfortable Mercies you do enjoy, a thousand Mercies Are buried under the excessive sorrow for one affliction: as in Gen. 37.35.
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the place before quoted, Jacob did so extreamly mourn for Joseph his youngest Sonne, which he supposed to be dead, that though he had eleven Sonnes,
the place before quoted, Jacob did so extremely mourn for Joseph his youngest Son, which he supposed to be dead, that though he had eleven Sons,
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and many Daughters, and all of them came to comfort him, yet he could take no comfort in any of them;
and many Daughters, and all of them Come to Comfort him, yet he could take no Comfort in any of them;
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but resolved that his gray hairs should go down to the grave in mourning for him:
but resolved that his grey hairs should go down to the grave in mourning for him:
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(32) sermon (DIV1)
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this one excessive sorrow for Joseph, did imbitter many mercies and comforts which he did injoy. So Esther 5.13.
this one excessive sorrow for Joseph, did embitter many Mercies and comforts which he did enjoy. So Esther 5.13.
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(32) sermon (DIV1)
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though Haman was admitted to the greatest intimacy & familiarity with the King, yet all this availed him nothing,
though Haman was admitted to the greatest intimacy & familiarity with the King, yet all this availed him nothing,
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(32) sermon (DIV1)
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so long as he saw Mordecai sitting at the Kings Gate: so long as he saw Mordecai sitting At the Kings Gate:
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(32) sermon (DIV1)
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in this regard many men discover a temper much like the Hedg-hog, which as naturalists tell us hath this property, it will gather a great many apples,
in this regard many men discover a temper much like the Hedgehog, which as naturalists tell us hath this property, it will gather a great many Apples,
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(32) sermon (DIV1)
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or such like fruit, upon his bristles, and then go to a Hedge and eat them;
or such like fruit, upon his bristles, and then go to a Hedge and eat them;
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(32) sermon (DIV1)
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but it is so mournfull a Creature, that if it chance but to let fall one of his apples by the way, it will so vex and trouble him, that he will throw down all the rest.
but it is so mournful a Creature, that if it chance but to let fallen one of his Apples by the Way, it will so vex and trouble him, that he will throw down all the rest.
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(32) sermon (DIV1)
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So many men, if they meet but with one cross or affliction, it will make them throw away all the other mercies they enjoy,
So many men, if they meet but with one cross or affliction, it will make them throw away all the other Mercies they enjoy,
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(32) sermon (DIV1)
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and take no comfort in any of them.
and take no Comfort in any of them.
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5. Excessive sorrow for worldly crosses, provokes God many times to send heavier and greater afflictions then ever yet you suffered.
5. Excessive sorrow for worldly Crosses, provokes God many times to send Heavier and greater afflictions then ever yet you suffered.
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As I told you before, a stubborn Child, that blubbers and cries, and murmurs under the Fathers corrections, will fare the worse,
As I told you before, a stubborn Child, that blubbers and cries, and murmurs under the Father's corrections, will fare the Worse,
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and have the more blowes for it;
and have the more blows for it;
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so the more we repine and immoderately grieve for any worldly afflictions, the more crosses and troubles we are like to have.
so the more we repine and immoderately grieve for any worldly afflictions, the more Crosses and Troubles we Are like to have.
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And thus I have done with the second question, why Christians should take heed of immoderacie and excessiveness in worldly sorrows.
And thus I have done with the second question, why Christians should take heed of immoderacie and excessiveness in worldly sorrows.
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We come now to lay down some considerations whereby to allay your sorrows;
We come now to lay down Some considerations whereby to allay your sorrows;
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but I must leave that till the afternoon, I shall onely for the present, make a short application of what hath been said, and so have done.
but I must leave that till the afternoon, I shall only for the present, make a short application of what hath been said, and so have done.
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Ʋse. Is it so, that Christians should not be excessive in worldly sorrows, but weep as if they wept not: Ʋse. Is it so, that Christians should not be excessive in worldly sorrows, but weep as if they wept not:
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then this reproves those that can mourn for every crosse that befalls them; but yet cannot shed a teare for any sin they commit.
then this reproves those that can mourn for every cross that befalls them; but yet cannot shed a tear for any since they commit.
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Many men complain of small inconsiderable troubles and affliction; but yet never complain of their sins and corruptions:
Many men complain of small inconsiderable Troubles and affliction; but yet never complain of their Sins and corruptions:
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these never trouble them, nor come near their hearts, they can mourn for that which can but at most prejudice the body,
these never trouble them, nor come near their hearts, they can mourn for that which can but At most prejudice the body,
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and yet never grieve for that which can prejudice and destroy their soules.
and yet never grieve for that which can prejudice and destroy their Souls.
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2. I beseech you beloved, take heed of being lavish of your teares for worldly crosses or afflictions, it is pitty to wash a foul Room with sweet water.
2. I beseech you Beloved, take heed of being lavish of your tears for worldly Crosses or afflictions, it is pity to wash a foul Room with sweet water.
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I must needs tell you teares are too pretious to sh•d for every trifle:I must needs tell you tears Are too precious to sh•d for every trifle:
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it were a great deal better you would keep this pretious water to wash away your sins;
it were a great deal better you would keep this precious water to wash away your Sins;
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for though it is Christs blood alone that can wash away the guilt of sin, yet your teares may much conduce to wash away the filth and power of sin.
for though it is Christ blood alone that can wash away the guilt of since, yet your tears may much conduce to wash away the filth and power of since.
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When you mourn for worldly crosses, then weep as if you wept not; but when you mourn for sin, mourn as much as you can.
When you mourn for worldly Crosses, then weep as if you wept not; but when you mourn for since, mourn as much as you can.
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Be like yee before the Sun, that will soon melt and convert into water:
Be like ye before the Sun, that will soon melt and convert into water:
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you that are the Children of God know, that you have greater things, and of higher concernment to bestow your teares upon, then any outward troubles;
you that Are the Children of God know, that you have greater things, and of higher concernment to bestow your tears upon, then any outward Troubles;
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you have daily failings, and many sins and corruptions unmortified and unsubdued, and the losse of the light of Gods countenance to mourn for, your sorrows never run aright,
you have daily failings, and many Sins and corruptions unmortified and unsubdued, and the loss of the Light of God's countenance to mourn for, your sorrows never run aright,
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but when they run in this Channel, when your tears run into the Mill-pond, to grind your lusts and corruptions, to consume and weaken them,
but when they run in this Channel, when your tears run into the Mill-pond, to grind your Lustiest and corruptions, to consume and weaken them,
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then are your sorrows right and regular.
then Are your sorrows right and regular.
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Lastly, Let me intreat and advise you not to mistake in reference to your sorrows, to think you do mourn and grieve for sin,
Lastly, Let me entreat and Advice you not to mistake in Referente to your sorrows, to think you do mourn and grieve for since,
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when it is only for outward afflictions.
when it is only for outward afflictions.
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Many men when their Neighbours aske them why they are so sad and mournfull, and weep so much, will be ready to say, it is for their sins and failings,
Many men when their Neighbours ask them why they Are so sad and mournful, and weep so much, will be ready to say, it is for their Sins and failings,
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and corruptions that are too strong for them, or the like, when indeed it is only for some crosse or outward trouble they have met with:
and corruptions that Are too strong for them, or the like, when indeed it is only for Some cross or outward trouble they have met with:
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therefore do not mistake that sorrow to be for your sins, which is onely or especially for some outward affliction you have met with.
Therefore do not mistake that sorrow to be for your Sins, which is only or especially for Some outward affliction you have met with.
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SERMON. 2. WEe come now to the third Question, which I shall spend this whole Aftemoon upon,
SERMON. 2. we come now to the third Question, which I shall spend this Whole Aftemoon upon,
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and that is this, to lay down to you 12 considerations, whereby to allay and keep under immoderateness and excessive sorrow for any worldly crosses or afflictions,
and that is this, to lay down to you 12 considerations, whereby to allay and keep under immoderateness and excessive sorrow for any worldly Crosses or afflictions,
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and how to keep our selves in the frame and temper of spirit, which the Apostle here enjoyns us,
and how to keep our selves in the frame and temper of Spirit, which the Apostle Here enjoins us,
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namely, to weep as if we wept not.
namely, to weep as if we wept not.
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I told you in the morning, God would not have us stupid and insensible of his hand in any affliction;
I told you in the morning, God would not have us stupid and insensible of his hand in any affliction;
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but yet as we should not be stoicall, so neither must we be excessive in our sorrows.
but yet as we should not be stoical, so neither must we be excessive in our sorrows.
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I have therefore in my meditations revolved these severall considerations, as likely to be most prevalent, to allay excessiveness and immoderacy of sorrow.
I have Therefore in my meditations revolved these several considerations, as likely to be most prevalent, to allay excessiveness and immoderacy of sorrow.
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1. Consider, that you have had more mercies in your lifetime to chear you up, then ever you have had crosses to discomfort you:
1. Consider, that you have had more Mercies in your lifetime to cheer you up, then ever you have had Crosses to discomfort you:
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this consideration did strongly work upon Job, to support his spirits under afflictions, saies he, shall we receive good at the hands of God,
this consideration did strongly work upon Job, to support his spirits under afflictions, Says he, shall we receive good At the hands of God,
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and shall we not receive evill? I have read a story of a man of 50 years of age, who lived 48. years and never knew what sickness was;and shall we not receive evil? I have read a story of a man of 50 Years of age, who lived 48. Years and never knew what sickness was;
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but all the two last years of his life, he was very sickly, and very impatient under it;
but all the two last Years of his life, he was very sickly, and very impatient under it;
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but at last he reason'd the case thus with himself, and said, the Lord might have given me 48 years of sickness,
but At last he reasoned the case thus with himself, and said, the Lord might have given me 48 Years of sickness,
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and but two years of health, but hath done the contrary;
and but two Years of health, but hath done the contrary;
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I will therefore rather admire the mercy of God, in giving me so long a time of health,
I will Therefore rather admire the mercy of God, in giving me so long a time of health,
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then repine and murmur at him for giving me so short a time of sickness: the Lord doth ever leave with us more mercies then he takes from us;
then repine and murmur At him for giving me so short a time of sickness: the Lord does ever leave with us more Mercies then he Takes from us;
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and therefore how should this support our spirits, seeing our mercies have been more and greater then ever our afflictions have been:
and Therefore how should this support our spirits, seeing our Mercies have been more and greater then ever our afflictions have been:
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what though the Lord doth now visit me with sickness, yet I have had more yeers of health,
what though the Lord does now visit me with sickness, yet I have had more Years of health,
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then I have had of sickness:
then I have had of sickness:
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what though I have lost friends, why yet let me consider, they have lived a great while with me:
what though I have lost Friends, why yet let me Consider, they have lived a great while with me:
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what though this or that comfort is taken from me, yet I have a great many more left still.
what though this or that Comfort is taken from me, yet I have a great many more left still.
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The Scripture is very sensible how apt we are to grieve overmuch, and therefore prescribes this Rule to allay immoderate sorrow, Eccles. 7.14. In the day of adversity consider;
The Scripture is very sensible how apt we Are to grieve overmuch, and Therefore prescribes this Rule to allay immoderate sorrow, Eccles. 7.14. In the day of adversity Consider;
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why? what must we consider? that God hath set the one over against the other, (that is) though you are in afflictions now,
why? what must we Consider? that God hath Set the one over against the other, (that is) though you Are in afflictions now,
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yet he hath given you mercies heretofore, and it may be he will give you prosperity again, he hath ballanced your present afflictions with former mercies,
yet he hath given you Mercies heretofore, and it may be he will give you Prosperity again, he hath balanced your present afflictions with former Mercies,
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and if you set the mercies you have injoyed against the present afflictions you suffer, you will find the tale of your mercies, to exceed the number of your sufferings.
and if you Set the Mercies you have enjoyed against the present afflictions you suffer, you will find the tale of your Mercies, to exceed the number of your sufferings.
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When David cryed out in such immoderate sorrow for his Son, Oh Absalom my Son, my Son, would to God I had died for thee my Son, my Son: When David cried out in such immoderate sorrow for his Son, O Absalom my Son, my Son, would to God I had died for thee my Son, my Son:
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if he had then likewise said, oh Solomon my Son, my Son; and seriously considered, what a good Son he had living:
if he had then likewise said, o Solomon my Son, my Son; and seriously considered, what a good Son he had living:
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this would have been a great means to have quieted his spirit.
this would have been a great means to have quieted his Spirit.
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The consideration of those many mercies we have enjoyed, will be an excellent means to bear up our hearts under any present affliction we lie under.
The consideration of those many Mercies we have enjoyed, will be an excellent means to bear up our hearts under any present affliction we lie under.
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2. If you would keep your selves within bounds, in reference to your sorrows, consider that God doth many times take away creature comforts,
2. If you would keep your selves within bounds, in Referente to your sorrows, Consider that God does many times take away creature comforts,
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and contentments from his people, to make way for greater mercy and blessings to come in the room of them.
and contentment's from his people, to make Way for greater mercy and blessings to come in the room of them.
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This is very observable in the case of David, God took away a Child by death, that was gotten illegitimately,
This is very observable in the case of David, God took away a Child by death, that was got illegitimately,
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and he gave him a Solomon, a lawfully begotten and better Child in the room of it;
and he gave him a Solomon, a lawfully begotten and better Child in the room of it;
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yea this consideration did bear up Davids heart, Psal. 71.20,21. Thou hast shewed me great and sore troubles;
yea this consideration did bear up Davids heart, Psalm 71.20,21. Thou hast showed me great and soar Troubles;
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but thou shalt bring me again from the depth of the Earth, and shalt increase my greatness and comfort me on every side: but thou shalt bring me again from the depth of the Earth, and shalt increase my greatness and Comfort me on every side:
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and were this seriously considered, it would be a means to bear up our hearts under losses and troubles:
and were this seriously considered, it would be a means to bear up our hearts under losses and Troubles:
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what though this or that comfort be taken away, it may be God hath some gracious end in it, to make way for the bestowing a greater mercy in the room of it.
what though this or that Comfort be taken away, it may be God hath Some gracious end in it, to make Way for the bestowing a greater mercy in the room of it.
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(33) sermon (DIV1)
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Would you be angry with that man that should pull down your smoaky Cottage over your head,
Would you be angry with that man that should pull down your smoky Cottage over your head,
vmd pn22 vbi j p-acp d n1 cst vmd vvi a-acp po22 j n1 p-acp po22 n1,
(33) sermon (DIV1)
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if he would erect a stately Pallace for you in the room of it; every mercy that God takes from you, he will give a greater for it:
if he would erect a stately Palace for you in the room of it; every mercy that God Takes from you, he will give a greater for it:
cs pns31 vmd vvi dt j n1 p-acp pn22 p-acp dt n1 pp-f pn31; d n1 cst np1 vvz p-acp pn22, pns31 vmb vvi dt jc p-acp pn31:
(33) sermon (DIV1)
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as the Prophet told Amaziah, who expended his Estate on the Israelites, the Lord is able to give thee much more then this:
as the Prophet told Amaziah, who expended his Estate on the Israelites, the Lord is able to give thee much more then this:
c-acp dt n1 vvd np1, r-crq vvd po31 n1 p-acp dt np2, dt n1 vbz j pc-acp vvi pno21 d av-dc cs d:
(33) sermon (DIV1)
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thus God dealt with Job, as you may see in the first and last Chapters of that Book, compared together, the Lord took away from Job all his Estate and substance; thus God dealt with Job, as you may see in the First and last Chapters of that Book, compared together, the Lord took away from Job all his Estate and substance;
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(33) sermon (DIV1)
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but gave him twice as much as he took away from him:
but gave him twice as much as he took away from him:
cc-acp vvd pno31 av c-acp d c-acp pns31 vvd av p-acp pno31:
(33) sermon (DIV1)
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there was taken from him seven thousand sheep, and God gave him afterward fourteen thousand for them, he lost 3000 Camells, he had afterwards 6•00 for them, he lost five hundred yoak of Oxen,
there was taken from him seven thousand sheep, and God gave him afterwards fourteen thousand for them, he lost 3000 Camels, he had afterwards 6•00 for them, he lost five hundred yoke of Oxen,
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(33) sermon (DIV1)
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and 500. she Asses, afterwards he had double restored for them.
and 500. she Asses, afterwards he had double restored for them.
cc crd pns31 n2, av pns31 vhd av-jn vvn p-acp pno32.
(33) sermon (DIV1)
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And this case of Jobs may be as an example and ground of encouragement for Christians in all ages, to wait upon God, in an humble submission to all his dispensations. So James 5.11.
And this case of Jobs may be as an Exampl and ground of encouragement for Christians in all ages, to wait upon God, in an humble submission to all his dispensations. So James 5.11.
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(33) sermon (DIV1)
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saies the Apostle, you have heard of the patience of Job, and what end the Lord made with him, that the Lord is very pi• … ifull, and of tend•r mercies:
Says the Apostle, you have herd of the patience of Job, and what end the Lord made with him, that the Lord is very pi• … ifull, and of tend•r Mercies:
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(33) sermon (DIV1)
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this example of his should bear up your hearts in the time of affliction: the Lord takes away small mercies to make room for greater.
this Exampl of his should bear up your hearts in the time of affliction: the Lord Takes away small Mercies to make room for greater.
d n1 pp-f png31 vmd vvi a-acp po22 n2 p-acp dt n1 pp-f n1: dt n1 vvz av j n2 pc-acp vvi n1 p-acp jc.
(33) sermon (DIV1)
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'Tis very observable how this consideration wrought with Isaac, Sarah his Mother was lately dead,
It's very observable how this consideration wrought with Isaac, Sarah his Mother was lately dead,
pn31|vbz av j c-crq d n1 vvn p-acp np1, np1 po31 n1 vbds av-j j,
(33) sermon (DIV1)
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and to make up his losse, God gave him Bebeckah to wife, and 'tis said, Gen. 24 67. She became his wife, and he loved her,
and to make up his loss, God gave him Bebeckah to wife, and it's said, Gen. 24 67. She became his wife, and he loved her,
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(33) sermon (DIV1)
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and Isaac was comforted after his Mothers death. and Isaac was comforted After his Mother's death.
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(33) sermon (DIV1)
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3. Consider, that excessive sorrow for the losse of one comfort, doth imbitter all the rest of your present comforts to you, take heed therefore of casting in this gall of bitterness amongst your comforts;
3. Consider, that excessive sorrow for the loss of one Comfort, does embitter all the rest of your present comforts to you, take heed Therefore of casting in this Gall of bitterness among your comforts;
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(33) sermon (DIV1)
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excessive sorrow is like a worm in a Nut, that eats out all the sweetness of the kernel and leaves nothing but the shell:
excessive sorrow is like a worm in a Nut, that eats out all the sweetness of the kernel and leaves nothing but the shell:
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(33) sermon (DIV1)
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so will excessive sorrow take away all the sweetness of your present comforts; thus it was with Haman, Esther 4.11,12,13.
so will excessive sorrow take away all the sweetness of your present comforts; thus it was with Haman, Esther 4.11,12,13.
av vmb j n1 vvb av d dt n1 pp-f po22 j n2; av pn31 vbds p-acp np1, np1 crd.
(33) sermon (DIV1)
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He called for his friends and Zeresh his Wife, and told them the glory of his riches, He called for his Friends and Zeresh his Wife, and told them the glory of his riches,
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(33) sermon (DIV1)
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and the multitude of his Children, and all the things wherein the King had promoted him,
and the multitude of his Children, and all the things wherein the King had promoted him,
cc dt n1 pp-f po31 n2, cc d dt n2 c-crq dt n1 vhd vvn pno31,
(33) sermon (DIV1)
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and how he had advanced him above the Princes, and the Servants of the King. Now you cannot but think this man was a gallant man.and how he had advanced him above the Princes, and the Servants of the King. Now you cannot but think this man was a gallant man.
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(33) sermon (DIV1)
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Nay Haman said moreover, Est•er the Queen did let no man come in with the King unto the banquet, that she had prepared,
Nay Haman said moreover, Est•er the Queen did let no man come in with the King unto the banquet, that she had prepared,
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(33) sermon (DIV1)
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but my self, and to morrow am I invi•ed unto her also with the King,
but my self, and to morrow am I invi•ed unto her also with the King,
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(33) sermon (DIV1)
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yet saies he, all this availeth me nothing, so long as I see Mordecai the Jew sitting at the Kings Gate, and will not reverence, and make obeysance to me;yet Says he, all this availeth me nothing, so long as I see Mordecai the Jew sitting At the Kings Gate, and will not Reverence, and make obeisance to me;
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(33) sermon (DIV1)
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here was the curse of God upon him, in that he could not enjoy any mercy he had with comfort,
Here was the curse of God upon him, in that he could not enjoy any mercy he had with Comfort,
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(33) sermon (DIV1)
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because Mordecai did not reverence him; so we see in the instance of Jacob formerly mentioned, Gen. 37.35. Excessive sorrow for one affliction looseth the comfort of all our mercies.
Because Mordecai did not Reverence him; so we see in the instance of Jacob formerly mentioned, Gen. 37.35. Excessive sorrow for one affliction loses the Comfort of all our Mercies.
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(33) sermon (DIV1)
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4. To allay immoderate sorrow, consider that thou hast within thee more ground of exceeding joy,
4. To allay immoderate sorrow, Consider that thou hast within thee more ground of exceeding joy,
crd p-acp vvi j n1, vvb cst pns21 vh2 p-acp pno21 av-dc n1 pp-f j-vvg n1,
(33) sermon (DIV1)
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then any thing without thee can be a cause of excessive sorrow; as Prov. 14.14. A good man shall be satisfied from himself, a godly man hath matter of rejoycing in himself, whatever befalls him in the world. We read, Luke 13.21.
then any thing without thee can be a cause of excessive sorrow; as Curae 14.14. A good man shall be satisfied from himself, a godly man hath matter of rejoicing in himself, whatever befalls him in the world. We read, Lycia 13.21.
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(33) sermon (DIV1)
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when the Disciples doted upon a temporall flourishing Kingdom, Christ told them, the Kingdom of God was within them,
when the Disciples doted upon a temporal flourishing Kingdom, christ told them, the Kingdom of God was within them,
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(33) sermon (DIV1)
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if we have Christs grace, &c. though we have nothing else, thats greater cause of exceeding joy,
if we have Christ grace, etc. though we have nothing Else, thats greater cause of exceeding joy,
cs pns12 vhb npg1 n1, av cs pns12 vhb pix av, d|vbz jc n1 pp-f j-vvg n1,
(33) sermon (DIV1)
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then any other wants can be ground of excessive sorrow;
then any other Wants can be ground of excessive sorrow;
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(33) sermon (DIV1)
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what though they have nothing here below, yet God is their portion, and they have an inheritance with the Saints in light reserved for them.
what though they have nothing Here below, yet God is their portion, and they have an inheritance with the Saints in Light reserved for them.
r-crq cs pns32 vhb pix av a-acp, av np1 vbz po32 n1, cc pns32 vhb dt n1 p-acp dt n2 p-acp n1 vvn p-acp pno32.
(33) sermon (DIV1)
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What though they have not a peny of money in their purses, yet have they true treasure which moth cannot corrupt,
What though they have not a penny of money in their purses, yet have they true treasure which moth cannot corrupt,
q-crq cs pns32 vhb xx dt n1 pp-f n1 p-acp po32 n2, av vhb pns32 j n1 r-crq n1 vmbx vvi,
(33) sermon (DIV1)
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nor thief break thorow and steal? What though they have no bread in their Cubbords at home,
nor thief break thorough and steal? What though they have no bred in their Cupboards At home,
ccx n1 vvb j cc vvi? q-crq cs pns32 vhb dx n1 p-acp po32 n2 p-acp n1-an,
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when every day they feed upon the bread of life, the pretious body and blood of Christ? What though you are reproached and defamed in your good name,
when every day they feed upon the bred of life, the precious body and blood of christ? What though you Are reproached and defamed in your good name,
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(33) sermon (DIV1)
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when notwithstanding your name is written in the Book of Life? You have every way more cause of joy within you,
when notwithstanding your name is written in the Book of Life? You have every Way more cause of joy within you,
c-crq p-acp po22 n1 vbz vvn p-acp dt n1 pp-f n1? pn22 vhb d n1 dc n1 pp-f n1 p-acp pn22,
(33) sermon (DIV1)
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then you have cause of sorrow without you, Gen. 33.11. I have enough, said Esau, I have enough said Jacob too;
then you have cause of sorrow without you, Gen. 33.11. I have enough, said Esau, I have enough said Jacob too;
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(33) sermon (DIV1)
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but the word signifies, I have all: yet Jacob was poorer then Esau: ille habet omia qui habet habentem omnia.
but the word signifies, I have all: yet Jacob was Poorer then Esau: Isle habet omia qui habet habentem omnia.
cc-acp dt n1 vvz, pns11 vhb d: av np1 vbds jc cs np1: fw-la fw-la n2 fw-la fw-la fw-la fw-la.
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5. Consider, that that comfort which thou doest so excessively mourn for the want of, it may be would prove a greater crosse and trouble, should God have continued it still to thee.
5. Consider, that that Comfort which thou dost so excessively mourn for the want of, it may be would prove a greater cross and trouble, should God have continued it still to thee.
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(33) sermon (DIV1)
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There is a remarkable instance for this in Gen. 30.5. you read there of Rachel, an impatient woman overcome with passion and sorrow for want of Children, she cryed to her Husband, give me Children or else I die;
There is a remarkable instance for this in Gen. 30.5. you read there of Rachel, an impatient woman overcome with passion and sorrow for want of Children, she cried to her Husband, give me Children or Else I die;
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(33) sermon (DIV1)
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well this woman had her desire granted, and she that before cryed, give me Children or else I die;
well this woman had her desire granted, and she that before cried, give me Children or Else I die;
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(33) sermon (DIV1)
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when she had Children she dies in Child-birth, Gen. 35.16,17,18. As they journeyed from Bethel, Rachel travailed, and she had hard labour, and the Mid-wise said unto her, fear not, thou shalt have this Son also:
when she had Children she die in Childbirth, Gen. 35.16,17,18. As they journeyed from Bethel, Rachel travailed, and she had hard labour, and the Midwise said unto her, Fear not, thou shalt have this Son also:
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(33) sermon (DIV1)
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And it came to passe, as her soul was in departing (for she died) that she called his name Ben-oni, she died after her Son vvas born. And it Come to pass, as her soul was in departing (for she died) that she called his name Ben-oni, she died After her Son was born.
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(33) sermon (DIV1)
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God can make those comforts that we desire, to be crosses to us.
God can make those comforts that we desire, to be Crosses to us.
np1 vmb vvi d n2 cst pns12 vvb, pc-acp vbi n2 p-acp pno12.
(33) sermon (DIV1)
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So to David, had God given him the life of his Child, it would have been a living monument of his shame, that all that knew the Child would have said, yonder goes Davids Bastard.
So to David, had God given him the life of his Child, it would have been a living monument of his shame, that all that knew the Child would have said, yonder Goes Davids Bastard.
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(33) sermon (DIV1)
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I have heard a godly Minister relate a story, that once he went to visit a Neighbour of his, (whose Child lay a dying) to comfort her, she was very much grieved and dejected with sorrow,
I have herd a godly Minister relate a story, that once he went to visit a Neighbour of his, (whose Child lay a dying) to Comfort her, she was very much grieved and dejected with sorrow,
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(33) sermon (DIV1)
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and would by no means be comforted:
and would by no means be comforted:
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(33) sermon (DIV1)
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the Minister said unto her, woman, why do you grieve so much? if your Child should live, it may be God might make it a scourge and vexation to you, by taking wicked and sinfull courses;
the Minister said unto her, woman, why do you grieve so much? if your Child should live, it may be God might make it a scourge and vexation to you, by taking wicked and sinful courses;
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(33) sermon (DIV1)
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she answered, she did not care if her Child did recover, though he were hanged afterward:
she answered, she did not care if her Child did recover, though he were hanged afterwards:
pns31 vvd, pns31 vdd xx vvi cs po31 n1 vdd vvi, cs pns31 vbdr vvn av:
(33) sermon (DIV1)
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this her Son did recover, and was afterward executed for some villany that he had committed:
this her Son did recover, and was afterwards executed for Some villainy that he had committed:
d po31 n1 vdd vvi, cc vbds av vvn p-acp d n1 cst pns31 vhd vvn:
(33) sermon (DIV1)
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why now it had been a greater mercy, and a thousand times better for her, to have seen him buried before,
why now it had been a greater mercy, and a thousand times better for her, to have seen him buried before,
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then that he should have come to such an unhappy end.
then that he should have come to such an unhappy end.
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I only mention this, to shew you, that God can turn those comforts which we so much prize and dote upon, into crosses to us;
I only mention this, to show you, that God can turn those comforts which we so much prize and dote upon, into Crosses to us;
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(33) sermon (DIV1)
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and therefore this should allay excessiveness of sorrow for the losse of any worldly comfort.
and Therefore this should allay excessiveness of sorrow for the loss of any worldly Comfort.
cc av d vmd vvi n1 pp-f n1 p-acp dt n1 pp-f d j n1.
(33) sermon (DIV1)
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6. Consider, that all those crosses in the world, for which you grieve, though they be never so great, yet they are very short;
6. Consider, that all those Crosses in the world, for which you grieve, though they be never so great, yet they Are very short;
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(33) sermon (DIV1)
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and this is the Argument the Apostle useth here in the Text, (saies he,) Brethren, the time is short, it remaineth therefore, that they that weep, be as if they wept not, though your afflictions be heavy,
and this is the Argument the Apostle uses Here in the Text, (Says he,) Brothers, the time is short, it remains Therefore, that they that weep, be as if they wept not, though your afflictions be heavy,
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(33) sermon (DIV1)
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yet they shall not continue long: therefore be patient under them; though they be never so great, yet because they are short they are tolerable;
yet they shall not continue long: Therefore be patient under them; though they be never so great, yet Because they Are short they Are tolerable;
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(33) sermon (DIV1)
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and this the Apostle presseth in 2 Cor. 4.17. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternall waight of glory.
and this the Apostle Presseth in 2 Cor. 4.17. Our Light affliction which is but for a moment, works for us a Far more exceeding and Eternal weight of glory.
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(33) sermon (DIV1)
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And so saies God, for a moment have I forsaken thee; but in everlasting loving kindness will I have mercy on thee.
And so Says God, for a moment have I forsaken thee; but in everlasting loving kindness will I have mercy on thee.
cc av vvz np1, p-acp dt n1 vhb pns11 vvn pno21; cc-acp p-acp j j-vvg n1 vmb pns11 vhb n1 p-acp pno21.
(33) sermon (DIV1)
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Our afflictions are alwayes computed by dayes and howers;
Our afflictions Are always computed by days and hours;
po12 n2 vbr av vvn p-acp n2 cc n2;
(33) sermon (DIV1)
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but our mercies by years, to shew that the time is but short, wherein we do endure afflictions here below:
but our Mercies by Years, to show that the time is but short, wherein we do endure afflictions Here below:
cc-acp po12 n2 p-acp n2, pc-acp vvi cst dt n1 vbz p-acp j, c-crq pns12 vdb vvi n2 av a-acp:
(33) sermon (DIV1)
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they are soone over, and like Clouds the Sun will quickly break through them.
they Are soon over, and like Clouds the Sun will quickly break through them.
pns32 vbr av a-acp, cc j n2 dt n1 vmb av-j vvi p-acp pno32.
(33) sermon (DIV1)
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When Athanasius was banisht, he said it was but a little Cloud, it would be over presently.
When Athanasius was banished, he said it was but a little Cloud, it would be over presently.
c-crq np1 vbds vvn, pns31 vvd pn31 vbds p-acp dt j n1, pn31 vmd vbi a-acp av-j.
(33) sermon (DIV1)
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A Martyr said unto his fellow, shut but your eyes, and the next time they are opened, 'twill be in another world.
A Martyr said unto his fellow, shut but your eyes, and the next time they Are opened, it'll be in Another world.
dt n1 vvd p-acp po31 n1, vvn p-acp po22 n2, cc dt ord n1 pns32 vbr vvn, pn31|vmb vbi p-acp j-jn n1.
(33) sermon (DIV1)
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7. Consider, that by immoderate sorrow, you do not go the way to remove or lessen your afflictions,
7. Consider, that by immoderate sorrow, you do not go the Way to remove or lessen your afflictions,
crd np1, cst p-acp j n1, pn22 vdb xx vvi dt n1 pc-acp vvi cc vvi po22 n2,
(33) sermon (DIV1)
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but rather provoke God to continue and increase them. This I hinted to you in the morning.
but rather provoke God to continue and increase them. This I hinted to you in the morning.
cc-acp av-c vvb np1 pc-acp vvi cc vvi pno32. d pns11 vvd p-acp pn22 p-acp dt n1.
(33) sermon (DIV1)
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As a stubborn Child that fumes, and frets, and stamps and starres, and blubbers, or the like:
As a stubborn Child that fumes, and frets, and stamps and Stars, and blubbers, or the like:
p-acp dt j n1 cst n2, cc vvz, cc vvz cc n2, cc n2, cc dt j:
(33) sermon (DIV1)
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this cariage is not the way to make the Father forbear correcting him; but rather to give him the more blowes;
this carriage is not the Way to make the Father forbear correcting him; but rather to give him the more blows;
d n1 vbz xx dt n1 pc-acp vvi dt n1 vvb vvg pno31; cc-acp av-c pc-acp vvi pno31 dt dc n2;
(33) sermon (DIV1)
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so the more excessive we are in our sorrows, the heavier afflictions God many times layes upon us.
so the more excessive we Are in our sorrows, the Heavier afflictions God many times lays upon us.
av dt av-dc j pns12 vbr p-acp po12 n2, dt jc n2 np1 d n2 vvz p-acp pno12.
(33) sermon (DIV1)
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What Christ said of taking cares, Which of you by taking thought can add one cubit to his Stature? may be said in this case, which of you by excessive sorrow can any whit lessen your affliction? the way to remove our afflictions, is to accept of the punishment of our sins.
What christ said of taking Cares, Which of you by taking Thought can add one cubit to his Stature? may be said in this case, which of you by excessive sorrow can any whit lessen your affliction? the Way to remove our afflictions, is to accept of the punishment of our Sins.
q-crq np1 vvd pp-f vvg n2, r-crq pp-f pn22 p-acp vvg n1 vmb vvi crd n1 p-acp po31 n1? vmb vbi vvn p-acp d n1, r-crq pp-f pn22 p-acp j n1 vmb d n1 vvi po22 n1? dt n1 pc-acp vvi po12 n2, vbz pc-acp vvi pp-f dt n1 pp-f po12 n2.
(33) sermon (DIV1)
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A Child that submits and beggs pardon for his offence, and promiseth amendment, saves many a blow by it.
A Child that submits and begs pardon for his offence, and promises amendment, saves many a blow by it.
dt n1 cst vvz cc vvz n1 p-acp po31 n1, cc vvz n1, vvz d dt n1 p-acp pn31.
(33) sermon (DIV1)
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8. Consider, that any outward comfort here in this world, the losse of which thou dost so exceedingly mourn for, it is no better then what any wicked man may have,
8. Consider, that any outward Comfort Here in this world, the loss of which thou dost so exceedingly mourn for, it is no better then what any wicked man may have,
crd np1, cst d j n1 av p-acp d n1, dt n1 pp-f r-crq pns21 vd2 av av-vvg vvi p-acp, pn31 vbz dx jc cs r-crq d j n1 vmb vhi,
(33) sermon (DIV1)
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and your selves may well be without.
and your selves may well be without.
cc po22 n2 vmb av vbi p-acp.
(33) sermon (DIV1)
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Is it for want of wealth, honour, Children, & c? Loe wicked men may have all these,
Is it for want of wealth, honour, Children, & c? Lo wicked men may have all these,
vbz pn31 p-acp n1 pp-f n1, n1, n2, cc sy? uh j n2 vmb vhi d d,
(33) sermon (DIV1)
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and therefore why shouldest thou be so much troubled for the losse of that which any Reprobate may enjoy.
and Therefore why Shouldst thou be so much troubled for the loss of that which any Reprobate may enjoy.
cc av q-crq vmd2 pns21 vbi av av-d vvn p-acp dt n1 pp-f d r-crq d n-jn vmb vvi.
(33) sermon (DIV1)
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Indeed were it for the losse of Christ, of Heaven and everlasting happiness, we could never sufficiently mourn for the losse of these;
Indeed were it for the loss of christ, of Heaven and everlasting happiness, we could never sufficiently mourn for the loss of these;
np1 vbdr pn31 p-acp dt n1 pp-f np1, pp-f n1 cc j n1, pns12 vmd av-x av-j vvi p-acp dt n1 pp-f d;
(33) sermon (DIV1)
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but in the loseing of these outward mercies, we lose no more, then a damned wretch may enjoy, the things that we mourn for, are not of that worth and value, that we estimate them.
but in the losing of these outward Mercies, we loose no more, then a damned wretch may enjoy, the things that we mourn for, Are not of that worth and valve, that we estimate them.
cc-acp p-acp dt n-vvg pp-f d j n2, pns12 vvb av-dx av-dc, cs dt j-vvn n1 vmb vvi, dt n2 cst pns12 vvb p-acp, vbr xx pp-f cst j cc n1, cst pns12 vvi pno32.
(33) sermon (DIV1)
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I have read a story of two godly men that met, named Anthony and Didymus. Now Didymus was blind, yet of excellent parts.
I have read a story of two godly men that met, nam Anthony and Didymus. Now Didymus was blind, yet of excellent parts.
pns11 vhb vvn dt n1 pp-f crd j n2 cst vvd, vvn np1 cc np1. av np1 vbds j, av pp-f j n2.
(33) sermon (DIV1)
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Anthony askt him, if he were not troubled at it? yes said Didymus; but said Anthony, will you be troubled for want of what flies and Dogs may have,Anthony asked him, if he were not troubled At it? yes said Didymus; but said Anthony, will you be troubled for want of what flies and Dogs may have,
np1 vvd pno31, cs pns31 vbdr xx vvn p-acp pn31? uh j-vvn np1; p-acp j-vvn np1, vmb pn22 vbi vvn p-acp n1 pp-f r-crq vvz cc n2 vmb vhi,
(33) sermon (DIV1)
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and not rather rejoyce that you have what Angels have?
and not rather rejoice that you have what Angels have?
cc xx av-c vvi cst pn22 vhb r-crq n2 vhb?
(33) sermon (DIV1)
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9. To allay thy immoderate sorrow, consider, that whatsoever losse or affliction God doth inflict upon you here in this life, he doth really intend your advantage and gain by that losse;
9. To allay thy immoderate sorrow, Consider, that whatsoever loss or affliction God does inflict upon you Here in this life, he does really intend your advantage and gain by that loss;
crd p-acp vvi po21 j n1, vvb, cst r-crq n1 cc n1 np1 vdz vvi p-acp pn22 av p-acp d n1, pns31 vdz av-j vvi po22 n1 cc vvi p-acp d n1;
(33) sermon (DIV1)
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and therefore why should any misfortune trouble you? seeing God intends your good by them all,
and Therefore why should any misfortune trouble you? seeing God intends your good by them all,
cc av q-crq vmd d n1 vvi pn22? vvg np1 vvz po22 j p-acp pno32 d,
(33) sermon (DIV1)
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so that you shall in conclusion be forc't to say, it is good for me that I was afflicted, and in very faithfulness he hath afflicted me.
so that you shall in conclusion be forced to say, it is good for me that I was afflicted, and in very faithfulness he hath afflicted me.
av cst pn22 vmb p-acp n1 vbi vvn pc-acp vvi, pn31 vbz j p-acp pno11 cst pns11 vbds vvn, cc p-acp j n1 pns31 vhz vvn pno11.
(33) sermon (DIV1)
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'Tis the observation of Salmeron on John 3. Suppose a man should throw a rich Pearl or Diamond at you,
It's the observation of Salmeron on John 3. Suppose a man should throw a rich Pearl or Diamond At you,
pn31|vbz dt n1 pp-f np1 p-acp np1 crd vvb dt n1 vmd vvi dt j n1 cc n1 p-acp pn22,
(33) sermon (DIV1)
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and hit you upon the hand, so you might have the Diamond for it, would you count that an injury? why so God deals with us, he turns our losses into gain,
and hit you upon the hand, so you might have the Diamond for it, would you count that an injury? why so God deals with us, he turns our losses into gain,
cc vvi pn22 p-acp dt n1, av pn22 vmd vhi dt n1 p-acp pn31, vmd pn22 vvi cst dt n1? uh-crq av np1 vvz p-acp pno12, pns31 vvz po12 n2 p-acp n1,
(33) sermon (DIV1)
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and all our crosses into comforts. Suppose a man that is very much in debt, and hath great need of money,
and all our Crosses into comforts. Suppose a man that is very much in debt, and hath great need of money,
cc d po12 n2 p-acp n2. vvb dt n1 cst vbz av av-d p-acp n1, cc vhz j n1 pp-f n1,
(33) sermon (DIV1)
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even to buy bread to put in his mouth, should go to a friend of his and make known his condition,
even to buy bred to put in his Mouth, should go to a friend of his and make known his condition,
av pc-acp vvi n1 pc-acp vvi p-acp po31 n1, vmd vvi p-acp dt n1 pp-f png31 cc vvi vvn po31 n1,
(33) sermon (DIV1)
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and beg some relief from him:
and beg Some relief from him:
cc vvb d n1 p-acp pno31:
(33) sermon (DIV1)
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if this friend of his should go to his Chest, and take out a great bag of money or gold,
if this friend of his should go to his Chest, and take out a great bag of money or gold,
cs d n1 pp-f png31 vmd vvi p-acp po31 n1, cc vvb av dt j n1 pp-f n1 cc n1,
(33) sermon (DIV1)
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and throw it at him, bidding him take it, though he should hurt him with the blow, do you think he would take it unkindly? no certainly:
and throw it At him, bidding him take it, though he should hurt him with the blow, do you think he would take it unkindly? no Certainly:
cc vvb pn31 p-acp pno31, vvg pno31 vvi pn31, cs pns31 vmd vvi pno31 p-acp dt n1, vdb pn22 vvi pns31 vmd vvi pn31 av-j? uh-dx av-j:
(33) sermon (DIV1)
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why so every affliction that God laies upon us, shall work for our good:
why so every affliction that God lays upon us, shall work for our good:
c-crq av d n1 cst np1 vvz p-acp pno12, vmb vvi p-acp po12 j:
(33) sermon (DIV1)
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we may say as Joseph did to his Brethren, though you intend all this for my hurt,
we may say as Joseph did to his Brothers, though you intend all this for my hurt,
pns12 vmb vvi p-acp np1 vdd p-acp po31 n2, c-acp pn22 vvb d d p-acp po11 n1,
(33) sermon (DIV1)
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yet God intended & turned it to my good. yet God intended & turned it to my good.
av np1 vvd cc vvd pn31 p-acp po11 j.
(33) sermon (DIV1)
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So when any body do wrong or injure us, we may say to them, though you intend this to my hurt,
So when any body do wrong or injure us, we may say to them, though you intend this to my hurt,
av c-crq d n1 vdb vvi cc vvi pno12, pns12 vmb vvi p-acp pno32, cs pn22 vvb d p-acp po11 n1,
(33) sermon (DIV1)
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yet God will work benefit and advantage to me by it.
yet God will work benefit and advantage to me by it.
av np1 vmb vvi n1 cc n1 p-acp pno11 p-acp pn31.
(33) sermon (DIV1)
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The Lord never intends us any harm, but good, by all the afflictions he laies upon us.
The Lord never intends us any harm, but good, by all the afflictions he lays upon us.
dt n1 av-x vvz pno12 d n1, cc-acp j, p-acp d dt n2 pns31 vvz p-acp pno12.
(33) sermon (DIV1)
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All afflictions like Jonathans rod have hony on the top, and therefore let us bear them patiently.
All afflictions like Jonathans rod have honey on the top, and Therefore let us bear them patiently.
av-d n2 av-j npg1 n1 vhb n1 p-acp dt n1, cc av vvb pno12 vvi pno32 av-j.
(33) sermon (DIV1)
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You would be very angry if an enemy should draw blood from you;
You would be very angry if an enemy should draw blood from you;
pn22 vmd vbi av j cs dt n1 vmd vvi n1 p-acp pn22;
(33) sermon (DIV1)
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but if a Doctor does take away a great deal more from you in reference to your health,
but if a Doctor does take away a great deal more from you in Referente to your health,
cc-acp cs dt n1 vdz vvi av dt j n1 av-dc p-acp pn22 p-acp n1 p-acp po22 n1,
(33) sermon (DIV1)
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and for your good, you will not take that amisse.
and for your good, you will not take that amiss.
cc p-acp po22 j, pn22 vmb xx vvi cst av.
(33) sermon (DIV1)
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Be perswaded therefore to patience under all worldly crosses and troubles, because God intends your good by them,
Be persuaded Therefore to patience under all worldly Crosses and Troubles, Because God intends your good by them,
vbb vvn av p-acp n1 p-acp d j n2 cc n2, c-acp np1 vvz po22 j p-acp pno32,
(33) sermon (DIV1)
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and to promote your spirituall advantage, that as your afflictions do abound, so your consolations in Christ may abound much more.
and to promote your spiritual advantage, that as your afflictions do abound, so your consolations in christ may abound much more.
cc pc-acp vvi po22 j n1, cst p-acp po22 n2 vdb vvi, av po22 n2 p-acp np1 vmb vvi d dc.
(33) sermon (DIV1)
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10. Consider, that your betters have been in as bad or a worse condition then ever you have been,
10. Consider, that your betters have been in as bad or a Worse condition then ever you have been,
crd np1, cst po22 n2-j vhb vbn p-acp c-acp j cc dt jc n1 cs av pn22 vhb vbn,
(33) sermon (DIV1)
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and therefore let this allay your sorrows.
and Therefore let this allay your sorrows.
cc av vvb d vvi po22 n2.
(33) sermon (DIV1)
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It is true indeed, were we in so bad a condition, that never any were in the like, we might have some excuse for our immoderate sorrow;
It is true indeed, were we in so bad a condition, that never any were in the like, we might have Some excuse for our immoderate sorrow;
pn31 vbz j av, vbdr pns12 p-acp av j dt n1, cst av-x d vbdr p-acp dt j, pns12 vmd vhi d n1 p-acp po12 j n1;
(33) sermon (DIV1)
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but there are none of us that are afflicted alone, those that are a great deal better then we, have had as great crosses and afflictions as ever we have had, 1 Pet. 5.9. there the Apostle exhorteth them to resist the Devill with stedfastness, as knowing that the same afflictions are accomplished in their brethren that are in the world:
but there Are none of us that Are afflicted alone, those that Are a great deal better then we, have had as great Crosses and afflictions as ever we have had, 1 Pet. 5.9. there the Apostle exhorteth them to resist the devil with steadfastness, as knowing that the same afflictions Are accomplished in their brothers that Are in the world:
cc-acp pc-acp vbr pix pp-f pno12 cst vbr vvn av-j, d cst vbr dt j n1 av-jc cs pns12, vhb vhn p-acp j n2 cc n2 c-acp av pns12 vhb vhn, crd np1 crd. a-acp dt n1 vvz pno32 pc-acp vvi dt n1 p-acp n1, c-acp vvg cst dt d n2 vbr vvn p-acp po32 n2 cst vbr p-acp dt n1:
(33) sermon (DIV1)
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there are none now in so miserable a condition;
there Are none now in so miserable a condition;
a-acp vbr pix av p-acp av j dt n1;
(33) sermon (DIV1)
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but there are others that have been, or are, or shall be in as sad a condition as they:
but there Are Others that have been, or Are, or shall be in as sad a condition as they:
cc-acp pc-acp vbr n2-jn cst vhb vbn, cc vbr, cc vmb vbi p-acp c-acp j dt n1 c-acp pns32:
(33) sermon (DIV1)
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there hath no temptation befallen you, but such as is common to man, for God is faithfull, who will not suffer you to be tempted above what you are able. there hath no temptation befallen you, but such as is Common to man, for God is faithful, who will not suffer you to be tempted above what you Are able.
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(33) sermon (DIV1)
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Hast thou lost a great Estate? why Job lost more then ever thou didst; Hast thou lost a great Estate? why Job lost more then ever thou didst;
vh2 pns21 vvn dt j n1? q-crq np1 vvn av-dc cs av pns21 vdd2;
(33) sermon (DIV1)
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he lost seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, five hundred shee Asses, he lost all that he had, not so much as any outward comfort left him;
he lost seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, five hundred she Asses, he lost all that he had, not so much as any outward Comfort left him;
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(33) sermon (DIV1)
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and therefore seeing the same affliction hath befallen others, why should not you be contented? But it may be you will say I have lost my Children.
and Therefore seeing the same affliction hath befallen Others, why should not you be contented? But it may be you will say I have lost my Children.
cc av vvg dt d n1 vhz vvn ng2-jn, q-crq vmd xx pn22 vbi vvn? p-acp pn31 vmb vbi pn22 vmb vvi pns11 vhb vvn po11 n2.
(33) sermon (DIV1)
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5315
Why Job lost more Children then ever thou didst, he lost ten Children in one day, taken away by an untimely death;
Why Job lost more Children then ever thou didst, he lost ten Children in one day, taken away by an untimely death;
q-crq np1 vvd dc n2 cs av pns21 vdd2, pns31 vvd crd n2 p-acp crd n1, vvn av p-acp dt j n1;
(33) sermon (DIV1)
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but it may be though you have lost as many Children, yet they went to their graves in peace,
but it may be though you have lost as many Children, yet they went to their graves in peace,
cc-acp pn31 vmb vbi c-acp pn22 vhb vvn p-acp d n2, av pns32 vvd p-acp po32 n2 p-acp n1,
(33) sermon (DIV1)
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and therefore that may comfort your heart;
and Therefore that may Comfort your heart;
cc av cst vmb vvi po22 n1;
(33) sermon (DIV1)
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others have been in a worse condition then you are in, and yet have undergone it patiently.
Others have been in a Worse condition then you Are in, and yet have undergone it patiently.
n2-jn vhb vbn p-acp dt jc n1 cs pn22 vbr p-acp, cc av vhb vvn pn31 av-j.
(33) sermon (DIV1)
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Notwithstanding all the afflictions that lay upon Job, he sinned not, he did not open his mouth against God.
Notwithstanding all the afflictions that lay upon Job, he sinned not, he did not open his Mouth against God.
a-acp d dt n2 cst vvd p-acp np1, pns31 vvd xx, pns31 vdd xx vvi po31 n1 p-acp np1.
(33) sermon (DIV1)
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5320
And so our Lord Jesus Christ, he was a man of sorrows; saith he, the Foxes have holes, and the Birds of the Air have nests;
And so our Lord jesus christ, he was a man of sorrows; Says he, the Foxes have holes, and the Birds of the Air have nests;
cc av po12 n1 np1 np1, pns31 vbds dt n1 pp-f n2; vvz pns31, dt n2 vhb n2, cc dt n2 pp-f dt n1 vhb n2;
(33) sermon (DIV1)
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but the Son of Man hath not where to lay his head. but the Son of Man hath not where to lay his head.
cc-acp dt n1 pp-f n1 vhz xx c-crq pc-acp vvi po31 n1.
(33) sermon (DIV1)
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Jesus Christ though Heire of all things, was yet as poor as ever thou hast been;
jesus christ though Heir of all things, was yet as poor as ever thou hast been;
np1 np1 cs n1 pp-f d n2, vbds av p-acp j c-acp av pns21 vh2 vbn;
(33) sermon (DIV1)
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and therefore let these considerations stay your hearts in what ever afflictions may befall you here in this world;
and Therefore let these considerations stay your hearts in what ever afflictions may befall you Here in this world;
cc av vvb d n2 vvb po22 n2 p-acp r-crq av n2 vmb vvi pn22 av p-acp d n1;
(33) sermon (DIV1)
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5324
for the Lord knowes what a Cloud of blood is yet hanging over our heads.
for the Lord knows what a Cloud of blood is yet hanging over our Heads.
p-acp dt n1 vvz r-crq dt n1 pp-f n1 vbz av vvg p-acp po12 n2.
(33) sermon (DIV1)
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11. To keep down excessive sorrow for the losse of any Creature comfort, consider, that your sorrow is never fightly placed till it hath sin for its object, your sorrow is misplaced,
11. To keep down excessive sorrow for the loss of any Creature Comfort, Consider, that your sorrow is never fightly placed till it hath since for its Object, your sorrow is misplaced,
crd p-acp vvi a-acp j n1 p-acp dt n1 pp-f d n1 n1, vvb, cst po22 n1 vbz av-x av-j vvn c-acp pn31 vhz n1 p-acp po31 n1, po22 n1 vbz vvn,
(33) sermon (DIV1)
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and runs in a wrong Channel, till it centers here.
and runs in a wrong Channel, till it centers Here.
cc vvz p-acp dt n-jn n1, c-acp pn31 vvz av.
(33) sermon (DIV1)
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If you sorrow for the things of the world, you let it run in a wrong Channel,
If you sorrow for the things of the world, you let it run in a wrong Channel,
cs pn22 n1 p-acp dt n2 pp-f dt n1, pn22 vvb pn31 vvi p-acp dt n-jn n1,
(33) sermon (DIV1)
881
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and keep it from running there where it should run:
and keep it from running there where it should run:
cc vvb pn31 p-acp vvg a-acp c-crq pn31 vmd vvi:
(33) sermon (DIV1)
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'tis pitty to use sweet water to wash a foul room, sin ought to be the chief object of sorrow,
it's pity to use sweet water to wash a foul room, since ought to be the chief Object of sorrow,
pn31|vbz n1 pc-acp vvi j n1 pc-acp vvi dt j n1, n1 vmd pc-acp vbi dt j-jn n1 pp-f n1,
(33) sermon (DIV1)
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and our teares are diverted out of their proper Channel, when we do not sorrow for sin either mediately or immediately.
and our tears Are diverted out of their proper Channel, when we do not sorrow for since either mediately or immediately.
cc po12 n2 vbr vvn av pp-f po32 j n1, c-crq pns12 vdb xx n1 p-acp n1 av-d av-j cc av-j.
(33) sermon (DIV1)
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God hath promised to bottle all those teares we shed for sin, but no other; those that we shed for the things of the world, they are but.
God hath promised to Bottle all those tears we shed for since, but no other; those that we shed for the things of the world, they Are but.
np1 vhz vvn p-acp n1 d d n2 pns12 vvb p-acp n1, cc-acp dx j-jn; d cst pns12 vvb p-acp dt n2 pp-f dt n1, pns32 vbr p-acp.
(33) sermon (DIV1)
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tears cast away, they run over, and not into Gods Bottles And indeed my Brethren, there are no afflictions here that do deserve our sorrows or tears.
tears cast away, they run over, and not into God's Bottles And indeed my Brothers, there Are no afflictions Here that do deserve our sorrows or tears.
n2 vvn av, pns32 vvb a-acp, cc xx p-acp npg1 n2 cc av po11 n2, pc-acp vbr dx n2 av cst vdb vvi po12 n2 cc n2.
(33) sermon (DIV1)
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Would you not count him a mad man that should go and throw Pearls or Diamond at a Pear-tree, and so lose them:
Would you not count him a mad man that should go and throw Pearls or Diamond At a Pear tree, and so loose them:
vmd pn22 xx vvi pno31 dt j n1 cst vmd vvi cc vvi n2 cc n1 p-acp dt n1, cc av vvb pno32:
(33) sermon (DIV1)
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so it is pitty to throw away tears upon the things of this world, to wast such pretious commodities upon every slight occasion.
so it is pity to throw away tears upon the things of this world, to wast such precious commodities upon every slight occasion.
av pn31 vbz n1 pc-acp vvi av n2 p-acp dt n2 pp-f d n1, pc-acp vvi d j n2 p-acp d j n1.
(33) sermon (DIV1)
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12. Consider that excessive sorrow for the world, will hinder and interrupt your mourning for sin:
12. Consider that excessive sorrow for the world, will hinder and interrupt your mourning for since:
crd np1 cst j n1 p-acp dt n1, vmb vvi cc vvi po22 n1 p-acp n1:
(33) sermon (DIV1)
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as when a vein is opened in the arm, and the blood runs out there, it hinders and diverts it from running in its usuall Channel;
as when a vein is opened in the arm, and the blood runs out there, it hinders and diverts it from running in its usual Channel;
c-acp c-crq dt n1 vbz vvn p-acp dt n1, cc dt n1 vvz av a-acp, pn31 vvz cc vvz pn31 p-acp vvg p-acp po31 j n1;
(33) sermon (DIV1)
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so when you are in a vein of sorrow and discontent for worldly losses or crosses:
so when you Are in a vein of sorrow and discontent for worldly losses or Crosses:
av c-crq pn22 vbr p-acp dt n1 pp-f n1 cc n-jn p-acp j n2 cc n2:
(33) sermon (DIV1)
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this diverts and hinders the naturall course of your teares, so that you cannot mourn for sin.
this diverts and hinders the natural course of your tears, so that you cannot mourn for since.
d vvz cc vvz dt j n1 pp-f po22 n2, av cst pn22 vmbx vvi p-acp n1.
(33) sermon (DIV1)
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And thus I have done with these twelve Considerations, and also with these three Queries.
And thus I have done with these twelve Considerations, and also with these three Queries.
cc av pns11 vhb vdn p-acp d crd n2, cc av p-acp d crd n2.
(33) sermon (DIV1)
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I have shewed you when sorrow is inordinate, and I have given you some reasons why Christians should not mourn immoderately for the things of this world;
I have showed you when sorrow is inordinate, and I have given you Some Reasons why Christians should not mourn immoderately for the things of this world;
pns11 vhb vvn pn22 c-crq n1 vbz j, cc pns11 vhb vvn pn22 d n2 c-crq np1 vmd xx vvi av-j p-acp dt n2 pp-f d n1;
(33) sermon (DIV1)
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and now I have laid you down twelve confideraions to keep you from excessive mourning for the losse of any outward comfort.
and now I have laid you down twelve confideraions to keep you from excessive mourning for the loss of any outward Comfort.
cc av pns11 vhb vvn pn22 p-acp crd n2 pc-acp vvi pn22 p-acp j n1 p-acp dt n1 pp-f d j n1.
(33) sermon (DIV1)
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SERM. 3.
SERMON. 3.
n1. crd
(34) sermon (DIV1)
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I Have now one Query more, and that is in the fourth place, to shew you what Rules or helps you are to use, I Have now one Query more, and that is in the fourth place, to show you what Rules or helps you Are to use,
pns11 vhb av crd np1 n1, cc d vbz p-acp dt ord n1, pc-acp vvi pn22 r-crq n2 cc vvz pn22 vbr pc-acp vvi,
(34) sermon (DIV1)
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so as to keep your sorrows for worldly crosses within bounds, to weep as if you wept not.
so as to keep your sorrows for worldly Crosses within bounds, to weep as if you wept not.
av c-acp pc-acp vvi po22 n2 p-acp j n2 p-acp n2, pc-acp vvi c-acp cs pn22 vvd xx.
(34) sermon (DIV1)
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I shall here likewise give you 11. or 12. directions for the performance of this duty.
I shall Here likewise give you 11. or 12. directions for the performance of this duty.
pns11 vmb av av vvb pn22 crd cc crd n2 p-acp dt n1 pp-f d n1.
(34) sermon (DIV1)
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1. If you would keep your sorrow within bounds, use this help, look upon those things,
1. If you would keep your sorrow within bounds, use this help, look upon those things,
crd cs pn22 vmd vvi po22 n1 p-acp n2, vvb d n1, vvb p-acp d n2,
(34) sermon (DIV1)
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for the want of which you do so excessively grieve, as meer nothings. You will say it is a childish thing for a man to cry for nothing;
for the want of which you do so excessively grieve, as mere nothings. You will say it is a childish thing for a man to cry for nothing;
p-acp dt n1 pp-f r-crq pn22 vdb av av-j vvi, c-acp j pi2x. pn22 vmb vvi pn31 vbz dt j n1 p-acp dt n1 pc-acp vvi p-acp pix;
(34) sermon (DIV1)
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why many such childish pranks do we play very often, we do grieve and mourn,
why many such childish pranks do we play very often, we do grieve and mourn,
c-crq d d j n2 vdb pns12 vvb av av, pns12 vdb vvi cc vvi,
(34) sermon (DIV1)
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and weep for meer nothings, which if we did seriously consider, when we do mourn for the losse of this or that comfort, it would allay our sorrows, seeing they are meer nothing:
and weep for mere nothings, which if we did seriously Consider, when we do mourn for the loss of this or that Comfort, it would allay our sorrows, seeing they Are mere nothing:
cc vvi p-acp j pi2x, q-crq cs pns12 vdd av-j vvi, c-crq pns12 vdb vvi p-acp dt n1 pp-f d cc d n1, pn31 vmd vvi po12 n2, vvg pns32 vbr j pi2:
(34) sermon (DIV1)
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Oh but you'l say, my Trade failes, so much of my Estate is lost, and do you call this nothing? yes I do,
O but You'll say, my Trade fails, so much of my Estate is lost, and do you call this nothing? yes I do,
uh cc-acp pn22|vmb vvi, po11 n1 vvz, av d pp-f po11 n1 vbz vvn, cc vdb pn22 vvi d pix? uh pns11 vdb,
(34) sermon (DIV1)
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for so the Scripture calls them, Prov. 23.5. saies Solomon, wilt thou set thy heart upon that which is nothing? for riches take unto them wings and fly away:
for so the Scripture calls them, Curae 23.5. Says Solomon, wilt thou Set thy heart upon that which is nothing? for riches take unto them wings and fly away:
c-acp av dt n1 vvz pno32, np1 crd. vvz np1, vm2 pns21 vvi po21 n1 p-acp d r-crq vbz pix? p-acp n2 vvb p-acp pno32 n2 cc vvi av:
(34) sermon (DIV1)
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and if so, why should we set our hearts so much upon them, as to grieve for them in the want of them.
and if so, why should we Set our hearts so much upon them, as to grieve for them in the want of them.
cc cs av, q-crq vmd pns12 vvi po12 n2 av av-d p-acp pno32, c-acp pc-acp vvi p-acp pno32 p-acp dt n1 pp-f pno32.
(34) sermon (DIV1)
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When King Agrippa came to passe judgement upon Paul, Acts 25.23. Its said, he came with great Pomp; but in the Originall it is, he came with a great fantasie.
When King Agrippa Come to pass judgement upon Paul, Acts 25.23. Its said, he Come with great Pomp; but in the Original it is, he Come with a great fantasy.
c-crq n1 np1 vvd pc-acp vvi n1 p-acp np1, n2 crd. pn31 vvd, pns31 vvd p-acp j n1; p-acp p-acp dt j-jn pn31 vbz, pns31 vvd p-acp dt j n1.
(34) sermon (DIV1)
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Such fancies and nothings are all worldly Pomps and comforts, in comparison of the great and waighty things of salvation:
Such fancies and nothings Are all worldly Pomps and comforts, in comparison of the great and weighty things of salvation:
d n2 cc pi2x vbr d j n2 cc n2, p-acp n1 pp-f dt j cc j n2 pp-f n1:
(34) sermon (DIV1)
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there is but one thing necessary saies Christ, and that is to get an interest in him;there is but one thing necessary Says christ, and that is to get an Interest in him;
a-acp vbz cc-acp crd n1 j vvz np1, cc d vbz pc-acp vvi dt n1 p-acp pno31;
(34) sermon (DIV1)
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it is not necessary that you should have riches and honour in the world, the only thing necessary is to get Christ, it is not necessary that you should have riches and honour in the world, the only thing necessary is to get christ,
pn31 vbz xx j cst pn22 vmd vhi n2 cc n1 p-acp dt n1, dt j n1 j vbz pc-acp vvi np1,
(34) sermon (DIV1)
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and therefore why should we spend our time, and take pains about that which is not bread,
and Therefore why should we spend our time, and take pains about that which is not bred,
cc av q-crq vmd pns12 vvi po12 n1, cc vvi n2 p-acp d r-crq vbz xx n1,
(34) sermon (DIV1)
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and after that which will not profit us, which are but meer nothings.
and After that which will not profit us, which Are but mere nothings.
cc p-acp d r-crq vmb xx vvi pno12, r-crq vbr cc-acp j pi2x.
(34) sermon (DIV1)
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5359
What a Childish part was it in Haman, when he had so many priviledges and dignities as the favour of the King, to sit at the Kings Table,
What a Childish part was it in Haman, when he had so many privileges and dignities as the favour of the King, to fit At the Kings Table,
q-crq dt j n1 vbds pn31 p-acp np1, c-crq pns31 vhd av d n2 cc n2 p-acp dt n1 pp-f dt n1, pc-acp vvi p-acp dt ng1 n1,
(34) sermon (DIV1)
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and ride upon his Horse, &c. that he should be so much grieved and troubled,
and ride upon his Horse, etc. that he should be so much grieved and troubled,
cc vvi p-acp po31 n1, av cst pns31 vmd vbi av av-d vvn cc vvn,
(34) sermon (DIV1)
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because Mordecai would not reverence him? what a poor small matter was this, to interrupt all his comfor•s? and Ahab, &c. he could not have Naboths Vineyard,
Because Mordecai would not Reverence him? what a poor small matter was this, to interrupt all his comfor•s? and Ahab, etc. he could not have Naboth's Vineyard,
c-acp np1 vmd xx vvi pno31? q-crq dt j j n1 vbds d, pc-acp vvi d po31 n2? cc np1, av pns31 vmd xx vhi n2 n1,
(34) sermon (DIV1)
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when he had so many of his own: many men suffer themselves to be over-whelmed with sorrow for poor slight triviall things.
when he had so many of his own: many men suffer themselves to be overwhelmed with sorrow for poor slight trivial things.
c-crq pns31 vhd av d pp-f po31 d: d n2 vvi px32 pc-acp vbi j p-acp n1 p-acp j j j n2.
(34) sermon (DIV1)
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5363
Seneca sets out such a man that hath a stately house, fair Orchards and Gardens, with much fruit,Senecca sets out such a man that hath a stately house, fair Orchards and Gardens, with much fruit,
np1 vvz av d dt n1 cst vhz dt j n1, j n2 cc n2, p-acp d n1,
(34) sermon (DIV1)
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yet should grieve because a few leaves fall off.
yet should grieve Because a few leaves fallen off.
av vmd vvi p-acp dt d n2 vvb a-acp.
(34) sermon (DIV1)
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5365
2. If you would keep your sorrows within bounds, then take heed you do not place an inordinate and immoderate love, upon any comfort you enjoy here below.
2. If you would keep your sorrows within bounds, then take heed you do not place an inordinate and immoderate love, upon any Comfort you enjoy Here below.
crd cs pn22 vmd vvi po22 n2 p-acp n2, av vvb n1 pn22 vdb xx vvi dt j cc j n1, p-acp d n1 pn22 vvb av a-acp.
(34) sermon (DIV1)
886
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5366
If you love any thing too much in the enjoyment of it, you will grieve too much for that thing in the losse of it,
If you love any thing too much in the enjoyment of it, you will grieve too much for that thing in the loss of it,
cs pn22 vvb d n1 av av-d p-acp dt n1 pp-f pn31, pn22 vmb vvi av av-d c-acp cst n1 p-acp dt n1 pp-f pn31,
(34) sermon (DIV1)
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5367
and therefore let not your hearts be glewed to any comfort here below.
and Therefore let not your hearts be glued to any Comfort Here below.
cc av vvb xx po22 n2 vbb vvn p-acp d n1 av a-acp.
(34) sermon (DIV1)
886
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5368
Let the comforts of the world be to you as Gloves to your hands, and not as the skin to your flesh;
Let the comforts of the world be to you as Gloves to your hands, and not as the skin to your Flesh;
vvb dt n2 pp-f dt n1 vbb p-acp pn22 c-acp n2 p-acp po22 n2, cc xx p-acp dt n1 p-acp po22 n1;
(34) sermon (DIV1)
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5369
you cannot pull off the skin from your flesh without a great deal of pain and torment,
you cannot pull off the skin from your Flesh without a great deal of pain and torment,
pn22 vmbx vvi a-acp dt n1 p-acp po22 n1 p-acp dt j n1 pp-f n1 cc n1,
(34) sermon (DIV1)
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but you may pull of your Glove from your hand without any trouble.
but you may pull of your Glove from your hand without any trouble.
cc-acp pn22 vmb vvi pp-f po22 n1 p-acp po22 n1 p-acp d n1.
(34) sermon (DIV1)
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5371
If your hearts be glewed too much to the love of worldly things, the losse of those things you did so immoderately love, will provoke you to excessive sorrow and grief.
If your hearts be glued too much to the love of worldly things, the loss of those things you did so immoderately love, will provoke you to excessive sorrow and grief.
cs po22 n2 vbb vvn av av-d p-acp dt n1 pp-f j n2, dt n1 pp-f d n2 pn22 vdd av av-j vvi, vmb vvi pn22 p-acp j n1 cc n1.
(34) sermon (DIV1)
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5372
A man will never grieve for the losse of that which he hates, but for that which he loves,
A man will never grieve for the loss of that which he hates, but for that which he loves,
dt n1 vmb av-x vvi p-acp dt n1 pp-f d r-crq pns31 vvz, cc-acp p-acp d r-crq pns31 vvz,
(34) sermon (DIV1)
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5373
and you can never keep your sorrow within bounds, if you do not keep your love within bounds.
and you can never keep your sorrow within bounds, if you do not keep your love within bounds.
cc pn22 vmb av-x vvi po22 n1 p-acp n2, cs pn22 vdb xx vvi po22 n1 p-acp n2.
(34) sermon (DIV1)
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5374
As it is with a Picture, if you put it into a frame, and hang it up against the wall, you may easily take it down again;
As it is with a Picture, if you put it into a frame, and hang it up against the wall, you may Easily take it down again;
p-acp pn31 vbz p-acp dt n1, cs pn22 vvb pn31 p-acp dt n1, cc vvb pn31 a-acp p-acp dt n1, pn22 vmb av-j vvi pn31 a-acp av;
(34) sermon (DIV1)
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but if you glew or past it to the wall, you cannot take it down without tearing it all to pieces.
but if you glew or passed it to the wall, you cannot take it down without tearing it all to Pieces.
cc-acp cs pn22 vvi cc p-acp pn31 p-acp dt n1, pn22 vmbx vvi pn31 a-acp p-acp vvg pn31 d p-acp n2.
(34) sermon (DIV1)
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5376
So if your love to the World be like a Picture, glewed to the wall, you will not part with the things of the world,
So if your love to the World be like a Picture, glued to the wall, you will not part with the things of the world,
av cs po22 n1 p-acp dt n1 vbb av-j dt n1, vvn p-acp dt n1, pn22 vmb xx vvi p-acp dt n2 pp-f dt n1,
(34) sermon (DIV1)
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5377
but with a great deal of sorrow and trouble and vexation.
but with a great deal of sorrow and trouble and vexation.
cc-acp p-acp dt j n1 pp-f n1 cc n1 cc n1.
(34) sermon (DIV1)
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5378
It is said of Jacob when he heard his Son Joseph was dead, that he wept and would not be comforted, It is said of Jacob when he herd his Son Joseph was dead, that he wept and would not be comforted,
pn31 vbz vvn pp-f np1 c-crq pns31 vvd po31 n1 np1 vbds j, cst pns31 vvd cc vmd xx vbi vvn,
(34) sermon (DIV1)
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5379
and the reason was, because he loved Joseph exceedingly, and more then all the rest:
and the reason was, Because he loved Joseph exceedingly, and more then all the rest:
cc dt n1 vbds, c-acp pns31 vvd np1 av-vvg, cc av-dc cs d dt n1:
(34) sermon (DIV1)
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his excessive love to Joseph did make him sorrow so much in the want of him.
his excessive love to Joseph did make him sorrow so much in the want of him.
po31 j n1 p-acp np1 vdd vvi pno31 n1 av av-d p-acp dt n1 pp-f pno31.
(34) sermon (DIV1)
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5381
3. Look upon all comforts here below, as loseable and uncertain. God in his wisdom hath not joyned permanency to any comfort here below.
3. Look upon all comforts Here below, as loseable and uncertain. God in his Wisdom hath not joined permanency to any Comfort Here below.
crd n1 p-acp d n2 av a-acp, c-acp j cc j. np1 p-acp po31 n1 vhz xx vvn n1 p-acp d n1 av a-acp.
(34) sermon (DIV1)
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5382
Look upon your comforts as mutable and perishing:
Look upon your comforts as mutable and perishing:
n1 p-acp po22 n2 p-acp j cc j-vvg:
(34) sermon (DIV1)
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5383
have you lost a Child? why say, I knew before that I had begotten a mortall Child:
have you lost a Child? why say, I knew before that I had begotten a Mortal Child:
vhb pn22 vvn dt n1? q-crq vvb, pns11 vvd p-acp cst pns11 vhd vvn dt j-jn n1:
(34) sermon (DIV1)
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5384
there is an appointed time for us all once to die, and the comforts we enjoy here below, are not like the Anchor in the bottom of the Sea that holds fast in a storm;
there is an appointed time for us all once to die, and the comforts we enjoy Here below, Are not like the Anchor in the bottom of the Sea that holds fast in a storm;
pc-acp vbz dt j-vvn n1 p-acp pno12 av-d a-acp pc-acp vvi, cc dt n2 pns12 vvb av a-acp, vbr xx av-j dt n1 p-acp dt n1 pp-f dt n1 cst vvz av-j p-acp dt n1;
(34) sermon (DIV1)
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5385
but like the flag upon the top of the mast that turns with every wind; and therefore seeing in your greatest comfort you are subject to an alteration every moment,
but like the flag upon the top of the mast that turns with every wind; and Therefore seeing in your greatest Comfort you Are Subject to an alteration every moment,
cc-acp av-j dt n1 p-acp dt n1 pp-f dt n1 cst vvz p-acp d n1; cc av vvg p-acp po22 js n1 pn22 vbr j-jn p-acp dt n1 d n1,
(34) sermon (DIV1)
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5386
why should you immoderately sorrow in the losse of them, and grieve so much for that which you may lose you know not how soon.
why should you immoderately sorrow in the loss of them, and grieve so much for that which you may loose you know not how soon.
q-crq vmd pn22 av-j n1 p-acp dt n1 pp-f pno32, cc vvi av av-d c-acp d r-crq pn22 vmb vvi pn22 vvb xx c-crq av.
(34) sermon (DIV1)
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5387
A man should sit loose from things loseable, and never give way to certain sorrows, for the losse of so uncertain comforts.
A man should fit lose from things loseable, and never give Way to certain sorrows, for the loss of so uncertain comforts.
dt n1 vmd vvi j p-acp n2 j, cc av-x vvb n1 p-acp j n2, p-acp dt n1 pp-f av j n2.
(34) sermon (DIV1)
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5388
4. If you would keep your sorrow within bounds, consider that you have no cause of sorrow for the losse of worldly things,
4. If you would keep your sorrow within bounds, Consider that you have no cause of sorrow for the loss of worldly things,
crd cs pn22 vmd vvi po22 n1 p-acp n2, vvb cst pn22 vhb dx n1 pp-f n1 p-acp dt n1 pp-f j n2,
(34) sermon (DIV1)
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5389
if God leaves you enough for the necessities of your life, though he doth not leave you a superfluity for the complacency and delight of your life, having food and rayment, let us therewith be content.
if God leaves you enough for the necessities of your life, though he does not leave you a superfluity for the complacency and delight of your life, having food and raiment, let us therewith be content.
cs np1 vvz pn22 av-d p-acp dt n2 pp-f po22 n1, cs pns31 vdz xx vvi pn22 dt n1 p-acp dt n1 cc n1 pp-f po22 n1, vhg n1 cc n1, vvb pno12 av vbi j.
(34) sermon (DIV1)
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5390
If thou hast bread, though not junkets, be contented with it: if you have rayment, though not Ornaments, yet be contented. If thou hast bred, though not junkets, be contented with it: if you have raiment, though not Ornament, yet be contented.
cs pns21 vh2 n1, cs xx n2, vbb vvn p-acp pn31: cs pn22 vhb n1, cs xx n2, av vbi vvn.
(34) sermon (DIV1)
888
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5391
If you have food and rayment, though never so course, being enough but meerly to maintain life, you have no cause to complain, but to be contented.
If you have food and raiment, though never so course, being enough but merely to maintain life, you have no cause to complain, but to be contented.
cs pn22 vhb n1 cc n1, cs av-x av n1, vbg av-d p-acp av-j pc-acp vvi n1, pn22 vhb dx n1 pc-acp vvi, cc-acp pc-acp vbi vvn.
(34) sermon (DIV1)
888
Page 23
5392
Jacob was a richer man then any of you that hear me this day; yet saies he in Gen. 28.20. if so be thou wilt give me bread to eat, and rayment to put on, it shall suffice me. Jacob was a Richer man then any of you that hear me this day; yet Says he in Gen. 28.20. if so be thou wilt give me bred to eat, and raiment to put on, it shall suffice me.
np1 vbds dt jc n1 cs d pp-f pn22 cst vvb pno11 d n1; av vvz pns31 p-acp np1 crd. cs av vbb pns21 vm2 vvi pno11 n1 pc-acp vvi, cc n1 pc-acp vvi a-acp, pn31 vmb vvi pno11.
(34) sermon (DIV1)
888
Page 23
5393
If the Lord gives us meat and rayment, though the meat be homely, and the rayment course,
If the Lord gives us meat and raiment, though the meat be homely, and the raiment course,
cs dt n1 vvz pno12 n1 cc n1, cs dt n1 vbb j, cc dt n1 n1,
(34) sermon (DIV1)
888
Page 24
5394
yet we should be content with it, and say it shall suffice me:
yet we should be content with it, and say it shall suffice me:
av pns12 vmd vbi j p-acp pn31, cc vvb pn31 vmb vvi pno11:
(34) sermon (DIV1)
888
Page 24
5395
though God doth not give us abundance for our delight and conveniency, yet if he gives us enough to relieve our necessities, we should be contented,
though God does not give us abundance for our delight and conveniency, yet if he gives us enough to relieve our necessities, we should be contented,
cs np1 vdz xx vvi pno12 n1 p-acp po12 n1 cc n1, av cs pns31 vvz pno12 d pc-acp vvi po12 n2, pns12 vmd vbi vvn,
(34) sermon (DIV1)
888
Page 24
5396
and therefore have no cause of excessive sorrow in that particular. 5. Do nothing that may commemorate or call to minde your former or present afflictions,
and Therefore have no cause of excessive sorrow in that particular. 5. Do nothing that may commemorate or call to mind your former or present afflictions,
cc av vhb dx n1 pp-f j n1 p-acp d j. crd vdb pix d vmb j cc vvb pc-acp vvi po22 j cc j n2,
(34) sermon (DIV1)
888
Page 24
5397
so as to renew your sorrows thereby.
so as to renew your sorrows thereby.
av c-acp pc-acp vvi po22 n2 av.
(34) sermon (DIV1)
889
Page 24
5398
Beloved, it is an ill course that many people take, when they have lost a friend,
beloved, it is an ill course that many people take, when they have lost a friend,
j-vvn, pn31 vbz dt j-jn n1 cst d n1 vvi, c-crq pns32 vhb vvn dt n1,
(34) sermon (DIV1)
889
Page 24
5399
as a Husband, or a Wife, or a Parent, or a Child, they will be looking upon the Picture,
as a Husband, or a Wife, or a Parent, or a Child, they will be looking upon the Picture,
c-acp dt n1, cc dt n1, cc dt n1, cc dt n1, pns32 vmb vbi vvg p-acp dt n1,
(34) sermon (DIV1)
889
Page 24
5400
or Clothes, or any thing else of their deceased friends, which make their sorrow to renew,
or Clothes, or any thing Else of their deceased Friends, which make their sorrow to renew,
cc n2, cc d n1 av pp-f po32 j-vvn n2, r-crq vvb po32 n1 pc-acp vvi,
(34) sermon (DIV1)
889
Page 24
5401
and their wounds to bleed a fresh, do nothing that may call to mind your sorrows.
and their wounds to bleed a fresh, do nothing that may call to mind your sorrows.
cc po32 n2 pc-acp vvi dt j, vdb pix cst vmb vvi pc-acp vvi po22 n2.
(34) sermon (DIV1)
889
Page 24
5402
It is a notable instance to this purpose, and very observable, that which you find in Gen. 35.17,18. It is said there of Rachel, that when she was a dying, the Child being born, she called its name Benoni, the Son of my sorrow;
It is a notable instance to this purpose, and very observable, that which you find in Gen. 35.17,18. It is said there of Rachel, that when she was a dying, the Child being born, she called its name Benoni, the Son of my sorrow;
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(34) sermon (DIV1)
889
Page 24
5403
but now mark, Ja•ob would not let it be called by that name the Mother called it by;
but now mark, Ja•ob would not let it be called by that name the Mother called it by;
p-acp av vvb, vvb vmd xx vvi pn31 vbi vvn p-acp d n1 dt n1 vvd pn31 p-acp;
(34) sermon (DIV1)
889
Page 24
5404
but he called it Benjamin the Sonne of my right hand.
but he called it Benjamin the Son of my right hand.
cc-acp pns31 vvd pn31 np1 dt n1 pp-f po11 j-jn n1.
(34) sermon (DIV1)
889
Page 24
5405
And Divines give this Reason of it, because if Jacob had suffered the Child to have been called by that name, every time he had heard it, it would have been a means to recall to mind the losse of his Wife, who died while she was in labour with him,
And Divines give this Reason of it, Because if Jacob had suffered the Child to have been called by that name, every time he had herd it, it would have been a means to Recall to mind the loss of his Wife, who died while she was in labour with him,
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(34) sermon (DIV1)
889
Page 24
5406
and so have revived his grief and sorrow for it: therefore we should not call to mind our afflictions, so as to renew our sorrows.
and so have revived his grief and sorrow for it: Therefore we should not call to mind our afflictions, so as to renew our sorrows.
cc av vhb vvn po31 n1 cc n1 p-acp pn31: av pns12 vmd xx vvi pc-acp vvi po12 n2, av c-acp pc-acp vvi po12 n2.
(34) sermon (DIV1)
889
Page 24
5407
6. If you would keep your sorrows within bounds, live much in the meditation and contemplation of divine things.
6. If you would keep your sorrows within bounds, live much in the meditation and contemplation of divine things.
crd cs pn22 vmd vvi po22 n2 p-acp n2, vvb d p-acp dt n1 cc n1 pp-f j-jn n2.
(34) sermon (DIV1)
890
Page 24
5408
The reason why you mourn so much for things below, is because you meditate no more on things above;
The reason why you mourn so much for things below, is Because you meditate no more on things above;
dt n1 c-crq pn22 vvb av av-d c-acp n2 a-acp, vbz c-acp pn22 vvb av-dx dc p-acp n2 p-acp;
(34) sermon (DIV1)
890
Page 24
5409
were your contemplations raised up to the speculation of divine and spirituall things, the joy of these would swallow up your sorrow for the losse of any thing here below.
were your contemplations raised up to the speculation of divine and spiritual things, the joy of these would swallow up your sorrow for the loss of any thing Here below.
vbdr po22 n2 vvn a-acp p-acp dt n1 pp-f j-jn cc j n2, dt n1 pp-f d vmd vvi a-acp po22 n1 p-acp dt n1 pp-f d n1 av a-acp.
(34) sermon (DIV1)
890
Page 24
5410
Adam in innocency did so converse with God, that he did not see his own nakedness.Adam in innocency did so converse with God, that he did not see his own nakedness.
np1 p-acp n1 vdd av vvi p-acp np1, cst pns31 vdd xx vvi po31 d n1.
(34) sermon (DIV1)
890
Page 24
5411
I have read of the Eagle, that she is of a temper and condition contrary to all other Birds:
I have read of the Eagl, that she is of a temper and condition contrary to all other Birds:
pns11 vhb vvn pp-f dt n1, cst pns31 vbz pp-f dt n1 cc n1 j-jn p-acp d j-jn n2:
(34) sermon (DIV1)
890
Page 24
5412
whereas all other Birds that fly when they are hurt, or in want, will cry and make a noyse;
whereas all other Birds that fly when they Are hurt, or in want, will cry and make a noise;
cs d j-jn n2 cst vvb c-crq pns32 vbr vvn, cc p-acp n1, vmb vvi cc vvb dt n1;
(34) sermon (DIV1)
890
Page 25
5413
as the Crane will chatter, the Dove will mou•ne, the Raven will croake, all creatures will make a noyse when they are hart or in want:
as the Crane will chatter, the Dove will mou•ne, the Raven will croak, all creatures will make a noise when they Are heart or in want:
c-acp dt n1 vmb vvi, dt n1 vmb vvi, dt n1 vmb vvi, d n2 vmb vvi dt n1 c-crq pns32 vbr n1 cc p-acp n1:
(34) sermon (DIV1)
890
Page 25
5414
but now the Eagle she will flye aloft towards the Sun, and there recreate her selfe with its warme beames.
but now the Eagl she will fly aloft towards the Sun, and there recreate her self with its warm beams.
cc-acp av dt n1 pns31 vmb vvi av p-acp dt n1, cc pc-acp vvi po31 n1 p-acp po31 j n2.
(34) sermon (DIV1)
890
Page 25
5415
Oh now beloved that you would be Eagle like, to soare up in your meditations heavenward;
O now Beloved that you would be Eagl like, to soar up in your meditations heavenward;
uh av vvn cst pn22 vmd vbi n1 av-j, pc-acp vvi a-acp p-acp po22 n2 av;
(34) sermon (DIV1)
890
Page 25
5416
to raise up your thoughts to spirituall and heavenly things; and this would greatly allay your sorrowes for the losse of any outward comfort.
to raise up your thoughts to spiritual and heavenly things; and this would greatly allay your sorrows for the loss of any outward Comfort.
pc-acp vvi a-acp po22 n2 p-acp j cc j n2; cc d vmd av-j vvi po22 n2 p-acp dt n1 pp-f d j n1.
(34) sermon (DIV1)
890
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5417
7. Labour to mourne for sin more, and then you will mourne for outward afflictions lesse,
7. Labour to mourn for since more, and then you will mourn for outward afflictions less,
crd n1 pc-acp vvi p-acp n1 av-dc, cc cs pn22 vmb vvi p-acp j n2 av-dc,
(34) sermon (DIV1)
891
Page 25
5418
when once the conscience is touched with a penetentiall sorrow for sin, it will then cease sorrowing for the losse of worldly comforts.
when once the conscience is touched with a penitential sorrow for since, it will then cease sorrowing for the loss of worldly comforts.
c-crq c-acp dt n1 vbz vvn p-acp dt j n1 p-acp n1, pn31 vmb av vvi vvg p-acp dt n1 pp-f j n2.
(34) sermon (DIV1)
891
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5419
Oh Beloved, the letting your sorrowes run out upon sin, will divert them from any other object,
O beloved, the letting your sorrows run out upon since, will divert them from any other Object,
uh j-vvn, dt vvg po22 n2 vvb av p-acp n1, vmb vvi pno32 p-acp d j-jn n1,
(34) sermon (DIV1)
891
Page 25
5420
because when once the soul is in a veine of weeping for sin, it sees and apprehends sin to be so great an evill, that no evill in the world is so much a ground of sorrow as that:
Because when once the soul is in a vein of weeping for since, it sees and apprehends since to be so great an evil, that no evil in the world is so much a ground of sorrow as that:
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(34) sermon (DIV1)
891
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5421
and therefore if you would weep as if you wept not for outward troubles, weep more for sin,
and Therefore if you would weep as if you wept not for outward Troubles, weep more for since,
cc av cs pn22 vmd vvi c-acp cs pn22 vvd xx p-acp j n2, vvb av-dc p-acp n1,
(34) sermon (DIV1)
891
Page 25
5422
and the corruptions that are in your own hearts; I may say of sorrow as it is said of feare in Esay 8.12,13.
and the corruptions that Are in your own hearts; I may say of sorrow as it is said of Fear in Isaiah 8.12,13.
cc dt n2 cst vbr p-acp po22 d n2; pns11 vmb vvi pp-f n1 c-acp pn31 vbz vvn pp-f n1 p-acp np1 crd.
(34) sermon (DIV1)
891
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5423
sayes the Text, Feare not their feare, neither be afraid, but sanctifie the Lord of Hosts himselfe,
Says the Text, fear not their Fear, neither be afraid, but sanctify the Lord of Hosts himself,
vvz dt n1, vvb xx po32 n1, av-dx vbi j, cc-acp vvb dt n1 pp-f n2 px31,
(34) sermon (DIV1)
891
Page 25
5424
and let him be your feare, and let him be your dread. They that feare the Lord will not feare men;and let him be your Fear, and let him be your dread. They that Fear the Lord will not Fear men;
cc vvb pno31 vbi po22 n1, cc vvb pno31 vbi po22 n1. pns32 d vvb dt n1 vmb xx vvi n2;
(34) sermon (DIV1)
891
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5425
they that have a religious feare, will not have a worldly feare: so if you have a godly sorrow for sin;
they that have a religious Fear, will not have a worldly Fear: so if you have a godly sorrow for since;
pns32 cst vhb dt j n1, vmb xx vhi dt j n1: av cs pn22 vhb dt j n1 p-acp n1;
(34) sermon (DIV1)
891
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5426
it will keep you from any immoderate worldly sorrow;
it will keep you from any immoderate worldly sorrow;
pn31 vmb vvi pn22 p-acp d j j n1;
(34) sermon (DIV1)
891
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5427
and therefore I could wish, when you finde your sorrowes breaking out for the losse of worldly comforts,
and Therefore I could wish, when you find your sorrows breaking out for the loss of worldly comforts,
cc av pns11 vmd vvi, c-crq pn22 vvb po22 n2 vvg av p-acp dt n1 pp-f j n2,
(34) sermon (DIV1)
891
Page 25
5428
and things goe crossse with you here below, that you would consider, that you have greater evils, to mourne for,
and things go crossse with you Here below, that you would Consider, that you have greater evils, to mourn for,
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(34) sermon (DIV1)
891
Page 25
5429
and a great deale more cause to let your sorrowes run in sins Channell, then for any outward crosse or affliction.
and a great deal more cause to let your sorrows run in Sins Channel, then for any outward cross or affliction.
cc dt j n1 dc n1 pc-acp vvi po22 n2 vvb p-acp n2 n1, av p-acp d j n1 cc n1.
(34) sermon (DIV1)
891
Page 25
5430
8. If you would allay excesse in wordly sorrow, ballance your outward wants with your inward and spirituall injoyments;
8. If you would allay excess in wordly sorrow, balance your outward Wants with your inward and spiritual enjoyments;
crd cs pn22 vmd vvi n1 p-acp j n1, vvb po22 j n2 p-acp po22 j cc j n2;
(34) sermon (DIV1)
892
Page 25
5431
and your outward crosses with your inward comforts;
and your outward Crosses with your inward comforts;
cc po22 j n2 p-acp po22 j n2;
(34) sermon (DIV1)
892
Page 25
5432
and see whether the scale of your spirituall comforts doth not exceedingly weigh downe the other:
and see whither the scale of your spiritual comforts does not exceedingly weigh down the other:
cc vvb cs dt n1 pp-f po22 j n2 vdz xx av-vvg vvi p-acp dt n-jn:
(34) sermon (DIV1)
892
Page 26
5433
and if God make your spirituall mercies to outvy your outward afflictions, you have more cause to rejoyce then to mourne.
and if God make your spiritual Mercies to outvie your outward afflictions, you have more cause to rejoice then to mourn.
cc cs np1 vvb po22 j n2 pc-acp vvi po22 j n2, pn22 vhb dc n1 pc-acp vvi av pc-acp vvi.
(34) sermon (DIV1)
892
Page 26
5434
This course David tooke in 2 Sam. 25.5.
This course David took in 2 Sam. 25.5.
d n1 np1 vvd p-acp crd np1 crd.
(34) sermon (DIV1)
892
Page 26
5435
sayes he, Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure,
Says he, Although my house be not so with God, yet he hath made with me an everlasting Covenant, ordered in all things and sure,
vvz pns31, cs po11 n1 vbb xx av p-acp np1, av pns31 vhz vvn p-acp pno11 dt j n1, vvn p-acp d n2 cc j,
(34) sermon (DIV1)
892
Page 26
5436
for this is all my salvation, and all my desire, although he make it not to grow, as if he should have said,for this is all my salvation, and all my desire, although he make it not to grow, as if he should have said,
c-acp d vbz d po11 n1, cc d po11 n1, cs pns31 vvb pn31 xx pc-acp vvi, c-acp cs pns31 vmd vhi vvn,
(34) sermon (DIV1)
892
Page 26
5437
although I have not an affluence and confluence of all worldly happinesse, yet I care not, seeing God hath made with mean everlasting covenant, ordered in all things and sure;
although I have not an affluence and confluence of all worldly happiness, yet I care not, seeing God hath made with mean everlasting Covenant, ordered in all things and sure;
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(34) sermon (DIV1)
892
Page 26
5438
though things goe amisse without, yet all is well within;
though things go amiss without, yet all is well within;
cs n2 vvb av p-acp, av d vbz av a-acp;
(34) sermon (DIV1)
892
Page 26
5439
God hath made with me a covenant, and that is all my desire, and all my salvation,
God hath made with me a Covenant, and that is all my desire, and all my salvation,
np1 vhz vvn p-acp pno11 dt n1, cc d vbz d po11 n1, cc d po11 n1,
(34) sermon (DIV1)
892
Page 26
5440
so that now if you would with David ballance your outward crosses with your inward comforts, you would there see more cause of joy then outwardly of sorrow.
so that now if you would with David balance your outward Crosses with your inward comforts, you would there see more cause of joy then outwardly of sorrow.
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(34) sermon (DIV1)
892
Page 26
5441
A good man (saith Solomon ) shall be satisfied from himselfe; he hath that within him which will afford him comfort, whatsoever his outward condition be.
A good man (Says Solomon) shall be satisfied from himself; he hath that within him which will afford him Comfort, whatsoever his outward condition be.
dt j n1 (vvz np1) vmb vbi vvn p-acp px31; pns31 vhz d p-acp pno31 r-crq vmb vvi pno31 vvi, r-crq po31 j n1 vbi.
(34) sermon (DIV1)
892
Page 26
5442
You that are dejected with worldly sorrow, reason thus with your selves, what though my condition be said,
You that Are dejected with worldly sorrow, reason thus with your selves, what though my condition be said,
pn22 cst vbr vvn p-acp j n1, n1 av p-acp po22 n2, r-crq cs po11 n1 vbi vvn,
(34) sermon (DIV1)
893
Page 26
5443
and I want necessaries for this life, and have not a house to put my head in;
and I want necessaries for this life, and have not a house to put my head in;
cc pns11 vvb n2-j p-acp d n1, cc vhb xx dt n1 pc-acp vvi po11 n1 p-acp;
(34) sermon (DIV1)
893
Page 26
5444
or if I have, it is but a poore smoky Cottage;
or if I have, it is but a poor smoky Cottage;
cc cs pns11 vhb, pn31 vbz p-acp dt j j n1;
(34) sermon (DIV1)
893
Page 26
5445
yet why should I be troubled, seeing I have a house not made with hands, eternall in the heavens, though I have no habitation here, yet Christ is gone before me into heaven to prepare a place for me there.
yet why should I be troubled, seeing I have a house not made with hands, Eternal in the heavens, though I have no habitation Here, yet christ is gone before me into heaven to prepare a place for me there.
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(34) sermon (DIV1)
893
Page 26
5446
What though I am a man of a meane estate, and can scarce with all my labour and paines bring the yeare about? yet God is my portion, and I have an inheritance among them that are sanctified by faith in Christ:
What though I am a man of a mean estate, and can scarce with all my labour and pains bring the year about? yet God is my portion, and I have an inheritance among them that Are sanctified by faith in christ:
r-crq c-acp pns11 vbm dt n1 pp-f dt j n1, cc vmb av-j p-acp d po11 n1 cc n2 vvb dt n1 a-acp? av np1 vbz po11 n1, cc pns11 vhb dt n1 p-acp pno32 cst vbr vvn p-acp n1 p-acp np1:
(34) sermon (DIV1)
893
Page 26
5447
what though I am in debt, and in continuall danger when I goe abroad to be arrested and imprisoned,
what though I am in debt, and in continual danger when I go abroad to be arrested and imprisoned,
r-crq cs pns11 vbm p-acp n1, cc p-acp j n1 c-crq pns11 vvb av pc-acp vbi vvn cc vvn,
(34) sermon (DIV1)
893
Page 26
5448
yet my great debt is paid, Christ hath satisfied divine justifice for me: and I shall never goe to the Prison of hell to all eternity:
yet my great debt is paid, christ hath satisfied divine justifice for me: and I shall never go to the Prison of hell to all eternity:
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(34) sermon (DIV1)
893
Page 26
5449
what though I have no money in my purse to buy bread? yet I have a treasure in heaven, that shall never be exhausted;
what though I have no money in my purse to buy bred? yet I have a treasure in heaven, that shall never be exhausted;
r-crq cs pns11 vhb dx n1 p-acp po11 n1 pc-acp vvi n1? av pns11 vhb dt n1 p-acp n1, cst vmb av-x vbi vvn;
(34) sermon (DIV1)
893
Page 26
5450
what though I have scarce cloaths to cover my nakednesse? yet I have the long Robe of Christs righteousnesse to cover my sinfull nakednesse:
what though I have scarce clothes to cover my nakedness? yet I have the long Robe of Christ righteousness to cover my sinful nakedness:
r-crq cs pns11 vhb j n2 pc-acp vvi po11 n1? av pns11 vhb dt j n1 pp-f npg1 n1 pc-acp vvi po11 j n1:
(34) sermon (DIV1)
893
Page 26
5451
and though I have scarce meat and drinke to put in my belly, yet I doe feed upon the bread of life, the Lord Jesus Christ:
and though I have scarce meat and drink to put in my belly, yet I do feed upon the bred of life, the Lord jesus christ:
cc cs pns11 vhb av-j n1 cc vvi pc-acp vvi p-acp po11 n1, av pns11 vdb vvi p-acp dt n1 pp-f n1, dt n1 np1 np1:
(34) sermon (DIV1)
893
Page 27
5452
what though I am reproached and scandalized and defamed in my good name? yet my name is written in the booke of life,
what though I am reproached and scandalized and defamed in my good name? yet my name is written in the book of life,
r-crq cs pns11 vbm vvn cc vvn cc vvn p-acp po11 j n1? av po11 n1 vbz vvn p-acp dt n1 pp-f n1,
(34) sermon (DIV1)
893
Page 27
5453
and though I have never a foot of Land here to enjoy, yet I am an heire to a Kingdom.
and though I have never a foot of Land Here to enjoy, yet I am an heir to a Kingdom.
cc cs pns11 vhb av-x dt n1 pp-f n1 av pc-acp vvi, av pns11 vbm dt n1 p-acp dt n1.
(34) sermon (DIV1)
893
Page 27
5454
A Prince in disguize in a forraign Country meets with ill usage; but it troubles him not much, why? because he is heire to a Crowne,
A Prince in disguise in a foreign Country meets with ill usage; but it Troubles him not much, why? Because he is heir to a Crown,
dt n1 p-acp n1 p-acp dt j n1 vvz p-acp j-jn n1; cc-acp pn31 vvz pno31 xx av-d, q-crq? c-acp pns31 vbz n1 p-acp dt n1,
(34) sermon (DIV1)
893
Page 27
5455
and knows that when he is in his owne Kingdome he shall have respect enough.
and knows that when he is in his own Kingdom he shall have respect enough.
cc vvz d c-crq pns31 vbz p-acp po31 d n1 pns31 vmb vhi n1 av-d.
(34) sermon (DIV1)
893
Page 27
5456
Beloved let these inward and spirituall enjoyments allay all worldly sorrow, considering that if thou doest ballance thy spirituall enjoyments with thy outward wants,
beloved let these inward and spiritual enjoyments allay all worldly sorrow, considering that if thou dost balance thy spiritual enjoyments with thy outward Wants,
j-vvn vvb d j cc j n2 vvi d j n1, vvg cst cs pns21 vd2 vvi po21 j n2 p-acp po21 j n2,
(34) sermon (DIV1)
893
Page 27
5457
and thy inward comforts with thy outward losses, the former will infinitely preponderate and outweigh the latter.
and thy inward comforts with thy outward losses, the former will infinitely preponderate and outweigh the latter.
cc po21 j n2 p-acp po21 j n2, dt j n1 av-j vvi cc vvi dt d.
(34) sermon (DIV1)
893
Page 27
5458
9. Would you keep your sorrowes within bounds? then make the most of the mercies you receive,
9. Would you keep your sorrows within bounds? then make the most of the Mercies you receive,
crd vmd pn22 vvi po22 n2 p-acp n2? av vvb dt ds pp-f dt n2 pn22 vvb,
(34) sermon (DIV1)
894
Page 27
5459
and the least of the afflictions you endure; it is the property of a sorrowfull spirit to make the most of his afflictions,
and the least of the afflictions you endure; it is the property of a sorrowful Spirit to make the most of his afflictions,
cc dt ds pp-f dt n2 pn22 vvb; pn31 vbz dt n1 pp-f dt j n1 pc-acp vvi dt ds pp-f po31 n2,
(34) sermon (DIV1)
894
Page 27
5460
and the least of his mercies;
and the least of his Mercies;
cc dt ds pp-f po31 n2;
(34) sermon (DIV1)
894
Page 27
5461
but if you would keep your hearts from excessive sorrow, you should amplifie and inlarge Gods mercies to you,
but if you would keep your hearts from excessive sorrow, you should amplify and enlarge God's Mercies to you,
cc-acp cs pn22 vmd vvi po22 n2 p-acp j n1, pn22 vmd vvi cc vvi npg1 n2 p-acp pn22,
(34) sermon (DIV1)
894
Page 27
5462
and extenuate and lessen your afflictions in your memories, and you will greaten your thankfulnesse, and lessen and abate your murmurring and sorrowes.
and extenuate and lessen your afflictions in your memories, and you will greaten your thankfulness, and lessen and abate your murmuring and sorrows.
cc vvi cc vvi po22 n2 p-acp po22 n2, cc pn22 vmb vvi po22 n1, cc vvi cc vvi po22 vvg cc n2.
(34) sermon (DIV1)
894
Page 27
5463
Consider with your selves that the least mercy that you doe enjoy is more then you doe deserve,
Consider with your selves that the least mercy that you do enjoy is more then you do deserve,
np1 p-acp po22 n2 cst dt ds n1 cst pn22 vdb vvi vbz dc cs pn22 vdb vvi,
(34) sermon (DIV1)
894
Page 27
5464
and the greatest affliction you endure, a great deale lesse then your demerits;
and the greatest affliction you endure, a great deal less then your demerits;
cc dt js n1 pn22 vvb, dt j n1 dc cs po22 n2;
(34) sermon (DIV1)
894
Page 27
5465
and consider likewise, that you brought nothing into the world, neither can you carry any thing out;
and Consider likewise, that you brought nothing into the world, neither can you carry any thing out;
cc vvb av, cst pn22 vvd pix p-acp dt n1, dx vmb pn22 vvi d n1 av;
(34) sermon (DIV1)
894
Page 27
5466
and that if you doe escape hell torment hereafter, it is a greater mercy, then if you should enjoy all the treasures and pleasures in the world:
and that if you do escape hell torment hereafter, it is a greater mercy, then if you should enjoy all the treasures and pleasures in the world:
cc cst cs pn22 vdb vvi n1 vvi av, pn31 vbz dt jc n1, av cs pn22 vmd vvi d dt n2 cc n2 p-acp dt n1:
(34) sermon (DIV1)
894
Page 27
5467
but many people if they meet but with one day of adversity, they will pore upon their misery,
but many people if they meet but with one day of adversity, they will poor upon their misery,
cc-acp d n1 cs pns32 vvb cc-acp p-acp crd n1 pp-f n1, pns32 vmb vvi p-acp po32 n1,
(34) sermon (DIV1)
894
Page 27
5468
and amplifie their sorrowes, and never thinke of those loads of mercies which God hath heaped upon their heads:
and amplify their sorrows, and never think of those loads of Mercies which God hath heaped upon their Heads:
cc vvi po32 n2, cc av-x vvb pp-f d n2 pp-f n2 r-crq np1 vhz vvn p-acp po32 n2:
(34) sermon (DIV1)
894
Page 27
5469
you have more cause to rejoyce that God gives you the least mercy, then to rpine when he sends on you the greatest affliction.
you have more cause to rejoice that God gives you the least mercy, then to rpine when he sends on you the greatest affliction.
pn22 vhb dc n1 pc-acp vvi cst np1 vvz pn22 dt av-ds n1, cs pc-acp vvi c-crq pns31 vvz p-acp pn22 dt js n1.
(34) sermon (DIV1)
894
Page 27
5470
10. Compare your afflictions with others, that have endured greater afflictions with more patience, and lesse sorrow, then you have done;
10. Compare your afflictions with Others, that have endured greater afflictions with more patience, and less sorrow, then you have done;
crd vvb po22 n2 p-acp n2-jn, cst vhb vvn jc n2 p-acp dc n1, cc dc n1, cs pn22 vhb vdn;
(34) sermon (DIV1)
895
Page 28
5471
consider the patience of Job, and the end that the Lord made with him: you never lost so much as Job lost, he lost 7000. Sheep, 3000. Camels, 500:
Consider the patience of Job, and the end that the Lord made with him: you never lost so much as Job lost, he lost 7000. Sheep, 3000. Camels, 500:
vvb dt n1 pp-f np1, cc dt n1 cst dt n1 vvd p-acp pno31: pn22 av-x vvn av av-d c-acp n1 vvn, pns31 vvd crd n1, crd n2, crd:
(34) sermon (DIV1)
895
Page 28
5472
yoake of Oxen, and 500. shee Asses, he lost seven sonnes and three daughters, and all in one day, he endured a great deale of misery in his body,
yoke of Oxen, and 500. she Asses, he lost seven Sons and three daughters, and all in one day, he endured a great deal of misery in his body,
n1 pp-f n2, cc crd pns31 n2, pns31 vvd crd n2 cc crd n2, cc d p-acp crd n1, pns31 vvd dt j n1 pp-f n1 p-acp po31 n1,
(34) sermon (DIV1)
895
Page 28
5473
and lay upon the very dunghil, and yet was patient under all these afflictions;
and lay upon the very dunghill, and yet was patient under all these afflictions;
cc vvd p-acp dt j n1, cc av vbds j p-acp d d n2;
(34) sermon (DIV1)
895
Page 28
5474
Why nowconsider, that better men then thou art have had greater miseries, and troubles, and afflictions then you,
Why nowconsider, that better men then thou art have had greater misery's, and Troubles, and afflictions then you,
q-crq vvb, cst jc n2 cs pns21 vb2r vhb vhn jc n2, cc n2, cc n2 cs pn22,
(34) sermon (DIV1)
895
Page 28
5475
and yet have had a great deale more patience and lesse sorrow and griefe then thou.
and yet have had a great deal more patience and less sorrow and grief then thou.
cc av vhi vhn dt j n1 dc n1 cc dc n1 cc n1 cs pns21.
(34) sermon (DIV1)
895
Page 28
5476
The Apostle Peter perswaded men to patience in a suffering condition, considering that the same afflictions are accomplisht in their brethren which are in the world; and Paul 1 Cor. 10.13. There hath nothing befallen you, but such as is common to man;
The Apostle Peter persuaded men to patience in a suffering condition, considering that the same afflictions Are accomplished in their brothers which Are in the world; and Paul 1 Cor. 10.13. There hath nothing befallen you, but such as is Common to man;
dt n1 np1 vvd n2 p-acp n1 p-acp dt j-vvg n1, vvg cst dt d n2 vbr vvn p-acp po32 n2 r-crq vbr p-acp dt n1; cc np1 crd np1 crd. a-acp vhz pix vvn pn22, cc-acp d c-acp vbz j p-acp n1;
(34) sermon (DIV1)
895
Page 28
5477
Nay Jesus Christ himselfe underwent many afflictions and miseries, and yet he opened not his mouth,
Nay jesus christ himself underwent many afflictions and misery's, and yet he opened not his Mouth,
uh uh-np np1 px31 vvd d n2 cc n2, cc av pns31 vvd xx po31 n1,
(34) sermon (DIV1)
895
Page 28
5478
but as a Sheep before the shearers is dumbe, so he opened not his mouth. but as a Sheep before the shearers is dumb, so he opened not his Mouth.
cc-acp c-acp dt n1 p-acp dt n2 vbz j, av pns31 vvd xx po31 n1.
(34) sermon (DIV1)
895
Page 28
5479
Those that have more grace have lesse mercy then thou, and those that have lesse sinnes have more afflictions.
Those that have more grace have less mercy then thou, and those that have less Sins have more afflictions.
d cst vhb dc n1 vhb dc n1 cs pns21, cc d cst vhb dc n2 vhb dc n2.
(34) sermon (DIV1)
895
Page 28
5480
11. To allay your sorrow, and keep it within bounds, consider that 'tis better with you when you are at the worst,
11. To allay your sorrow, and keep it within bounds, Consider that it's better with you when you Are At the worst,
crd p-acp vvi po22 n1, cc vvb pn31 p-acp n2, vvb d pn31|vbz jc p-acp pn22 c-crq pn22 vbr p-acp dt js,
(34) sermon (DIV1)
896
Page 28
5481
then it is with wicked men when they are at the best; if this consideration did lye neere your hearts, it would greatly allay all excessive sorrow.
then it is with wicked men when they Are At the best; if this consideration did lie near your hearts, it would greatly allay all excessive sorrow.
cs pn31 vbz p-acp j n2 c-crq pns32 vbr p-acp dt js; cs d n1 vdd vvi av-j po22 n2, pn31 vmd av-j vvi d j n1.
(34) sermon (DIV1)
896
Page 28
5482
A little that a righteous man hath is better then the revenues of the wicked, Prov. 15.6. In the house of the righteous is much treasure, but in the revenues of the wicked is trouble; A little that a righteous man hath is better then the revenues of the wicked, Curae 15.6. In the house of the righteous is much treasure, but in the revenues of the wicked is trouble;
dt j cst dt j n1 vhz vbz jc cs dt n2 pp-f dt j, np1 crd. p-acp dt n1 pp-f dt j vbz d n1, cc-acp p-acp dt n2 pp-f dt j vbz n1;
(34) sermon (DIV1)
896
Page 28
5483
Observe, it is not said, in the revenues of the righteous, is much treasure, but in the house of the righteous;
Observe, it is not said, in the revenues of the righteous, is much treasure, but in the house of the righteous;
vvb, pn31 vbz xx vvn, p-acp dt n2 pp-f dt j, vbz d n1, cc-acp p-acp dt n1 pp-f dt j;
(34) sermon (DIV1)
896
Page 28
5484
it may be a righteous mans house, may be a poore cottage, a beggars house, and in it not a stoole to sit on, or a fire to warme him,
it may be a righteous men house, may be a poor cottage, a beggars house, and in it not a stool to fit on, or a fire to warm him,
pn31 vmb vbi dt j ng1 n1, vmb vbi dt j n1, dt ng1 n1, cc p-acp pn31 xx dt n1 pc-acp vvi a-acp, cc dt n1 pc-acp vvi pno31,
(34) sermon (DIV1)
896
Page 28
5485
or food to nourish him, &c. and yet sayes Solomon, in the house of the righteous is much treasure;
or food to nourish him, etc. and yet Says Solomon, in the house of the righteous is much treasure;
cc n1 pc-acp vvi pno31, av cc av vvz np1, p-acp dt n1 pp-f dt j vbz d n1;
(34) sermon (DIV1)
896
Page 28
5486
but have wicked men treasure too? no, in the revenues of the wicked is much trouble, he doth not say in the house of the wicked;
but have wicked men treasure too? no, in the revenues of the wicked is much trouble, he does not say in the house of the wicked;
p-acp vhb j n2 vvb av? uh-dx, p-acp dt n2 pp-f dt j vbz d n1, pns31 vdz xx vvi p-acp dt n1 pp-f dt j;
(34) sermon (DIV1)
896
Page 28
5487
but in their revenues, there is much trouble;
but in their revenues, there is much trouble;
cc-acp p-acp po32 n2, pc-acp vbz d n1;
(34) sermon (DIV1)
896
Page 28
5488
there is the curse of God upon all that a wicked man enjoyes, the poore beggerly cottage of a righteous man hath more treasure and happinesse in it,
there is the curse of God upon all that a wicked man enjoys, the poor beggarly cottage of a righteous man hath more treasure and happiness in it,
pc-acp vbz dt n1 pp-f np1 p-acp d cst dt j n1 vvz, dt j j n1 pp-f dt j n1 vhz dc n1 cc n1 p-acp pn31,
(34) sermon (DIV1)
896
Page 29
5489
then the great revenues of wicked men, a godly man when he is at worst, is better then a wicked man at best, Prov. 16.8. Better is a little with righteousnesse, then great revenues without right, a little with the feare of God, is better then a great deale that a wicked man hath.
then the great revenues of wicked men, a godly man when he is At worst, is better then a wicked man At best, Curae 16.8. Better is a little with righteousness, then great revenues without right, a little with the Fear of God, is better then a great deal that a wicked man hath.
cs dt j n2 pp-f j n2, dt j n1 c-crq pns31 vbz p-acp js, vbz jc cs dt j n1 p-acp js, np1 crd. jc vbz dt j p-acp n1, av j n2 p-acp n-jn, dt j p-acp dt n1 pp-f np1, vbz jc cs dt j n1 cst dt j n1 vhz.
(34) sermon (DIV1)
896
Page 29
5490
Why now will you lay this to heart? suppose you lye under great afflictions, and have lost an estate, or wife, or children, or friends, or any thing:
Why now will you lay this to heart? suppose you lie under great afflictions, and have lost an estate, or wife, or children, or Friends, or any thing:
uh-crq av vmb pn22 vvi d p-acp n1? vvb pn22 vvb p-acp j n2, cc vhb vvn dt n1, cc n1, cc n2, cc n2, cc d n1:
(34) sermon (DIV1)
896
Page 29
5491
yet thou art a godly man;
yet thou art a godly man;
av pns21 vb2r dt j n1;
(34) sermon (DIV1)
896
Page 29
5492
I dare assure you that in your worst condition, you are better then a wicked man in his best estate;
I Dare assure you that in your worst condition, you Are better then a wicked man in his best estate;
pns11 vvb vvb pn22 d p-acp po22 js n1, pn22 vbr jc cs dt j n1 p-acp po31 js n1;
(34) sermon (DIV1)
896
Page 29
5493
though there be little or nothing in your house, yet there is great treasure;
though there be little or nothing in your house, yet there is great treasure;
cs pc-acp vbi j cc pix p-acp po22 n1, av pc-acp vbz j n1;
(34) sermon (DIV1)
896
Page 29
5494
and though there be much in a wicked mans house, yet there is likewise a great deal of trouble, and sorrow.
and though there be much in a wicked men house, yet there is likewise a great deal of trouble, and sorrow.
cc cs pc-acp vbb d p-acp dt j ng1 n1, av pc-acp vbz av dt j n1 pp-f n1, cc n1.
(34) sermon (DIV1)
896
Page 29
5495
I have only one consideration more and I have done.
I have only one consideration more and I have done.
pns11 vhb av-j crd n1 av-dc cc pns11 vhb vdn.
(34) sermon (DIV1)
896
Page 29
5496
12. If thou wouldest allay excessive sorrow for worldly crosses, consider that you will live a great deale more happy, in being contented with what you have,
12. If thou Wouldst allay excessive sorrow for worldly Crosses, Consider that you will live a great deal more happy, in being contented with what you have,
crd cs pns21 vmd2 vvi j n1 p-acp j n2, vvb cst pn22 vmb vvi dt j n1 av-dc j, p-acp vbg vvn p-acp r-crq pn22 vhb,
(34) sermon (DIV1)
897
Page 29
5497
then you can doe in over much grieving for what you want, for thou dost by this meanes pierce thy selfe through with many sorrowes.
then you can do in over much grieving for what you want, for thou dost by this means pierce thy self through with many sorrows.
cs pn22 vmb vdi p-acp a-acp av-d vvg p-acp r-crq pn22 vvb, c-acp pns21 vd2 p-acp d n2 vvb po21 n1 a-acp p-acp d n2.
(34) sermon (DIV1)
897
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5498
A man may be a very rich man and drive a great Trade, and yet that man may be a miserable man,
A man may be a very rich man and drive a great Trade, and yet that man may be a miserable man,
dt n1 vmb vbi dt av j n1 cc vvi dt j n1, cc av d n1 vmb vbi dt j n1,
(34) sermon (DIV1)
897
Page 29
5499
and have a hell in his conscience, and a hell in his family.
and have a hell in his conscience, and a hell in his family.
cc vhb dt n1 p-acp po31 n1, cc dt n1 p-acp po31 n1.
(34) sermon (DIV1)
897
Page 29
5500
Therefore if you cannot bring your estate to your minde, you must bring downe your minde to your estate,
Therefore if you cannot bring your estate to your mind, you must bring down your mind to your estate,
av cs pn22 vmbx vvi po22 n1 p-acp po22 n1, pn22 vmb vvi a-acp po22 n1 p-acp po22 n1,
(34) sermon (DIV1)
897
Page 29
5501
for the comfort of a mans life doth not consist in riches, but in being contented with his condition,
for the Comfort of a men life does not consist in riches, but in being contented with his condition,
p-acp dt n1 pp-f dt ng1 n1 vdz xx vvi p-acp n2, cc-acp p-acp vbg vvn p-acp po31 n1,
(34) sermon (DIV1)
897
Page 29
5502
therefore rather blesse God for what thou hast, then mourne and grieve for what thou wantest:
Therefore rather bless God for what thou hast, then mourn and grieve for what thou Wantest:
av av-c vvi np1 p-acp r-crq pns21 vh2, cs n1 cc vvi p-acp r-crq pns21 vv2:
(34) sermon (DIV1)
897
Page 29
5503
for this is the way to make thy life uncomfortable, and full of trouble and sorrow, take the Apostles advise Hebr. 13.5. sayes he, Let your conversations be without covetousnesse, and be content with such things as you have.
for this is the Way to make thy life uncomfortable, and full of trouble and sorrow, take the Apostles Advice Hebrew 13.5. Says he, Let your conversations be without covetousness, and be content with such things as you have.
p-acp d vbz dt n1 pc-acp vvi po21 n1 j, cc j pp-f n1 cc n1, vvb dt n2 vvb np1 crd. vvz pns31, vvb po22 n2 vbb p-acp n1, cc vbi j p-acp d n2 c-acp pn22 vhb.
(34) sermon (DIV1)
897
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5504
And thus I have done with these twelve helpes or considerations, to keep your sorrowes within bounds.
And thus I have done with these twelve helps or considerations, to keep your sorrows within bounds.
cc av pns11 vhb vdn p-acp d crd n2 cc n2, pc-acp vvi po22 n2 p-acp n2.
(34) sermon (DIV1)
897
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5505
We come now to the use which shall be of reproofe, to those that can mourne for every triviall and inconsiderable losse they meet with in the world;
We come now to the use which shall be of reproof, to those that can mourn for every trivial and inconsiderable loss they meet with in the world;
pns12 vvb av p-acp dt n1 r-crq vmb vbi pp-f n1, p-acp d cst vmb vvi p-acp d j cc j n1 pns32 vvb p-acp p-acp dt n1;
(34) sermon (DIV1)
897
Page 29
5506
that have heads like Fountaines, to poure out rivers of Teares for any worldly crosses or afflictions:
that have Heads like Fountains, to pour out Rivers of Tears for any worldly Crosses or afflictions:
cst vhb n2 av-j n2, pc-acp vvi av n2 pp-f n2 p-acp d j n2 cc n2:
(34) sermon (DIV1)
897
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5507
and yet when God calls for mourning and weeping and baldnesse, their heads are like a Rock, that cannot shed one drop:
and yet when God calls for mourning and weeping and baldness, their Heads Are like a Rock, that cannot shed one drop:
cc av c-crq np1 vvz p-acp n1 cc vvg cc n1, po32 n2 vbr av-j dt n1, cst vmbx vvi crd n1:
(34) sermon (DIV1)
897
Page 30
5508
though they can mourne for small light afflictions, yet they cannot shed a teare either for their own sins,
though they can mourn for small Light afflictions, yet they cannot shed a tear either for their own Sins,
cs pns32 vmb vvi p-acp j n1 n2, av pns32 vmbx vvi dt n1 av-d p-acp po32 d n2,
(34) sermon (DIV1)
897
Page 30
5509
or the sinnes of the Nation, these men are justly to be reproved for their preposterous sorrow.
or the Sins of the nation, these men Are justly to be reproved for their preposterous sorrow.
cc dt n2 pp-f dt n1, d n2 vbr av-j pc-acp vbi vvn p-acp po32 j n1.
(34) sermon (DIV1)
897
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5510
SERM. 4. I come now to make a further improvement of this poynt:
SERMON. 4. I come now to make a further improvement of this point:
n1. crd pns11 vvb av pc-acp vvi dt jc n1 pp-f d n1:
(35) sermon (DIV1)
897
Page 30
5511
if it be so that Christians must take heed of immoderate sorrow, and weep as if they wept not for worldly afflictions;
if it be so that Christians must take heed of immoderate sorrow, and weep as if they wept not for worldly afflictions;
cs pn31 vbb av cst np1 vmb vvi n1 pp-f j n1, cc vvi c-acp cs pns32 vvd xx p-acp j n2;
(35) sermon (DIV1)
898
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5512
then this doctrine will administer these three cautions to you, from whence will arise three Cases of conscience.
then this Doctrine will administer these three cautions to you, from whence will arise three Cases of conscience.
av d n1 vmb vvi d crd n2 p-acp pn22, p-acp c-crq vmb vvi crd n2 pp-f n1.
(35) sermon (DIV1)
898
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5513
1. Take heed that you run not into this mistake:
1. Take heed that you run not into this mistake:
crd vvb n1 cst pn22 vvb xx p-acp d n1:
(35) sermon (DIV1)
899
Page 30
5514
that when you are excessive in sorrow for worldly crosses, to pretend onely to have a naturall sensibleness of your afflictions, and no more;
that when you Are excessive in sorrow for worldly Crosses, to pretend only to have a natural sensibleness of your afflictions, and no more;
cst c-crq pn22 vbr j p-acp n1 p-acp j n2, pc-acp vvi av-j pc-acp vhi dt j n1 pp-f po22 n2, cc dx av-dc;
(35) sermon (DIV1)
899
Page 30
5515
and the reason why I give you this caution is, because there is an aptnesse in men naturally,
and the reason why I give you this caution is, Because there is an aptness in men naturally,
cc dt n1 c-crq pns11 vvb pn22 d n1 vbz, c-acp pc-acp vbz dt n1 p-acp n2 av-j,
(35) sermon (DIV1)
899
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when they are reproved for their immoderate sorrowes, to excuse it and say, will you not give me leave to mourne for my sinnes,
when they Are reproved for their immoderate sorrows, to excuse it and say, will you not give me leave to mourn for my Sins,
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and to have a sensiblenesse of Gods hand upon me, and the like? Now because men are so apt to mistake in this particular, I shall handle this case of conscience concerning it:
and to have a sensibleness of God's hand upon me, and the like? Now Because men Are so apt to mistake in this particular, I shall handle this case of conscience Concerning it:
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wherein appeares the difference between a man that hath only a naturall sensiblenesse of Gods hand upon him,
wherein appears the difference between a man that hath only a natural sensibleness of God's hand upon him,
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and one that mournes and grieves immoderately and excessively; betwixt a kindly grieving and a passionate venation of spirit;
and one that mourns and grieves immoderately and excessively; betwixt a kindly grieving and a passionate venation of Spirit;
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and this I shall doe in these six following particulars. 1. Where there is only a naturall sensiblenesse a kindely grieving for worldly crosses;
and this I shall do in these six following particulars. 1. Where there is only a natural sensibleness a kindly grieving for worldly Crosses;
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it will rather animate and quicken the soule to religious duties, then any way indispose and interrupt them;
it will rather animate and quicken the soul to religious duties, then any Way indispose and interrupt them;
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and therefore it is that you so often finde weeping joyned with prayer and supplication in Scripture;
and Therefore it is that you so often find weeping joined with prayer and supplication in Scripture;
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thus it is said, Iacob wept and made supplication, and in Jer. 3.21. A voyce was heard upon the high places, weeping and supplications of the children of Israel; so in Ier. 31.9. They shall come with weeping, and with supplication will I lead them. So in Judg. 2.5,6.
thus it is said, Iacob wept and made supplication, and in Jer. 3.21. A voice was herd upon the high places, weeping and supplications of the children of Israel; so in Jeremiah 31.9. They shall come with weeping, and with supplication will I led them. So in Judges 2.5,6.
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it is said, the children of Israel at Bochim, lift up their voyce and wept, and sacrificed to the Lord.
it is said, the children of Israel At Bochim, lift up their voice and wept, and sacrificed to the Lord.
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All which places shew, that that sorrow which is onely a naturall sensiblenesse of Gods hand will quicken and encourage the soule to duty, rather then indispose him;
All which places show, that that sorrow which is only a natural sensibleness of God's hand will quicken and encourage the soul to duty, rather then indispose him;
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but now on the other side, excessive sorrow renders a man unfit for prayer, reading, hearing the word, or any other holy duty. As in Psal. 77.4. Asaph was so overwhelmed with sorrow, that he could not speak. And Exod. 6.9. then is thy sorrow immoderate, when it interrupts thee in the performance of holy duties.
but now on the other side, excessive sorrow renders a man unfit for prayer, reading, hearing the word, or any other holy duty. As in Psalm 77.4. Asaph was so overwhelmed with sorrow, that he could not speak. And Exod 6.9. then is thy sorrow immoderate, when it interrupts thee in the performance of holy duties.
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2. Where there is onely a kindly grieving and a naturall sensiblenesse of worldly crosses, there is kindled in that mans heart a sympathizing and fellow-feeling of other mens troubles;
2. Where there is only a kindly grieving and a natural sensibleness of worldly Crosses, there is kindled in that men heart a sympathizing and fellow-feeling of other men's Troubles;
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that man will carry compassionate bowels towards other men that are in trouble, as well as themselves. Job 30.25. saies Job, did not I weep for him that was in trouble? was not my soule grieved for the poor? but now, where sorrow is immoderate, you will so think upon your own troubles, that you will not pity any that are in the like condition with you.
that man will carry compassionate bowels towards other men that Are in trouble, as well as themselves. Job 30.25. Says Job, did not I weep for him that was in trouble? was not my soul grieved for the poor? but now, where sorrow is immoderate, you will so think upon your own Troubles, that you will not pity any that Are in the like condition with you.
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3. Where there is only a naturall sensiblenesse of worldly crosses, there is retained in that soule a fence of those many mercies you doe enjoy,
3. Where there is only a natural sensibleness of worldly Crosses, there is retained in that soul a fence of those many Mercies you do enjoy,
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as well as of the afflictions and sufferings you doe endure: naturall sensiblenesse of afflictions does not take away the comfort and enjoyment of present mercies;
as well as of the afflictions and sufferings you do endure: natural sensibleness of afflictions does not take away the Comfort and enjoyment of present Mercies;
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there is a sense of mercies enjoyed, as well as of afflictions endured.
there is a sense of Mercies enjoyed, as well as of afflictions endured.
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But now, in immoderate sorrow, the very sense of your trouble and crosses doth take away,
But now, in immoderate sorrow, the very sense of your trouble and Crosses does take away,
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and imbitter all your former or present mercies. As in Numb. 16.12,13.
and embitter all your former or present Mercies. As in Numb. 16.12,13.
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Is it a small thing, that thou hast brought us out of a Land that floweth with milk and honey, to kill us in the wildernesse? Pray marke,Is it a small thing, that thou hast brought us out of a Land that flows with milk and honey, to kill us in the Wilderness? Pray mark,
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for there is much of Gods mind in this place;
for there is much of God's mind in this place;
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the Land that these men speak of here, is the land of Aegypt, where they were under bondage and slavery;
the Land that these men speak of Here, is the land of Egypt, where they were under bondage and slavery;
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and yet when they met with afflictions in the wildernesse, they forgot the bondage they were delivered from in Egypt, but said, it was a Land flowing with milke and honey;
and yet when they met with afflictions in the Wilderness, they forgotten the bondage they were Delivered from in Egypt, but said, it was a Land flowing with milk and honey;
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immoderate sorrow for afflictions doth quite take away all sense of the mercies you doe enjoy.
immoderate sorrow for afflictions does quite take away all sense of the Mercies you do enjoy.
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4. Where there is onely a naturall sensiblenesse of worldly crosses, there prayer to God, or a promise from God, will quiet the heart.
4. Where there is only a natural sensibleness of worldly Crosses, there prayer to God, or a promise from God, will quiet the heart.
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This you may see verified in Hannah, in 1 Sam. 1.18,19. she was grieved for a child, but what then? She prayed and said, Let thine handmaid finde grace in thy sight;
This you may see verified in Hannah, in 1 Sam. 1.18,19. she was grieved for a child, but what then? She prayed and said, Let thine handmaid find grace in thy sighed;
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so the woman went away and did eate, and her countenance was no more sad. so the woman went away and did eat, and her countenance was no more sad.
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After she had poured forth her heart in prayer to God, she was comforted, she went her way, and was no more sad.
After she had poured forth her heart in prayer to God, she was comforted, she went her Way, and was no more sad.
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Then is your sorrow right, when going to God upon your knees will quiet your heart. Or,
Then is your sorrow right, when going to God upon your knees will quiet your heart. Or,
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2. When a promise from God will comfort you; thus it was with David, in Psal. 119.50. saies he, This is my comfort in affliction, for thy word hath quickned me;
2. When a promise from God will Comfort you; thus it was with David, in Psalm 119.50. Says he, This is my Comfort in affliction, for thy word hath quickened me;
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that is, the word of a promise.
that is, the word of a promise.
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So in Vers. 92. Ʋnlesse thy law had been my delight, I should then have perished in my affliction.
So in Vers. 92. Ʋnlesse thy law had been my delight, I should then have perished in my affliction.
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And in Verse 107. I am afflicted very much, quicken me, O Lord, according to thy word.
And in Verse 107. I am afflicted very much, quicken me, Oh Lord, according to thy word.
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Then is your sorrow moderate, when either a prayer to God, or a promise from God will quiet your hearts;
Then is your sorrow moderate, when either a prayer to God, or a promise from God will quiet your hearts;
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and then are your sorrows immoderate, when under any affliction all the promises in the Bible cannot quiet you;
and then Are your sorrows immoderate, when under any affliction all the promises in the bible cannot quiet you;
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nor any prayer to God comfort you. And thus it was with Job, in Job 9.16. saies he, If I had called, and he had answered me, yet would I not believe that he had hearkned unto my voyce.
nor any prayer to God Comfort you. And thus it was with Job, in Job 9.16. Says he, If I had called, and he had answered me, yet would I not believe that he had hearkened unto my voice.
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And therefore beloved look to it, you that have met with many worldly crosses and troubles,
And Therefore Beloved look to it, you that have met with many worldly Crosses and Troubles,
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and never a prayer could comfort you, nor promise quiet you, it is an argument that your sorrows were immoderate.
and never a prayer could Comfort you, nor promise quiet you, it is an argument that your sorrows were immoderate.
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5. Where there is only a naturall sensibleness of worldly crosses, there that soule does notwithstanding all his afflictions justifie God,
5. Where there is only a natural sensibleness of worldly Crosses, there that soul does notwithstanding all his afflictions justify God,
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and condemn himself, acknowledging his own sin to be the cause of all crosses: This you have an instance of in Lamen: 1.18. In all the evill that is come upon us the Lord is righteous; and in Dan. 9.14. the Lord is righteous in all that is come upon us;
and condemn himself, acknowledging his own since to be the cause of all Crosses: This you have an instance of in Lamen: 1.18. In all the evil that is come upon us the Lord is righteous; and in Dan. 9.14. the Lord is righteous in all that is come upon us;
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for we have rebelled and done evill in his sight: So David, Psal. 51.3. I acknowledge my transgression, and my sin is ever before me: for we have rebelled and done evil in his sighed: So David, Psalm 51.3. I acknowledge my Transgression, and my since is ever before me:
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then is your sorrow right, when you can justifie God, and take shame to your selves.
then is your sorrow right, when you can justify God, and take shame to your selves.
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But now where sorrow is vexatious and excessive, there a sinner flies out against God,
But now where sorrow is vexatious and excessive, there a sinner flies out against God,
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and rather justifies himself, there the finner accounts God very severe and cruel in his dispensations,
and rather Justifies himself, there the finner accounts God very severe and cruel in his dispensations,
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and murmures against him, thinks ill of him, and of his wayes; and in this condition was Job once, Job 16.17. He breaketh me with a tempest, and multiplieth my wounds without a cause, he blamed God and justified himself, which declared his sorrow to be immoderate and excessive.
and murmurs against him, thinks ill of him, and of his ways; and in this condition was Job once, Job 16.17. He breaks me with a tempest, and multiplieth my wounds without a cause, he blamed God and justified himself, which declared his sorrow to be immoderate and excessive.
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You have a notable passage for this in Esay 8.21.
You have a notable passage for this in Isaiah 8.21.
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it is said, that when God shall bring afflictions and trouble upon the Land, then they shall curse their King and their God,
it is said, that when God shall bring afflictions and trouble upon the Land, then they shall curse their King and their God,
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and look upward, they shall be so overcome with sorrow, as that they shall curse God, and justifie themselves: so in Prov. 19.3. saies Solomon, the foolishness of man perverteth his way, and his heart fretieth against the Lord. and look upward, they shall be so overcome with sorrow, as that they shall curse God, and justify themselves: so in Curae 19.3. Says Solomon, the foolishness of man perverteth his Way, and his heart fretieth against the Lord.
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6. Where there is only a naturall sensibleness under the hand of God, there will be an aptness to hearken to comfortable counsel from the word of God to bear up the heart under afflictions;
6. Where there is only a natural sensibleness under the hand of God, there will be an aptness to harken to comfortable counsel from the word of God to bear up the heart under afflictions;
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and therefore it is said, Job 33. when God laid afflictions upon him, he opened his ears to counsel;
and Therefore it is said, Job 33. when God laid afflictions upon him, he opened his ears to counsel;
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when you are so tamed by afflictions, that you will hear the voice of the rod, and the voice of the word, and hearken to any counsel that is tendered to you to bear up,
when you Are so tamed by afflictions, that you will hear the voice of the rod, and the voice of the word, and harken to any counsel that is tendered to you to bear up,
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and support your spirits, then is your sorrow regular, and such as God allows of;
and support your spirits, then is your sorrow regular, and such as God allows of;
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but now where sorrow is inordinate, that man is not fit to receive any instruction, from any friend that goes about to comfort him. Thus Asaph in Psal. 27.2. when he was overwhelmed with sorrow, his soul refused to be comforted, they are then like Rachel, that would not be comforted, Matth. 2.18.
but now where sorrow is inordinate, that man is not fit to receive any instruction, from any friend that Goes about to Comfort him. Thus Asaph in Psalm 27.2. when he was overwhelmed with sorrow, his soul refused to be comforted, they Are then like Rachel, that would not be comforted, Matthew 2.18.
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In Rama was there a voice heard, lamentation and weeping, and great mourning, Rachel weeping for her Children, In Rama was there a voice herd, lamentation and weeping, and great mourning, Rachel weeping for her Children,
p-acp np1 vbds a-acp dt n1 vvd, n1 cc j-vvg, cc j n1, np1 vvg p-acp po31 n2,
(35) sermon (DIV1)
906
Page 34
5569
and would not be comforted, because they were not. and would not be comforted, Because they were not.
cc vmd xx vbi vvn, c-acp pns32 vbdr xx.
(35) sermon (DIV1)
906
Page 34
5570
The women of Bethlehem, did weep and mourn, and would not be comforted, which did evidence their sorrow to be immoderate.
The women of Bethlehem, did weep and mourn, and would not be comforted, which did evidence their sorrow to be immoderate.
dt n2 pp-f np1, vdd vvi cc vvi, cc vmd xx vbi vvn, r-crq vdd n1 po32 n1 pc-acp vbi j.
(35) sermon (DIV1)
906
Page 34
5571
When no promise in the Bible, no comfort nor support from the word, will ease and quiet the heart, this shews that such a spirit is too much overcome with sorrow, vexation, and grief for worldly crosses.
When no promise in the bible, no Comfort nor support from the word, will ease and quiet the heart, this shows that such a Spirit is too much overcome with sorrow, vexation, and grief for worldly Crosses.
c-crq dx n1 p-acp dt n1, dx n1 ccx vvi p-acp dt n1, vmb vvi cc vvi dt n1, d vvz cst d dt n1 vbz av av-d vvn p-acp n1, n1, cc n1 p-acp j n2.
(35) sermon (DIV1)
906
Page 34
5572
And thus I have done with the first caution, to take heed when you are over much grieved for worldly afflictions, that you do not then say it is only a naturall sensibleness of the hand of God upon you, and no more.
And thus I have done with the First caution, to take heed when you Are over much grieved for worldly afflictions, that you do not then say it is only a natural sensibleness of the hand of God upon you, and no more.
cc av pns11 vhb vdn p-acp dt ord n1, pc-acp vvi n1 c-crq pn22 vbr a-acp av-d vvn p-acp j n2, cst pn22 vdb xx av vvi pn31 vbz av-j dt j n1 pp-f dt n1 pp-f np1 p-acp pn22, cc dx av-dc.
(35) sermon (DIV1)
907
Page 34
5573
2. Is it so that we must not be immoderate in our sorrows for worldly crosses? but must weep as if we wept not:
2. Is it so that we must not be immoderate in our sorrows for worldly Crosses? but must weep as if we wept not:
crd vbz pn31 av cst pns12 vmb xx vbi j p-acp po12 n2 p-acp j n2? cc-acp vmb vvi c-acp cs pns12 vvd xx:
(35) sermon (DIV1)
908
Page 34
5574
then take heed ye do not judge that to be a mourning for sin, which is only for outward troubles.
then take heed you do not judge that to be a mourning for since, which is only for outward Troubles.
av vvb n1 pn22 vdb xx vvi cst pc-acp vbi dt n1 p-acp n1, r-crq vbz av-j p-acp j n2.
(35) sermon (DIV1)
908
Page 34
5575
And beloved, the reason why I give you this caution is, because of that aptness and propensity there is in people,
And Beloved, the reason why I give you this caution is, Because of that aptness and propensity there is in people,
np1 vvn, dt n1 c-crq pns11 vvb pn22 d n1 vbz, c-acp pp-f d n1 cc n1 pc-acp vbz p-acp n1,
(35) sermon (DIV1)
908
Page 34
5576
when they have lost Husband, or Wife, or Children, or Estate, &c. and are extreamly troubled and dejected.
when they have lost Husband, or Wife, or Children, or Estate, etc. and Are extremely troubled and dejected.
c-crq pns32 vhb vvn n1, cc n1, cc n2, cc n1, av cc vbr av-jn vvn cc vvn.
(35) sermon (DIV1)
908
Page 34
5577
If you aske them, why they mourn and grieve so much? they will answer, it is for their sins,
If you ask them, why they mourn and grieve so much? they will answer, it is for their Sins,
cs pn22 vvb pno32, c-crq pns32 vvb cc vvi av d? pns32 vmb vvi, pn31 vbz p-acp po32 n2,
(35) sermon (DIV1)
908
Page 34
5578
and will say, what, will you not give me leave to mourn for my sins? it is my sin that is the cause of all my grief and sorrow,
and will say, what, will you not give me leave to mourn for my Sins? it is my since that is the cause of all my grief and sorrow,
cc vmb vvi, r-crq, vmb pn22 xx vvi pno11 n1 pc-acp vvi p-acp po11 n2? pn31 vbz po11 n1 cst vbz dt n1 pp-f d po11 n1 cc n1,
(35) sermon (DIV1)
908
Page 34
5579
and teares, and I hope you will allow me to do so? yes, mourn for your sins in Gods name;
and tears, and I hope you will allow me to do so? yes, mourn for your Sins in God's name;
cc n2, cc pns11 vvb pn22 vmb vvi pno11 pc-acp vdi av? uh, vvb p-acp po22 n2 p-acp npg1 n1;
(35) sermon (DIV1)
908
Page 34
5580
but because men are apt to deceive themselves in this particular, I shall therefore handle another case of conscience concerning this;
but Because men Are apt to deceive themselves in this particular, I shall Therefore handle Another case of conscience Concerning this;
cc-acp c-acp n2 vbr j pc-acp vvi px32 p-acp d j, pns11 vmb av vvi j-jn n1 pp-f n1 vvg d;
(35) sermon (DIV1)
908
Page 34
5581
How you may discerne when a man doth excessively sorrow, whether he doth weep rather for his afflictions then for his sin? rather for his troubles and worldly crosses,
How you may discern when a man does excessively sorrow, whither he does weep rather for his afflictions then for his since? rather for his Troubles and worldly Crosses,
c-crq pn22 vmb vvi c-crq dt n1 vdz av-j n1, cs pns31 vdz vvi av p-acp po31 n2 av p-acp po31 n1? av-c p-acp po31 n2 cc j n2,
(35) sermon (DIV1)
908
Page 34
5582
then for his corruptions, and offending and sinning against God, I shall give you 4 plain discoveries of such a man.
then for his corruptions, and offending and sinning against God, I shall give you 4 plain discoveries of such a man.
av p-acp po31 n2, cc vvg cc vvg p-acp np1, pns11 vmb vvi pn22 crd j n2 pp-f d dt n1.
(35) sermon (DIV1)
908
Page 34
5583
1. Then a man doth grieve under worldly crosses, rather for his sin then for his afflictions,
1. Then a man does grieve under worldly Crosses, rather for his since then for his afflictions,
crd av dt n1 vdz vvi p-acp j n2, av p-acp po31 n1 av c-acp po31 n2,
(35) sermon (DIV1)
909
Page 35
5584
if so be that man did grieve and mourn for his sins before ever he was afflicted.
if so be that man did grieve and mourn for his Sins before ever he was afflicted.
cs av vbb d n1 vdd vvi cc vvi p-acp po31 n2 a-acp av pns31 vbds vvn.
(35) sermon (DIV1)
909
Page 35
5585
It is an Argument that your grief is rather for sin, then for affliction, if when you were in prosperity,
It is an Argument that your grief is rather for since, then for affliction, if when you were in Prosperity,
pn31 vbz dt n1 cst po22 n1 vbz av-c p-acp n1, av p-acp n1, cs c-crq pn22 vbdr p-acp n1,
(35) sermon (DIV1)
909
Page 35
5586
sin did break your heart, and you could then have no rest nor quietness within you, by reason of your sins:
since did break your heart, and you could then have no rest nor quietness within you, by reason of your Sins:
n1 vdd vvi po22 n1, cc pn22 vmd av vhi dx n1 ccx n1 p-acp pn22, p-acp n1 pp-f po22 n2:
(35) sermon (DIV1)
909
Page 35
5587
and thus David did mourn for his sins, when he did water his couch with his teares,
and thus David did mourn for his Sins, when he did water his couch with his tears,
cc av np1 vdd vvi p-acp po31 n2, c-crq pns31 vdd vvi po31 n1 p-acp po31 n2,
(35) sermon (DIV1)
909
Page 35
5588
for defiling of Bathshebah, for he had then no affliction or crosse lay upon him,
for defiling of Bathsheba, for he had then no affliction or cross lay upon him,
p-acp vvg pp-f np1, c-acp pns31 vhd av dx n1 cc n1 vvd p-acp pno31,
(35) sermon (DIV1)
909
Page 35
5589
and yet David did roar in the disquietness of his soul, and he had no rest in his bones by reason of his sin.
and yet David did roar in the disquietness of his soul, and he had no rest in his bones by reason of his since.
cc av np1 vdd vvi p-acp dt n1 pp-f po31 n1, cc pns31 vhd dx n1 p-acp po31 n2 p-acp n1 pp-f po31 n1.
(35) sermon (DIV1)
909
Page 35
5590
When David sate upon the Throne in worldly glory and prosperity, yet then could he lie in the dust in spirituall shame,
When David sat upon the Throne in worldly glory and Prosperity, yet then could he lie in the dust in spiritual shame,
c-crq np1 vvd p-acp dt n1 p-acp j n1 cc n1, av av vmd pns31 vvi p-acp dt n1 p-acp j n1,
(35) sermon (DIV1)
909
Page 35
5591
and this before the Child was sick.
and this before the Child was sick.
cc d p-acp dt n1 vbds j.
(35) sermon (DIV1)
909
Page 35
5592
And therefore if upon examination you finde that you did weep and mourn for your sins and corruptions,
And Therefore if upon examination you find that you did weep and mourn for your Sins and corruptions,
cc av cs p-acp n1 pn22 vvb cst pn22 vdd vvi cc vvi p-acp po22 n2 cc n2,
(35) sermon (DIV1)
909
Page 35
5593
before ever you had this or any other crosse lying upon you, then you may conclude, that your sorrow is more for sin then for worldly afflictions;
before ever you had this or any other cross lying upon you, then you may conclude, that your sorrow is more for since then for worldly afflictions;
c-acp av pn22 vhd d cc d j-jn n1 vvg p-acp pn22, cs pn22 vmb vvi, cst po22 n1 vbz av-dc p-acp n1 av c-acp j n2;
(35) sermon (DIV1)
909
Page 35
5594
but now when a man shall pretend to grieve for sin, and yet that mans sins never troubled him all his lifetime before, his corruptions never grieved his heart,
but now when a man shall pretend to grieve for since, and yet that men Sins never troubled him all his lifetime before, his corruptions never grieved his heart,
cc-acp av c-crq dt n1 vmb vvi pc-acp vvi p-acp n1, cc av cst ng1 n2 av vvn pno31 d po31 n1 a-acp, po31 n2 av-x vvd po31 n1,
(35) sermon (DIV1)
909
Page 35
5595
nor troubled his conscience before, this showes it is more for afflictions then for his sin, that such a man mourns and weeps.
nor troubled his conscience before, this shows it is more for afflictions then for his since, that such a man mourns and weeps.
ccx vvd po31 n1 a-acp, d vvz pn31 vbz av-dc p-acp n2 av p-acp po31 n1, cst d dt n1 vvz cc vvz.
(35) sermon (DIV1)
909
Page 35
5596
2. Then a man mourns rather for sin, then for affliction, when he takes more care to remove his sins from his soul,
2. Then a man mourns rather for since, then for affliction, when he Takes more care to remove his Sins from his soul,
crd av dt n1 vvz av-c p-acp n1, av p-acp n1, c-crq pns31 vvz dc n1 pc-acp vvi po31 n2 p-acp po31 n1,
(35) sermon (DIV1)
910
Page 35
5597
then his afflictions from his body.
then his afflictions from his body.
cs po31 n2 p-acp po31 n1.
(35) sermon (DIV1)
910
Page 35
5598
VVhen thou canst make it the great request of thy soul, and the care of thy heart, rather to have thy sins removed then thy afflictions. Hosea 14.2. Oh Lord take away all iniquity, and receive us graciously:
When thou Canst make it the great request of thy soul, and the care of thy heart, rather to have thy Sins removed then thy afflictions. Hosea 14.2. O Lord take away all iniquity, and receive us graciously:
c-crq pns21 vm2 vvi pn31 dt j n1 pp-f po21 n1, cc dt n1 pp-f po21 n1, av-c pc-acp vhi po21 n2 vvn av po21 n2. np1 crd. uh n1 vvb av d n1, cc vvb pno12 av-j:
(35) sermon (DIV1)
910
Page 35
5599
they did not say, Oh Lord take away affliction, although they had many then upon them;
they did not say, O Lord take away affliction, although they had many then upon them;
pns32 vdd xx vvi, uh n1 vvb av n1, cs pns32 vhd d av p-acp pno32;
(35) sermon (DIV1)
910
Page 35
5600
but say they, Lord take away the iniquity of thy Servants, and receive us graciously;
but say they, Lord take away the iniquity of thy Servants, and receive us graciously;
cc-acp vvb pns32, n1 vvb av dt n1 pp-f po21 n2, cc vvb pno12 av-j;
(35) sermon (DIV1)
910
Page 35
5601
but he that desires rather to have his troubles removed then his sins, it is a sign he does not mourn for sin, but for affliction.
but he that Desires rather to have his Troubles removed then his Sins, it is a Signen he does not mourn for since, but for affliction.
p-acp pns31 cst vvz av-c pc-acp vhi po31 n2 vvd av po31 n2, pn31 vbz dt n1 pns31 vdz xx vvi p-acp n1, cc-acp p-acp n1.
(35) sermon (DIV1)
910
Page 35
5602
Thus Pharaoh when the Judgements of God were upon him, when the Thunder and Hail came,
Thus Pharaoh when the Judgments of God were upon him, when the Thunder and Hail Come,
av np1 c-crq dt n2 pp-f np1 vbdr p-acp pno31, c-crq dt n1 cc n1 vvd,
(35) sermon (DIV1)
910
Page 35
5603
and the froggs and lice, and murrain of Beasts, &c. saies he to Moses, intreat the Lord that there be no more mighty Thunderings and Hail:
and the frogs and lice, and murrain of Beasts, etc. Says he to Moses, entreat the Lord that there be no more mighty Thunderings and Hail:
cc dt n2 cc n1, cc n1 pp-f n2, av vvz pns31 p-acp np1, vvb dt n1 cst a-acp vbb dx av-dc j n2-vvg cc n1:
(35) sermon (DIV1)
910
Page 36
5604
he desired Moses to pray to God to remove the plagues from him;
he desired Moses to pray to God to remove the plagues from him;
pns31 vvd np1 pc-acp vvi p-acp np1 pc-acp vvi dt n2 p-acp pno31;
(35) sermon (DIV1)
910
Page 36
5605
but never desired that his sin, and the hardness of his heart might be taken avvay.
but never desired that his since, and the hardness of his heart might be taken away.
cc-acp av-x vvd cst po31 n1, cc dt n1 pp-f po31 n1 vmd vbi vvn av.
(35) sermon (DIV1)
910
Page 36
5606
You that can cry out, oh Lord take avvay this crosse, or this affliction from me;
You that can cry out, o Lord take away this cross, or this affliction from me;
pn22 cst vmb vvi av, uh n1 vvb av d n1, cc d n1 p-acp pno11;
(35) sermon (DIV1)
910
Page 36
5607
but never pray to have your sins removed, and your corruptions subdued: this is an Argument you mourn for affliction more then for sin.
but never pray to have your Sins removed, and your corruptions subdued: this is an Argument you mourn for affliction more then for since.
cc-acp av-x vvb pc-acp vhi po22 n2 vvn, cc po22 n2 vvn: d vbz dt n1 pn22 vvb p-acp n1 av-dc cs p-acp n1.
(35) sermon (DIV1)
910
Page 36
5608
3. If vvhen the committing of a sin, and the removing of an affliction stand in competition together, you would rather have the affliction continued, then commit a sin:
3. If when the committing of a since, and the removing of an affliction stand in competition together, you would rather have the affliction continued, then commit a since:
crd cs c-crq dt vvg pp-f dt n1, cc dt n-vvg pp-f dt n1 vvb p-acp n1 av, pn22 vmd av-c vhi dt n1 vvd, av vvb dt n1:
(35) sermon (DIV1)
911
Page 36
5609
this shevvs you grieve for sin, rather then for affliction.
this shows you grieve for since, rather then for affliction.
d vvz pn22 vvb p-acp n1, av-c cs p-acp n1.
(35) sermon (DIV1)
911
Page 36
5610
As for instance, vvhen a man is brought to a lovv condition, and a great decay in the vvorld, his Trade fails,
As for instance, when a man is brought to a low condition, and a great decay in the world, his Trade fails,
p-acp p-acp n1, c-crq dt n1 vbz vvn p-acp dt j n1, cc dt j n1 p-acp dt n1, po31 n1 vvz,
(35) sermon (DIV1)
911
Page 36
5611
and his stock is spent, if that man be more troubled for his sin that brought him into that condition,
and his stock is spent, if that man be more troubled for his since that brought him into that condition,
cc po31 n1 vbz vvn, cs d n1 vbi av-dc vvn p-acp po31 n1 cst vvd pno31 p-acp d n1,
(35) sermon (DIV1)
911
Page 36
5612
then for the affliction it self, then he vvill not commit a sin to repair and make up his losses,
then for the affliction it self, then he will not commit a since to repair and make up his losses,
av p-acp dt n1 pn31 n1, cs pns31 vmb xx vvi dt n1 pc-acp vvi cc vvi a-acp po31 n2,
(35) sermon (DIV1)
911
Page 36
5613
though he did knovv, that the committing of such a sin vvould do it; and so in any other case:
though he did know, that the committing of such a since would do it; and so in any other case:
cs pns31 vdd vvi, cst dt vvg pp-f d dt n1 vmd vdi pn31; cc av p-acp d j-jn n1:
(35) sermon (DIV1)
911
Page 36
5614
as I have read a story of a Noble man, whose Sonne and Heire was supposed to have been bewitched,
as I have read a story of a Noble man, whose Son and Heir was supposed to have been bewitched,
c-acp pns11 vhb vvn dt n1 pp-f dt j n1, rg-crq n1 cc n1 vbds vvn pc-acp vhi vbn vvn,
(35) sermon (DIV1)
911
Page 36
5615
and being advised by some to go to a Witch, to have his Sonne helped and unbewitched again;
and being advised by Some to go to a Witch, to have his Son helped and unbewitched again;
cc vbg vvn p-acp d pc-acp vvi p-acp dt n1, pc-acp vhi po31 n1 vvn cc vvn av;
(35) sermon (DIV1)
911
Page 36
5616
he answered, no, by no means, for he had rather the Witch should have his Sonne then the Devill.
he answered, no, by no means, for he had rather the Witch should have his Son then the devil.
pns31 vvd, uh-dx, p-acp dx n2, c-acp pns31 vhd av-c dt n1 vmd vhi po31 n1 av dt n1.
(35) sermon (DIV1)
911
Page 36
5617
But if you make no conscience to commit a sin, to avoid or remove an affliction,
But if you make no conscience to commit a since, to avoid or remove an affliction,
p-acp cs pn22 vvb dx n1 pc-acp vvi dt n1, pc-acp vvi cc vvi dt n1,
(35) sermon (DIV1)
911
Page 36
5618
if you will break the hedge of a command to avoid a little foul way of affliction, it is a sign that you mourn for your crosses and afflictions more then for your sins,
if you will break the hedge of a command to avoid a little foul Way of affliction, it is a Signen that you mourn for your Crosses and afflictions more then for your Sins,
cs pn22 vmb vvi dt n1 pp-f dt n1 pc-acp vvi dt j j n1 pp-f n1, pn31 vbz dt n1 cst pn22 vvb p-acp po22 n2 cc n2 av-dc cs p-acp po22 n2,
(35) sermon (DIV1)
911
Page 36
5619
and that you never grieved so much for your corruptions as you have done for your corrections, Job 36.21. so those that in their distress go to VVitches and VVizzards, and Fortune-tellers, as Saul did to the vvitch at Endor, shew that they grieve more for affliction then for sin.
and that you never grieved so much for your corruptions as you have done for your corrections, Job 36.21. so those that in their distress go to VVitches and VVizzards, and Fortune-tellers, as Saul did to the witch At Endor, show that they grieve more for affliction then for since.
cc cst pn22 av-x vvd av av-d p-acp po22 n2 c-acp pn22 vhb vdn p-acp po22 n2, n1 crd. av d cst p-acp po32 n1 vvi p-acp n2 cc n2, cc n2, c-acp np1 vdd p-acp dt n1 p-acp np1, vvb cst pns32 vvb av-dc p-acp n1 av p-acp n1.
(35) sermon (DIV1)
911
Page 36
5620
4. If you mourn for sin, the true joy that ariseth from the forgiveness of sin, will swallow up the grief that comes to thee, through any worldly crosse or affliction,
4. If you mourn for since, the true joy that arises from the forgiveness of since, will swallow up the grief that comes to thee, through any worldly cross or affliction,
crd cs pn22 vvb p-acp n1, dt j n1 cst vvz p-acp dt n1 pp-f n1, vmb vvi a-acp dt n1 cst vvz p-acp pno21, p-acp d j n1 cc n1,
(35) sermon (DIV1)
912
Page 36
5621
and will likewise make thee to undergoe them with patience.
and will likewise make thee to undergo them with patience.
cc vmb av vvi pno21 pc-acp vvi pno32 p-acp n1.
(35) sermon (DIV1)
912
Page 36
5622
That man grieves for sin most, who when his sin is pardoned, grieves least for outward trouble;
That man grieves for since most, who when his since is pardoned, grieves lest for outward trouble;
cst n1 vvz p-acp n1 ds, r-crq c-crq po31 n1 vbz vvn, vvz cs p-acp j n1;
(35) sermon (DIV1)
912
Page 37
5623
when the comfort of his sins forgiveness doth more rejoyce him, then the continuance of any affliction upon him, can grieve him:
when the Comfort of his Sins forgiveness does more rejoice him, then the Continuance of any affliction upon him, can grieve him:
c-crq dt n1 pp-f po31 ng1 n1 vdz dc vvi pno31, cs dt n1 pp-f d n1 p-acp pno31, vmb vvi pno31:
(35) sermon (DIV1)
912
Page 37
5624
as in the 33 of Esay, and the last, The Inhabitants shall not say I am sick; for the people that dwell therein shall be forgiven their iniquity:
as in the 33 of Isaiah, and the last, The Inhabitants shall not say I am sick; for the people that dwell therein shall be forgiven their iniquity:
c-acp p-acp dt crd pp-f np1, cc dt ord, dt n2 vmb xx vvi pns11 vbm j; p-acp dt n1 cst vvb av vmb vbi vvn po32 n1:
(35) sermon (DIV1)
912
Page 37
5625
those people they were like a Ship in a great tempest, their Mast broken, and their sails loosed, all their tackling lost and gone;
those people they were like a Ship in a great tempest, their Mast broken, and their sails loosed, all their tackling lost and gone;
d n1 pns32 vbdr av-j dt n1 p-acp dt j n1, po32 n1 vvn, cc po32 n2 vvn, d po32 n-vvg vvd cc vvn;
(35) sermon (DIV1)
912
Page 37
5626
why? what then? yet the Inhabitants shall not say I am sick, because the Lord hath forgiven them their sin, he doth not say, they shall not say they were sick;
why? what then? yet the Inhabitants shall not say I am sick, Because the Lord hath forgiven them their since, he does not say, they shall not say they were sick;
q-crq? q-crq av? av dt n2 vmb xx vvi pns11 vbm j, p-acp dt n1 vhz vvn pno32 po32 n1, pns31 vdz xx vvi, pns32 vmb xx vvi pns32 vbdr j;
(35) sermon (DIV1)
912
Page 37
5627
but they shal not say they are sick, because their sins are pardoned:
but they shall not say they Are sick, Because their Sins Are pardoned:
cc-acp pns32 vmb xx vvi pns32 vbr j, c-acp po32 n2 vbr vvn:
(35) sermon (DIV1)
912
Page 37
5628
the sense of their pardon should take away the sense of their pains under their present sufferings:
the sense of their pardon should take away the sense of their pains under their present sufferings:
dt n1 pp-f po32 n1 vmd vvi av dt n1 pp-f po32 n2 p-acp po32 j n2:
(35) sermon (DIV1)
912
Page 37
5629
now when it is thus with you, it is an argumēt that your trouble was more for sin, then for affliction.
now when it is thus with you, it is an argument that your trouble was more for since, then for affliction.
av c-crq pn31 vbz av p-acp pn22, pn31 vbz dt n1 cst po22 n1 vbds av-dc p-acp n1, av p-acp n1.
(35) sermon (DIV1)
912
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5630
But then is a man more troubled for his afflictions, then for his sins, when he will grieve,
But then is a man more troubled for his afflictions, then for his Sins, when he will grieve,
p-acp av vbz dt n1 av-dc vvn p-acp po31 n2, av p-acp po31 n2, c-crq pns31 vmb vvi,
(35) sermon (DIV1)
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though he be assured that his sins are pardoned, and that he is an heir apparent unto glory.
though he be assured that his Sins Are pardoned, and that he is an heir apparent unto glory.
cs pns31 vbb vvn cst po31 n2 vbr vvn, cc cst pns31 vbz dt n1 j p-acp n1.
(35) sermon (DIV1)
912
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5632
All the perswasions he hath of sins forgiveness, doth no whit allay his impatience.
All the persuasions he hath of Sins forgiveness, does not whit allay his impatience.
av-d dt n2 pns31 vhz pp-f ng1 n1, vdz xx n1 vvi po31 n1.
(35) sermon (DIV1)
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And thus I have done with this second caution, that you take heed you do not look upon that as a mourning for sin, that is onely for some outward trouble and affliction.
And thus I have done with this second caution, that you take heed you do not look upon that as a mourning for since, that is only for Some outward trouble and affliction.
cc av pns11 vhb vdn p-acp d ord n1, cst pn22 vvb n1 pn22 vdb xx vvi p-acp d c-acp dt n1 p-acp n1, cst vbz av-j p-acp d j n1 cc n1.
(35) sermon (DIV1)
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Before I come to the third caution, give me leave to lay all close to your hearts by a word or two of application,
Before I come to the third caution, give me leave to lay all close to your hearts by a word or two of application,
c-acp pns11 vvb p-acp dt ord n1, vvb pno11 n1 pc-acp vvi d j p-acp po22 n2 p-acp dt n1 cc crd pp-f n1,
(35) sermon (DIV1)
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and the use that I shall make of what hath been said in these two Queries, shall be first for reproof, and then for exhortation.
and the use that I shall make of what hath been said in these two Queries, shall be First for reproof, and then for exhortation.
cc dt n1 cst pns11 vmb vvi pp-f r-crq vhz vbn vvn p-acp d crd n2, vmb vbi ord p-acp n1, cc av p-acp n1.
(35) sermon (DIV1)
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1. For reproof to those that are so far from weeping as if they wept not for afflictions, that they weep so excessively,
1. For reproof to those that Are so Far from weeping as if they wept not for afflictions, that they weep so excessively,
crd p-acp n1 p-acp d cst vbr av av-j p-acp vvg c-acp cs pns32 vvd xx p-acp n2, cst pns32 vvb av av-j,
(35) sermon (DIV1)
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as if their whole bodies were made of a lump of Ice, that does all dissolve into tears,
as if their Whole bodies were made of a lump of Ice, that does all dissolve into tears,
c-acp cs po32 j-jn n2 vbdr vvn pp-f dt n1 pp-f n1, cst vdz d vvi p-acp n2,
(35) sermon (DIV1)
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when the Sun of affliction does scorch them. How many men are there that are easily drawn to sorrow immoderately for worldly crosses.
when the Sun of affliction does scorch them. How many men Are there that Are Easily drawn to sorrow immoderately for worldly Crosses.
c-crq dt n1 pp-f n1 vdz vvi pno32. c-crq d n2 vbr a-acp cst vbr av-j vvn p-acp n1 av-j p-acp j n2.
(35) sermon (DIV1)
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VVe use to say when a man weeps, that he waters his plants;
We use to say when a man weeps, that he waters his plants;
pns12 vvb pc-acp vvi c-crq dt n1 vvz, cst pns31 n2 po31 n2;
(35) sermon (DIV1)
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and you know, that when you water your plants in your Garden too much, you drown and kill them,
and you know, that when you water your plants in your Garden too much, you drown and kill them,
cc pn22 vvb, cst c-crq pn22 vvi po22 n2 p-acp po22 n1 av av-d, pn22 vvb cc vvi pno32,
(35) sermon (DIV1)
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and so when you weep over much for afflictions, you drown your plants, and discompose your spirits,
and so when you weep over much for afflictions, you drown your plants, and discompose your spirits,
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(35) sermon (DIV1)
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and make them unfit for any spirituall imployment.
and make them unfit for any spiritual employment.
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(35) sermon (DIV1)
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5643
2. This reproves those that when they come to mourn and weep for their sins and corruptions, they are so sparing of their teares, that then they weep as if they wept not, a slight superficiall sigh,
2. This reproves those that when they come to mourn and weep for their Sins and corruptions, they Are so sparing of their tears, that then they weep as if they wept not, a slight superficial sighs,
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(35) sermon (DIV1)
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5644
or some tear extracted by violence, is the greatest sorrow that many men have for sin:
or Some tear extracted by violence, is the greatest sorrow that many men have for since:
cc d n1 vvn p-acp n1, vbz dt js n1 cst d n2 vhb p-acp n1:
(35) sermon (DIV1)
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when men are like a Cloud, that will easily drop down teares for any outward affliction;
when men Are like a Cloud, that will Easily drop down tears for any outward affliction;
c-crq n2 vbr av-j dt n1, cst vmb av-j vvi a-acp n2 p-acp d j n1;
(35) sermon (DIV1)
915
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5646
but like a Rock that cannot shed a drop for sin, for dishonouring and displeasing of God.
but like a Rock that cannot shed a drop for since, for Dishonoring and displeasing of God.
cc-acp av-j dt n1 cst vmbx vvi dt n1 p-acp n1, p-acp vvg cc vvg pp-f np1.
(35) sermon (DIV1)
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5647
Many people are like to Lewis the • … th, King of France, that did alwayes carry a Crucifix in his hat,
Many people Are like to Lewis the • … th, King of France, that did always carry a Crucifix in his hat,
av-d n1 vbr av-j p-acp np1 dt • … zz, n1 pp-f np1, cst vdd av vvi dt n1 p-acp po31 n1,
(35) sermon (DIV1)
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5648
and when he committed any grosse and abominable sin, would take off his hat and bow to his Crucifix,
and when he committed any gross and abominable since, would take off his hat and bow to his Crucifix,
cc c-crq pns31 vvd d j cc j n1, vmd vvi a-acp po31 n1 cc n1 p-acp po31 n1,
(35) sermon (DIV1)
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5649
and aske forgiveness, and then thought all was well presently. Most men are apt to be slight and superficiall in their griefs for sin:
and ask forgiveness, and then Thought all was well presently. Most men Are apt to be slight and superficial in their griefs for since:
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(35) sermon (DIV1)
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why now? how do you invert the Apostles Order and direction here? when you weep for sin as if you wept not, and are excessive and immoderate in your worldly sorrows.
why now? how do you invert the Apostles Order and direction Here? when you weep for since as if you wept not, and Are excessive and immoderate in your worldly sorrows.
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(35) sermon (DIV1)
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5651
2. By way of counsel, be perswaded to look upon your sins as greater matter of sorrow and grief,
2. By Way of counsel, be persuaded to look upon your Sins as greater matter of sorrow and grief,
crd p-acp n1 pp-f n1, vbb vvn pc-acp vvi p-acp po22 n2 p-acp jc n1 pp-f n1 cc n1,
(35) sermon (DIV1)
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5652
then all the afflictions that ever befell you: oh weep, and weep again for them;
then all the afflictions that ever befell you: o weep, and weep again for them;
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(35) sermon (DIV1)
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5653
for your sins are worser and greater evills then all your outward troubles, and the better to encourage you to this duty, consider
for your Sins Are Worse and greater evils then all your outward Troubles, and the better to encourage you to this duty, Consider
p-acp po22 n2 vbr jc cc jc n2-jn av d po22 j n2, cc dt jc pc-acp vvi pn22 p-acp d n1, vvb
(35) sermon (DIV1)
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5654
First, That sin is the cause or inlet of all your afflictions, had it not been for sin, you had undergone no suffeirngs• ▪ rather therefore mourn for the cause, then for the afflictions themselves.
First, That since is the cause or inlet of all your afflictions, had it not been for since, you had undergone no suffeirngs• ▪ rather Therefore mourn for the cause, then for the afflictions themselves.
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(35) sermon (DIV1)
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5655
Secondly, Afflictions are not so bad as sin, in regard God is the Authour of all our afflictions;
Secondly, Afflictions Are not so bad as since, in regard God is the Author of all our afflictions;
ord, n2 vbr xx av j c-acp n1, p-acp n1 np1 vbz dt n1 pp-f d po12 n2;
(35) sermon (DIV1)
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5656
but sin is such an evill, that God disclaims that though there be no evill in the City but God doth it, that is, he is the Authour of the evill of afflictions;
but since is such an evil, that God disclaims that though there be no evil in the city but God does it, that is, he is the Author of the evil of afflictions;
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(35) sermon (DIV1)
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5657
yet he disclaims being the Authour of sin. Thirdly, Consider, that all outward afflictions are consistent with grace;
yet he disclaims being the Author of since. Thirdly, Consider, that all outward afflictions Are consistent with grace;
av pns31 vvz vbg dt n1 pp-f n1. ord, vvb, cst d j n2 vbr j p-acp n1;
(35) sermon (DIV1)
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5658
but many sins are utterly incompatible and inconsistent with grace.
but many Sins Are utterly incompatible and inconsistent with grace.
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(35) sermon (DIV1)
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5659
Let your afflictions be never so great, yet you may be a godly man for all that, you may be as poor as Job was,
Let your afflictions be never so great, yet you may be a godly man for all that, you may be as poor as Job was,
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(35) sermon (DIV1)
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5660
or as miserable as Lazarus, and endure any afflictions whatsoever, and yet all this be consistent with grace;
or as miserable as Lazarus, and endure any afflictions whatsoever, and yet all this be consistent with grace;
cc p-acp j c-acp np1, cc vvi d n2 r-crq, cc av d d vbb j p-acp n1;
(35) sermon (DIV1)
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5661
but all sin is not consistent with grace, as the sin against the Holy Ghost, the sin of finall impenitency,
but all since is not consistent with grace, as the since against the Holy Ghost, the since of final impenitency,
cc-acp d n1 vbz xx j p-acp n1, c-acp dt n1 p-acp dt j n1, dt n1 pp-f j n1,
(35) sermon (DIV1)
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5662
or finall obduracy and hardness of heart, these are not consistent with grace, and therefore you have more cause to mourn for sin then for afflictions, and
or final obduracy and hardness of heart, these Are not consistent with grace, and Therefore you have more cause to mourn for since then for afflictions, and
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(35) sermon (DIV1)
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5663
4thly, Consider, that afflictions they reach but to the body, but sin that reaches to the soul, afflictions can make but the outward man miserable,
4thly, Consider, that afflictions they reach but to the body, but since that reaches to the soul, afflictions can make but the outward man miserable,
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(35) sermon (DIV1)
920
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5664
but sin will destroy and undo the soul, and make that miserable;
but since will destroy and undo the soul, and make that miserable;
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(35) sermon (DIV1)
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5665
and therefore be perswaded rather to weep for your sins and corruptions then for your sufferings and corrections.
and Therefore be persuaded rather to weep for your Sins and corruptions then for your sufferings and corrections.
cc av vbi vvn av-c pc-acp vvi p-acp po22 n2 cc n2 av p-acp po22 n2 cc n2.
(35) sermon (DIV1)
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5666
SERM. V. WEe come now to the third caution, and that is this:
SERMON. V. we come now to the third caution, and that is this:
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(36) sermon (DIV1)
920
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5667
is it so, that we must weep as if we wept not, then take this caution, that Christians are not only to take heed, that they weep moderately for worldly afflictions; is it so, that we must weep as if we wept not, then take this caution, that Christians Are not only to take heed, that they weep moderately for worldly afflictions;
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(36) sermon (DIV1)
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5668
but they are also to take care, that they be not excessive in their sorrows for their sins and corruptions.
but they Are also to take care, that they be not excessive in their sorrows for their Sins and corruptions.
cc-acp pns32 vbr av pc-acp vvi n1, cst pns32 vbb xx j p-acp po32 n2 p-acp po32 n2 cc n2.
(36) sermon (DIV1)
921
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5669
But before I handle this case of Conscience, give me leave to premise three conclusions. 1. That a man may weep overmuch for his sins.
But before I handle this case of Conscience, give me leave to premise three conclusions. 1. That a man may weep overmuch for his Sins.
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(36) sermon (DIV1)
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5670
This you have laid down in 2 Cor. 2.7.
This you have laid down in 2 Cor. 2.7.
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(36) sermon (DIV1)
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5671
The Corinthians did fear that the excommunicated person, would be swallowed up with over much sorrow for his sin, saies the Apostle, ye ought rather to forgive him,
The Corinthians did Fear that the excommunicated person, would be swallowed up with over much sorrow for his since, Says the Apostle, you ought rather to forgive him,
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(36) sermon (DIV1)
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5672
and to comfort him, lest perhaps such a one should be swallowed up with over much sorrow. and to Comfort him, lest perhaps such a one should be swallowed up with over much sorrow.
cc pc-acp vvi pno31, cs av d dt crd vmd vbi vvn a-acp p-acp a-acp d n1.
(36) sermon (DIV1)
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5673
2. Take this conclusion, that there be but few in the world that do overmuch grieve & sorrow for their sins:
2. Take this conclusion, that there be but few in the world that do overmuch grieve & sorrow for their Sins:
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(36) sermon (DIV1)
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5674
where one offends in sorrowing too much, thousands and ten thousands do offend in sorrowing too little, there are but few that are immoderate in their sorrows for sin.
where one offends in sorrowing too much, thousands and ten thousands do offend in sorrowing too little, there Are but few that Are immoderate in their sorrows for since.
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(36) sermon (DIV1)
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5675
3. Consider, that none but disconsolate and doubting, and despairing sinners do over-much grieve for their sins.
3. Consider, that none but disconsolate and doubting, and despairing Sinners do overmuch grieve for their Sins.
crd np1, cst pix cc-acp j cc vvg, cc j-vvg n2 vdb av vvi p-acp po32 n2.
(36) sermon (DIV1)
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5676
Obdurate sinners do not grieve at all, and assured Christians they will not grieve too much, only disconsolate and despairing sinners do sorrow over-much.
Obdurate Sinners do not grieve At all, and assured Christians they will not grieve too much, only disconsolate and despairing Sinners do sorrow overmuch.
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(36) sermon (DIV1)
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5677
And here comes in the third case of conscience, how or in what case a man may weep and sorrow over-much for sin.
And Here comes in the third case of conscience, how or in what case a man may weep and sorrow overmuch for since.
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(36) sermon (DIV1)
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5678
I shall resolve this case very briefly.
I shall resolve this case very briefly.
pns11 vmb vvi d n1 av av-j.
(36) sermon (DIV1)
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5679
First, That sorrow for sin is excessive, that makes a Christian pore so much upon his corruptions, that he over-looks his graces.
First, That sorrow for since is excessive, that makes a Christian poor so much upon his corruptions, that he overlooks his graces.
ord, cst n1 p-acp n1 vbz j, cst vvz dt njp j av av-d p-acp po31 n2, cst pns31 vvz po31 n2.
(36) sermon (DIV1)
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5680
A Child grieves too much when he so blubbers and cries, the tears trickling down his eyes, that he cannot see his Letters, nor read his Book:
A Child grieves too much when he so blubbers and cries, the tears trickling down his eyes, that he cannot see his Letters, nor read his Book:
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(36) sermon (DIV1)
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5681
so a Christian grieves too much for his corruptions, when he cannot see, nor blesse God for those graces he gives him.
so a Christian grieves too much for his corruptions, when he cannot see, nor bless God for those graces he gives him.
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(36) sermon (DIV1)
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5682
2. You grieve over-much for sin when it doth damne and darken your evidences for Heaven;
2. You grieve overmuch for since when it does damn and darken your evidences for Heaven;
crd pn22 vvb av p-acp n1 c-crq pn31 vdz vvi cc vvi po22 n2 p-acp n1;
(36) sermon (DIV1)
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5683
when a Christian does so pore upon his sins, and discover such cause of grief and sorrow from them, that he never looks into his own heart to see what cause of joy he hath there, in having an assurance of his interest in Christ,
when a Christian does so poor upon his Sins, and discover such cause of grief and sorrow from them, that he never looks into his own heart to see what cause of joy he hath there, in having an assurance of his Interest in christ,
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(36) sermon (DIV1)
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5684
and a right and title unto glory.
and a right and title unto glory.
cc dt n-jn cc n1 p-acp n1.
(36) sermon (DIV1)
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5685
Beloved, God would not have one grace to justle out another, sorrow for sin is a grace;
beloved, God would not have one grace to justle out Another, sorrow for since is a grace;
j-vvn, np1 vmd xx vhi crd n1 pc-acp vvi av j-jn, n1 p-acp n1 vbz dt n1;
(36) sermon (DIV1)
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5686
but yet God would not have this to justle out spirituall joy.
but yet God would not have this to justle out spiritual joy.
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(36) sermon (DIV1)
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5687
When a Christian does so grieve for sin, that he casts away all hopes of Heaven,
When a Christian does so grieve for since, that he Cast away all hope's of Heaven,
c-crq dt njp vdz av vvi p-acp n1, cst pns31 vvz av d n2 pp-f n1,
(36) sermon (DIV1)
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5688
then his forrow is excessive, when he grieves and blubbers so that he cannot read his evidences for Heaven.
then his forrow is excessive, when he grieves and blubbers so that he cannot read his evidences for Heaven.
cs po31 n1 vbz j, c-crq pns31 vvz cc n2 av cst pns31 vmbx vvi po31 n2 p-acp n1.
(36) sermon (DIV1)
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5689
3dly, Sorrowing for sin is excessive, when it laies discouragements upon the soul to come in to Christ for pardon and remission;
3dly, Sorrowing for since is excessive, when it lays discouragements upon the soul to come in to christ for pardon and remission;
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(36) sermon (DIV1)
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5690
when a man shall so grieve for sin, that he dares not venture to look up to Jesus Christ for mercy,
when a man shall so grieve for since, that he dares not venture to look up to jesus christ for mercy,
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(36) sermon (DIV1)
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5691
and to lay hold upon a promise for his comfort, when a sinner does thus, then he mourns excessively.
and to lay hold upon a promise for his Comfort, when a sinner does thus, then he mourns excessively.
cc pc-acp vvi n1 p-acp dt n1 p-acp po31 n1, c-crq dt n1 vdz av, cs pns31 vvz av-j.
(36) sermon (DIV1)
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5692
If the Children of Israel in the wilderness, when they were stung of the fiery Serpents, had not had the boldness to look up to the Brazen Serpent, they could not have been healed and recovered;
If the Children of Israel in the Wilderness, when they were stung of the fiery Serpents, had not had the boldness to look up to the Brazen Serpent, they could not have been healed and recovered;
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(36) sermon (DIV1)
929
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so when sorrow for sin makes us that we cannot look up to Christ for pardon, then it is excessive.
so when sorrow for since makes us that we cannot look up to christ for pardon, then it is excessive.
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(36) sermon (DIV1)
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5694
Sorrow and teares for sin are never right till they are like floods of water to drive us to Christ.
Sorrow and tears for since Are never right till they Are like floods of water to drive us to christ.
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(36) sermon (DIV1)
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5695
Fourthly, sorrow for sin is then immoderate, when it so overwhelms you, that you can take no comfort in the outward blessings that God hath given you,
Fourthly, sorrow for since is then immoderate, when it so overwhelms you, that you can take no Comfort in the outward blessings that God hath given you,
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(36) sermon (DIV1)
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as Houses or Lands, or Corne, or Wine, or the like.
as Houses or Lands, or Corn, or Wine, or the like.
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(36) sermon (DIV1)
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5697
When a Christians sorrow for sin doth so damp his spirits, that he cannot take that outward joy and lawful complacency in worldly comforts that God allowes him, then is your sorrow inordinate:
When a Christians sorrow for since does so damp his spirits, that he cannot take that outward joy and lawful complacency in worldly comforts that God allows him, then is your sorrow inordinate:
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(36) sermon (DIV1)
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though many think that God allowes that sin should be so bitter to them, yet it is no such matter, you must be sorry for sin,
though many think that God allows that since should be so bitter to them, yet it is no such matter, you must be sorry for since,
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(36) sermon (DIV1)
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and yet take comfort in the outward blessings that God bestowes upon you.
and yet take Comfort in the outward blessings that God bestows upon you.
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(36) sermon (DIV1)
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Fifthly, Sorrow for sin is inordinate, when it puts a man into an incapacity to receive comforts from the Gospel,
Fifthly, Sorrow for since is inordinate, when it puts a man into an incapacity to receive comforts from the Gospel,
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(36) sermon (DIV1)
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5701
when a Christian shall see his sin so great, and his case so sad, that if you tender the promises of the Gospel to him, they are as things of no worth to him, he thinks they do not belong to him,
when a Christian shall see his since so great, and his case so sad, that if you tender the promises of the Gospel to him, they Are as things of no worth to him, he thinks they do not belong to him,
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(36) sermon (DIV1)
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and therefore can find no comfort nor savour in any of them.
and Therefore can find no Comfort nor savour in any of them.
cc av vmb vvi dx n1 ccx n1 p-acp d pp-f pno32.
(36) sermon (DIV1)
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5703
When a man shall be obstinate, and peremptorily stand out against the comforts of the Gospel because of his sin, then is his sorrow inordinate.
When a man shall be obstinate, and peremptorily stand out against the comforts of the Gospel Because of his since, then is his sorrow inordinate.
c-crq dt n1 vmb vbi j, cc av-j vvb av p-acp dt n2 pp-f dt n1 c-acp pp-f po31 n1, av vbz po31 n1 j.
(36) sermon (DIV1)
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5704
Thus Asaph did in Psal. 74.2. saies he, I was in trouble, and my soul refused to be comforted.
Thus Asaph did in Psalm 74.2. Says he, I was in trouble, and my soul refused to be comforted.
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(36) sermon (DIV1)
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5705
When a mans condition is sad, and yet he refuseth to be comforted, then is his sorrow excessive.
When a men condition is sad, and yet he Refuseth to be comforted, then is his sorrow excessive.
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(36) sermon (DIV1)
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5706
Sixthly, Then is sorrow for sin immoderate, when it disables, or indisposeth a man to perform his duty, either in his generall or particular calling,
Sixthly, Then is sorrow for since immoderate, when it disables, or indisposeth a man to perform his duty, either in his general or particular calling,
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(36) sermon (DIV1)
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when it doth indispose him to the duties of his generall calling as a Christian, that he cannot pray,
when it does indispose him to the duties of his general calling as a Christian, that he cannot pray,
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(36) sermon (DIV1)
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5708
nor read, nor discourse, nor hear the word of God;
nor read, nor discourse, nor hear the word of God;
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(36) sermon (DIV1)
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but lies alone in a corner, and will not admit of any body to comfort him, or confer with him;
but lies alone in a corner, and will not admit of any body to Comfort him, or confer with him;
cc-acp vvz av-j p-acp dt n1, cc vmb xx vvi pp-f d n1 pc-acp vvi pno31, cc vvi p-acp pno31;
(36) sermon (DIV1)
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that sorrow that indisposeth a man to holy duties, is an irregular sorrow, Ps. 77.4. I am so troubled that I cannot speak, to wit, to God in prayer.
that sorrow that indisposeth a man to holy duties, is an irregular sorrow, Ps. 77.4. I am so troubled that I cannot speak, to wit, to God in prayer.
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(36) sermon (DIV1)
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5711
And so again that sorrow that indisposeth a man to the duties of his particular Calling as a man, that he cannot work,
And so again that sorrow that indisposeth a man to the duties of his particular Calling as a man, that he cannot work,
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(36) sermon (DIV1)
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5712
or study, or trade, and follow his particular imployments, that sorrow is an inordinate sorrow.
or study, or trade, and follow his particular employments, that sorrow is an inordinate sorrow.
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(36) sermon (DIV1)
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God doth require us to work in our Callings, as well as to work out our salvation:
God does require us to work in our Callings, as well as to work out our salvation:
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(36) sermon (DIV1)
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5714
and therefore that sorrow that hinders and indisposeth us to it is excessive, and immoderate.
and Therefore that sorrow that hinders and indisposeth us to it is excessive, and immoderate.
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(36) sermon (DIV1)
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And thus I have shewed you when sorrow for sin is excessive, and have onely given you the heads of things,
And thus I have showed you when sorrow for since is excessive, and have only given you the Heads of things,
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(36) sermon (DIV1)
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and have likewise done in resolving the third case of conscience. VVe come now to the application:
and have likewise done in resolving the third case of conscience. We come now to the application:
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(36) sermon (DIV1)
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5717
and if it be so that a Christian must not onely take heed of grieving overmuch for afflictions,
and if it be so that a Christian must not only take heed of grieving overmuch for afflictions,
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(36) sermon (DIV1)
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5718
but for sin too, then take heed you do not pervert this Doctrine; take heed of being obstinate and perverse, and hard-hearted in sin;
but for since too, then take heed you do not pervert this Doctrine; take heed of being obstinate and perverse, and hardhearted in since;
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(36) sermon (DIV1)
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5719
though I tell you that Christians should not be excessive in their sorrows for sin; yet I do not say that wicked men should be obstinate and stout-hearted in sin,
though I tell you that Christians should not be excessive in their sorrows for since; yet I do not say that wicked men should be obstinate and stouthearted in since,
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(36) sermon (DIV1)
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5720
and never mourn for sin at all. No, it were well for them that they could weep bitterly for their sins:
and never mourn for since At all. No, it were well for them that they could weep bitterly for their Sins:
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(36) sermon (DIV1)
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therefore you that are obstinate and presumptuous sinners, take heed that you do not abuse this Doctrine;
Therefore you that Are obstinate and presumptuous Sinners, take heed that you do not abuse this Doctrine;
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(36) sermon (DIV1)
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and again, you that count sin your greatest burthen, that every mole-hill of sin is like a Mountain upon you, take heed that ye be not so overwhelmed with sorrow, that you can see no comfort at all in Christ,
and again, you that count sin your greatest burden, that every molehill of since is like a Mountain upon you, take heed that you be not so overwhelmed with sorrow, that you can see no Comfort At all in christ,
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(36) sermon (DIV1)
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and in the promises of Salvation through him;
and in the promises of Salvation through him;
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(36) sermon (DIV1)
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but do you look to the Lord Jesus Christ, and see that there is more in Christ to save you,
but do you look to the Lord jesus christ, and see that there is more in christ to save you,
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(36) sermon (DIV1)
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then there is in your selves to condemn you;
then there is in your selves to condemn you;
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(36) sermon (DIV1)
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though there be abundance of corruption in you, yet there is a fullnesse of satisfaction in Christ;
though there be abundance of corruption in you, yet there is a fullness of satisfaction in christ;
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he is able to save to the uttermost all that shall come unto God by him. he is able to save to the uttermost all that shall come unto God by him.
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(36) sermon (DIV1)
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All you that do belong to Christ, do neither weep too much for your sins,
All you that do belong to christ, do neither weep too much for your Sins,
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5729
nor yet too little, do not say I will not grieve nor shed tears at all for them;
nor yet too little, do not say I will not grieve nor shed tears At all for them;
ccx av av j, vdb xx vvi pns11 vmb xx vvi ccx vvb n2 p-acp d c-acp pno32;
(36) sermon (DIV1)
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for as Christs blood was shed for our sins, so we should shed tears for them;
for as Christ blood was shed for our Sins, so we should shed tears for them;
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(36) sermon (DIV1)
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but yet we must not so grieve for them, as to discourage us from going unto Christ,
but yet we must not so grieve for them, as to discourage us from going unto christ,
cc-acp av pns12 vmb xx av vvi p-acp pno32, c-acp pc-acp vvi pno12 p-acp vvg p-acp np1,
(36) sermon (DIV1)
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and to darken our evidences for Heaven. We have onely now a use of exhortation, and then I have done.
and to darken our evidences for Heaven. We have only now a use of exhortation, and then I have done.
cc pc-acp vvi po12 n2 p-acp n1. pns12 vhb av-j av dt n1 pp-f n1, cc av pns11 vhb vdn.
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If Christians must take heed that they weep as if they wept not, (for that is the scope of the Text) then let me in the bowells of Christ, perswade all you that are the people of God, to labour to fulfill this Apostolike Rule, that you would so carry your selves,
If Christians must take heed that they weep as if they wept not, (for that is the scope of the Text) then let me in the bowels of christ, persuade all you that Are the people of God, to labour to fulfil this Apostolic Rule, that you would so carry your selves,
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(36) sermon (DIV1)
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5734
as those that have better hopes, and better things to look after then any thing here below.
as those that have better hope's, and better things to look After then any thing Here below.
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5735
And as before I gave you twelve considerations to allay & keep under excessive sorrow:
And as before I gave you twelve considerations to allay & keep under excessive sorrow:
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so now I shall give you 7 or 8 Considerations more to keep out excessive sorrow, which if seriously laid to heart, may be a great help to keep you from breaking out into immoderate sorrow whatever betides you.
so now I shall give you 7 or 8 Considerations more to keep out excessive sorrow, which if seriously laid to heart, may be a great help to keep you from breaking out into immoderate sorrow whatever betides you.
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(36) sermon (DIV1)
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5737
1. Consider, that excessive sorrow for worldly crosses, argues either a totall want of grace, or else an extream weakness of grace.
1. Consider, that excessive sorrow for worldly Crosses, argues either a total want of grace, or Else an extreme weakness of grace.
crd np1, cst j n1 p-acp j n2, vvz d dt j n1 pp-f n1, cc av dt j-jn n1 pp-f n1.
(36) sermon (DIV1)
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5738
First, it sometimes argues a totall want of grace.
First, it sometime argues a total want of grace.
ord, pn31 av vvz dt j n1 pp-f n1.
(36) sermon (DIV1)
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5739
It is with a Christian in this case, as it is with the rusty hinges of a door:
It is with a Christian in this case, as it is with the rusty hinges of a door:
pn31 vbz p-acp dt njp p-acp d n1, c-acp pn31 vbz p-acp dt j n2 pp-f dt n1:
(36) sermon (DIV1)
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if you open or shut the door, they will skreak & make a noise; but if you put some oyl upon them, they do not so:
if you open or shut the door, they will skreak & make a noise; but if you put Some oil upon them, they do not so:
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(36) sermon (DIV1)
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5741
so Christians many times, God cannot touch them with his rod of afflictions, but they cry out,
so Christians many times, God cannot touch them with his rod of afflictions, but they cry out,
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(36) sermon (DIV1)
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and are immoderate in their sorrows, and impatient under Gods hand, and the reason of it is,
and Are immoderate in their sorrows, and impatient under God's hand, and the reason of it is,
cc vbr j p-acp po32 n2, cc j p-acp ng1 n1, cc dt n1 pp-f pn31 vbz,
(36) sermon (DIV1)
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because they want the Oyl of grace:
Because they want the Oil of grace:
c-acp pns32 vvb dt n1 pp-f n1:
(36) sermon (DIV1)
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5744
or if it doth not argue a totall want of grace, yet it is a sign of a great deal of weakness of grace;
or if it does not argue a total want of grace, yet it is a Signen of a great deal of weakness of grace;
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(36) sermon (DIV1)
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5745
I have observed often times in London streets, that a pair of new Cart wheels will skreak and make a noyse as they go along;
I have observed often times in London streets, that a pair of new Cart wheels will skreak and make a noise as they go along;
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(36) sermon (DIV1)
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but an old Cart goes away silently.
but an old Cart Goes away silently.
cc-acp dt j n1 vvz av av-j.
(36) sermon (DIV1)
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5747
So if when God laies afflictions upon thee, thou art like a new Cart, that thou criest out,
So if when God lays afflictions upon thee, thou art like a new Cart, that thou Christ out,
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(36) sermon (DIV1)
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5748
and mournest immoderately under his hand, it argues, that thou art but a new and a weak Christian:
and mournest immoderately under his hand, it argues, that thou art but a new and a weak Christian:
cc vv2 av-j p-acp po31 n1, pn31 vvz, cst pns21 vb2r p-acp dt j cc dt j np1:
(36) sermon (DIV1)
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5749
he that faints in the day of adversity saies Solomon, his strength is small. he that faints in the day of adversity Says Solomon, his strength is small.
pns31 cst vvz p-acp dt n1 pp-f n1 vvz np1, po31 n1 vbz j.
(36) sermon (DIV1)
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5750
But now a Christian that hath been long used and experienced in troubles and afflictions, you may lay a great and heavy burden upon him, and he will make no noyse under it.
But now a Christian that hath been long used and experienced in Troubles and afflictions, you may lay a great and heavy burden upon him, and he will make no noise under it.
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(36) sermon (DIV1)
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2. Another consideration to keep out excessive sorrow, is this;
2. another consideration to keep out excessive sorrow, is this;
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(36) sermon (DIV1)
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consider that whatsoever crosses befall you in the world, they are but the manifestations and executions of Gods will, which is the rule of order and justice, his dispensations are good and just in themselves;
Consider that whatsoever Crosses befall you in the world, they Are but the manifestations and executions of God's will, which is the Rule of order and Justice, his dispensations Are good and just in themselves;
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(36) sermon (DIV1)
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if Gods will be done, though thy will be crost, it is no matter. This was that which kept David from excessive sorrow in 2 Sam. 12.21,22. Davids Servants wondred that he should fast and weep for his Child while it was alive:
if God's will be done, though thy will be crossed, it is no matter. This was that which kept David from excessive sorrow in 2 Sam. 12.21,22. Davids Servants wondered that he should fast and weep for his Child while it was alive:
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(36) sermon (DIV1)
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but when the Child was dead, he should rise up and eat bread, and be no more sad.
but when the Child was dead, he should rise up and eat bred, and be no more sad.
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(36) sermon (DIV1)
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And David said, while the Child was yet alive I fasted and wept;
And David said, while the Child was yet alive I fasted and wept;
np1 np1 vvd, cs dt n1 vbds av j pns11 vvd cc vvd;
(36) sermon (DIV1)
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5756
for I said, who can tell whether God will be gracious to me, that the Child may live;
for I said, who can tell whither God will be gracious to me, that the Child may live;
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(36) sermon (DIV1)
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5757
but now he is dead, wherefore should I mourn? can I bring him back again? I shall go to him,
but now he is dead, Wherefore should I mourn? can I bring him back again? I shall go to him,
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5758
but he shall not return to me. but he shall not return to me.
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5759
Now I see the will of God is accomplisht, why should I grieve at it? I will hold my tongue,
Now I see the will of God is accomplished, why should I grieve At it? I will hold my tongue,
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5760
and not open my mouth, because the Lord hath done it, Psal. 39.9. 3. Consider, that before conversion, you did never grieve for the want of grace, and want of spirituall mercies.and not open my Mouth, Because the Lord hath done it, Psalm 39.9. 3. Consider, that before conversion, you did never grieve for the want of grace, and want of spiritual Mercies.
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5761
Why then after conversion, should you weep for worldly things, when you enjoy spirituall mercies.
Why then After conversion, should you weep for worldly things, when you enjoy spiritual Mercies.
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5762
Consider, before conversion, I was content with outward worldly comforts, and never was troubled for want of grace and hopes of Heaven,
Consider, before conversion, I was content with outward worldly comforts, and never was troubled for want of grace and hope's of Heaven,
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and want of reconciliation with God, I did never grieve for these;
and want of reconciliation with God, I did never grieve for these;
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5764
and seeing when I was without Christ, I did not grieve for the want of him,
and seeing when I was without christ, I did not grieve for the want of him,
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now when I have Christ, shall I grieve because I want the ordinary and common blessings of worldly things? A Christian with a holy indignation should take a revenge upon himself;
now when I have christ, shall I grieve Because I want the ordinary and Common blessings of worldly things? A Christian with a holy Indignation should take a revenge upon himself;
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if before my conversion, I could not grieve for the want of grace, now I have grace, I will not grieve for the want of outward comforts, seeing there is infinitely more reason you should grieve for want of spirituall then temporall mercies.
if before my conversion, I could not grieve for the want of grace, now I have grace, I will not grieve for the want of outward comforts, seeing there is infinitely more reason you should grieve for want of spiritual then temporal Mercies.
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4. To keep out worldly sorrow, consider, that God never laies any outward crosse or affliction upon his people;
4. To keep out worldly sorrow, Consider, that God never lays any outward cross or affliction upon his people;
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5768
but it is for sin, either for the punishment of sin, or the prevention, or purging of it out.
but it is for since, either for the punishment of since, or the prevention, or purging of it out.
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5769
1. For the punishment of thy sins;
1. For the punishment of thy Sins;
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and if it be for the punishment of thy sin, then, if thou mourn for any thing, mourn for thy sins that was the cause, rather then for affliction, which is but the effect of thy sin;
and if it be for the punishment of thy since, then, if thou mourn for any thing, mourn for thy Sins that was the cause, rather then for affliction, which is but the Effect of thy since;
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accept the punishment of thine iniquity, Levit. 26. with submission; but look upon the sin with detestation:accept the punishment of thine iniquity, Levit. 26. with submission; but look upon the since with detestation:
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we have no reason to complain of our afflictions, Lamen: 3.39.
we have no reason to complain of our afflictions, Lamen: 3.39.
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5773
why doth the living man complain, man for the punishment of his sin? you should in this case rather grieve for your sins, then for your punishments.why does the living man complain, man for the punishment of his since? you should in this case rather grieve for your Sins, then for your punishments.
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5774
And 2dly, If it be not for the punishment, then it is for the prevention of sin, to keep thee from sin,
And 2dly, If it be not for the punishment, then it is for the prevention of since, to keep thee from since,
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5775
and this was the end why God punished Job, 33 Job 17. it was, that he might drive man from his purpose, and hide pride from him.
and this was the end why God punished Job, 33 Job 17. it was, that he might drive man from his purpose, and hide pride from him.
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5776
And therefore suppose God takes away an Estate, or friends, or any outward comfort from you,
And Therefore suppose God Takes away an Estate, or Friends, or any outward Comfort from you,
cc av vvb np1 vvz av dt n1, cc n2, cc d j n1 p-acp pn22,
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5777
as long as it is to prevent a sin, to preserve you from Hell and damnation, you have no cause of grief.
as long as it is to prevent a since, to preserve you from Hell and damnation, you have no cause of grief.
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5778
If a Doctor takes away your blood from you, to prevent a pleurisie, will you be angry with him? surely no;
If a Doctor Takes away your blood from you, to prevent a pleurisy, will you be angry with him? surely no;
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5779
so God never takes away any outward comfort from his people, but it is in mercy that he may prevent sin thereby.
so God never Takes away any outward Comfort from his people, but it is in mercy that he may prevent since thereby.
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5780
Or 3dly, If not for the punishment or prevention of sin, then it is for the purging out of sin, as in Esay 27.9. by this therefore shall the iniquity of Jacob be purged, and this is all the fruit of it to take away his sin.
Or 3dly, If not for the punishment or prevention of since, then it is for the purging out of since, as in Isaiah 27.9. by this Therefore shall the iniquity of Jacob be purged, and this is all the fruit of it to take away his since.
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5781
A man will not be grieved, that Physick makes him sick, and pains him in his bowels,
A man will not be grieved, that Physic makes him sick, and pains him in his bowels,
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5782
because it purgeth out noxious and hurtfull humours. Beloved, your crosses are but purging pills to purge out your corruptions.
Because it Purgeth out noxious and hurtful humours. beloved, your Crosses Are but purging pills to purge out your corruptions.
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5783
All worldly afflictions are either for the punishment, prevention, or purging out of sin, and therefore we have cause to bear them patiently.
All worldly afflictions Are either for the punishment, prevention, or purging out of since, and Therefore we have cause to bear them patiently.
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5784
6. Consider, that God turns all worldly crosses and losses into spirituall advantages to his people, thou shalt never be a loser by thy afflictions.
6. Consider, that God turns all worldly Crosses and losses into spiritual advantages to his people, thou shalt never be a loser by thy afflictions.
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5785
As when a poor man that is in debt, and in very much want of money, shall come to a rich man,
As when a poor man that is in debt, and in very much want of money, shall come to a rich man,
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5786
and make known his condition to him, and beg relief from him;
and make known his condition to him, and beg relief from him;
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5787
the man goes presently to his Chest, and fetches a bag of money, and throwes it at him, the poor man would not look upon this as any wrong or injury done to him,
the man Goes presently to his Chest, and Fetches a bag of money, and throws it At him, the poor man would not look upon this as any wrong or injury done to him,
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5788
but would rather be thankfull for it.
but would rather be thankful for it.
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5789
So God turns all our seeming crosses and afflictions into reall and spirituall advantages to us. Phil. 1.19. I know said Paul, that this shall turn to my salvation.
So God turns all our seeming Crosses and afflictions into real and spiritual advantages to us. Philip 1.19. I know said Paul, that this shall turn to my salvation.
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All things shall work together for good to them that love God. Though we cannot see how it should come to passe, but are in this case, All things shall work together for good to them that love God. Though we cannot see how it should come to pass, but Are in this case,
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5791
like unto little Children, who when they see a heap of beautifull and sweet Roses lying upon a Table,
like unto little Children, who when they see a heap of beautiful and sweet Roses lying upon a Table,
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5792
and their Mother goes and puts them in a morter, and pounds them all to peeces, the Child cries and thinks the Mother spoyls them,
and their Mother Goes and puts them in a mortar, and pounds them all to Pieces, the Child cries and thinks the Mother spoils them,
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5793
though she does it to make a conserve of them, that they may be more usefull and durable.
though she does it to make a conserve of them, that they may be more useful and durable.
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5794
So we think we have comforts like beds of Roses, and when the Lord takes them from us,
So we think we have comforts like Beds of Roses, and when the Lord Takes them from us,
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5795
and breaks them all to pieces, we are apt to conceive they are all spoiled and destroyed,
and breaks them all to Pieces, we Are apt to conceive they Are all spoiled and destroyed,
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5796
and we undone by it, whereas God intends it to work for our greater benefit and advantage.
and we undone by it, whereas God intends it to work for our greater benefit and advantage.
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5797
7. Live in the meditation and contemplation of the joyes and glory of Heaven.
7. Live in the meditation and contemplation of the Joys and glory of Heaven.
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5798
And this will be a great means to keep out worldly sorrow, the glory and happiness of Heaven will so transport a Christians soul with spirituall joy, that he will not easily be over-whelmed with worldly sorrow.
And this will be a great means to keep out worldly sorrow, the glory and happiness of Heaven will so transport a Christians soul with spiritual joy, that he will not Easily be overwhelmed with worldly sorrow.
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5799
I have read one of the Schoolmen that was of this opinion, that the reason why Adam in innocency was not sensible of his nakednesse, was because he was so taken up with immediate converse and communion with God.
I have read one of the Schoolmen that was of this opinion, that the reason why Adam in innocency was not sensible of his nakedness, was Because he was so taken up with immediate converse and communion with God.
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5800
So now, if you were more taken up with conversing with God, and apprehensions of glory,
So now, if you were more taken up with conversing with God, and apprehensions of glory,
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5801
though you had nothing here below, yet you would think you wanted nothing.
though you had nothing Here below, yet you would think you wanted nothing.
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5802
The consideration of Heaven, and glory, and happiness, would make you over-look all worldly crosses and afflictions:
The consideration of Heaven, and glory, and happiness, would make you overlook all worldly Crosses and afflictions:
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it is said of Paul, that he was rapt up into the third Heaven, and saw things ineffable;
it is said of Paul, that he was rapt up into the third Heaven, and saw things ineffable;
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5804
but whether in the body or out of the body, he could not tell: but whither in the body or out of the body, he could not tell:
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5805
that is, he saw so much glory, and was so taken up with the joyes of Heaven, that he could not tell whether he was in the body or no, it made him to forget all his troubles and miseries here below.
that is, he saw so much glory, and was so taken up with the Joys of Heaven, that he could not tell whither he was in the body or no, it made him to forget all his Troubles and misery's Here below.
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5806
I remember I have read in Jerome, what advice he he gives a young man in his time that was overmuch pressed with sorrow and grief for worldly crosses.
I Remember I have read in Jerome, what Advice he he gives a young man in his time that was overmuch pressed with sorrow and grief for worldly Crosses.
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5807
Saies he, do but now and then take a turn or two in Paradise, and then you will never think of a wilderness,
Says he, do but now and then take a turn or two in Paradise, and then you will never think of a Wilderness,
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5808
or be troubled at the miseries of a desert.
or be troubled At the misery's of a desert.
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5809
Oh beloved, that your souls had once this art of divine speculation, and contemplation, that you might have an experimentall knowledge of the joyes of Heaven,
O Beloved, that your Souls had once this art of divine speculation, and contemplation, that you might have an experimental knowledge of the Joys of Heaven,
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5810
and this would keep you from mourning any more for worldly crosses.
and this would keep you from mourning any more for worldly Crosses.
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5811
When Christ was transfigured upon the Mount, saies Peter to him, Master, Master, it is good for us to be here, let us build three Tabernacles, one for thee, one for Moses,
When christ was transfigured upon the Mount, Says Peter to him, Master, Master, it is good for us to be Here, let us built three Tabernacles, one for thee, one for Moses,
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5812
and one for Elias, he was so lifted up, with the sight of Heaven, that he never thought that he was then upon a barren Mountain,and one for Elias, he was so lifted up, with the sighed of Heaven, that he never Thought that he was then upon a barren Mountain,
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5813
and of what wants and exigencies they should be driven to there.
and of what Wants and exigencies they should be driven to there.
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5814
I have formerly told you what I have read of the Eagle, that she is like no other Bird that flies in the Aire;
I have formerly told you what I have read of the Eagl, that she is like no other Bird that flies in the Air;
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5815
for whereas all other Birds when they are hurt, or want meat to satisfie their hunger, will crie and mourn, and make a noyse:
for whereas all other Birds when they Are hurt, or want meat to satisfy their hunger, will cry and mourn, and make a noise:
c-acp cs d j-jn n2 c-crq pns32 vbr vvn, cc vvb n1 pc-acp vvi po32 n1, vmb vvi cc vvi, cc vvi dt n1:
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5816
the Eagle, when it is hurt, will fly aloft, and comfort her self with the warm beams of the Sun. And oh Beloved,
the Eagl, when it is hurt, will fly aloft, and Comfort her self with the warm beams of the Sun. And o beloved,
dt n1, c-crq pn31 vbz vvn, vmb vvi av, cc vvi po31 n1 p-acp dt j n2 pp-f dt n1 cc uh j-vvn,
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if you would Eagle-lik sore aloft in divine meditations, and contemplations of heavenly glory and happiness:
if you would Eagle-lik soar aloft in divine meditations, and contemplations of heavenly glory and happiness:
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this would arm you against worldly sorrow very much.
this would arm you against worldly sorrow very much.
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8. Remember that your sins call for more teares from you, then you are able to shed;
8. remember that your Sins call for more tears from you, then you Are able to shed;
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and therefore do not wast them about worldly things.
and Therefore do not wast them about worldly things.
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Beloved, could you dissolve into tears for your sins, it would all be too little to express your grief and sorrow for them;
beloved, could you dissolve into tears for your Sins, it would all be too little to express your grief and sorrow for them;
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nay, were every drop of tears you shed, an Ocean, it would be too little to shed for sin.
nay, were every drop of tears you shed, an Ocean, it would be too little to shed for since.
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Tears are sweet water, and it is pitty to wash foul Rooms with them, reserve them for your sins, they have more need of them;
Tears Are sweet water, and it is pity to wash foul Rooms with them, reserve them for your Sins, they have more need of them;
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and if you had more tears, all would be too little:
and if you had more tears, all would be too little:
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nay, were your head a Fountain, and your eyes Rivers of tears, they would all be too little to shed,
nay, were your head a Fountain, and your eyes rivers of tears, they would all be too little to shed,
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for those many sins and iniquities that you have committed against God.
for those many Sins and iniquities that you have committed against God.
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And thus I have done with this first part of the Text, and they that weep as if they wept not.
And thus I have done with this First part of the Text, and they that weep as if they wept not.
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SERM. VI. 1 Cor. 7.30,31. — And they that rejoyce as though they rejoyced not.
SERMON. VI. 1 Cor. 7.30,31. — And they that rejoice as though they rejoiced not.
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WEe now proceed to the second part of the Apostolicall Directory, and they that rejoyce as though they rejoyced not.
we now proceed to the second part of the Apostolical Directory, and they that rejoice as though they rejoiced not.
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If your condition here in the world be sad and miserable, and afflicted, then your duty is to weep as if you wept not.
If your condition Here in the world be sad and miserable, and afflicted, then your duty is to weep as if you wept not.
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But if you meet with a gale of prosperity and happiness, and enjoy the comforts of this world in abundance,
But if you meet with a gale of Prosperity and happiness, and enjoy the comforts of this world in abundance,
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then you must rejoyce as if you rejoyced not; that is, you must rejoyce moderately and with discretion.
then you must rejoice as if you rejoiced not; that is, you must rejoice moderately and with discretion.
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And the point of instruction that I shall give you from hence, shall be this.
And the point of instruction that I shall give you from hence, shall be this.
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Doct. That it is the duty of Christians, not onely to take heed that they be not excessive in worldly sorrow for outward crosses;
Doct. That it is the duty of Christians, not only to take heed that they be not excessive in worldly sorrow for outward Crosses;
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but also to take care that they be not excessive in worldly joy for outward comforts. but also to take care that they be not excessive in worldly joy for outward comforts.
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All under-moone comforts, we may joy in them too much.
All under-moon comforts, we may joy in them too much.
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In the prosecution of this Doctrine, I shall dispatch these 2. or 3. queries. 1. I shall shew you when your joy is excessive. 2. I shall lay you down some Rules to keep your joy within bounds, that you do not over-joy in the comforts of this life. 3. And then I shall give you something by way of Use and Application.
In the prosecution of this Doctrine, I shall dispatch these 2. or 3. queries. 1. I shall show you when your joy is excessive. 2. I shall lay you down Some Rules to keep your joy within bounds, that you do not overjoy in the comforts of this life. 3. And then I shall give you something by Way of Use and Application.
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I shall not come to handle any of these at this time;
I shall not come to handle any of these At this time;
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but shall first as my usuall method is, lay down 6. or 7. Conclusions by way of premise. but shall First as my usual method is, lay down 6. or 7. Conclusions by Way of premise.
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1. Take this Conclusion, That though Christians must take heed, that they are not immoderate in their joy for worldly comforts;
1. Take this Conclusion, That though Christians must take heed, that they Are not immoderate in their joy for worldly comforts;
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yet you must know that you are allowed by God, to rejoyce in the outward comforts that he gives you here in this world. Eccles. 3.4. saies Solomon, There is a time to mourn, and a time to rejoyce, and in Eccles. 9.7.9. Goe thy way, eat thy bread with joy, and drink thy wine with a merry heart, live joyfully with the wife whom thou lovest. So in Eccles. 7.14. in the day of prosperity rejoyce; so Deut. 12.7. ye shall rejoyce in all that you put your hand unto.
yet you must know that you Are allowed by God, to rejoice in the outward comforts that he gives you Here in this world. Eccles. 3.4. Says Solomon, There is a time to mourn, and a time to rejoice, and in Eccles. 9.7.9. Go thy Way, eat thy bred with joy, and drink thy wine with a merry heart, live joyfully with the wife whom thou Lovest. So in Eccles. 7.14. in the day of Prosperity rejoice; so Deuteronomy 12.7. you shall rejoice in all that you put your hand unto.
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This Con• … sion is necessary for sad and melancholy Christians, that though they enjoy an affluence and confluence of worldly comforts,
This Con• … sion is necessary for sad and melancholy Christians, that though they enjoy an affluence and confluence of worldly comforts,
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yet will not at all rejoyce in them: beloved, God allowes you to rejoyce. 2. Consider, that Religion does not extirpate or annihilate worldly rejoycing; but only regulate it.
yet will not At all rejoice in them: Beloved, God allows you to rejoice. 2. Consider, that Religion does not extirpate or annihilate worldly rejoicing; but only regulate it.
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It is not like a Weeding-hook, to pluck up your joy by the roots;
It is not like a Weeding-hook, to pluck up your joy by the roots;
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but like a Pruning-hook, to lop off the luxuriancy of it, and to keep your joy in its due decorum.
but like a Pruninghook, to lop off the luxuriancy of it, and to keep your joy in its due decorum.
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This I lay down to take away those prejudices that many men harbour against Religion,
This I lay down to take away those prejudices that many men harbour against Religion,
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as if it made men melancholy, being apt to think, that when once they begin to be Religious, that then they must forsake and abandon all worldly comforts,
as if it made men melancholy, being apt to think, that when once they begin to be Religious, that then they must forsake and abandon all worldly comforts,
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and for ever shake hands with all the pleasures of this life. Beloved, Religion doth not annihilate, but regulate your joyes:
and for ever shake hands with all the pleasures of this life. beloved, Religion does not annihilate, but regulate your Joys:
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nay, being Religions, does rather increase then any way diminish your joyes, when God made a Covenant with Abraham, he promised him a Son,
nay, being Religions, does rather increase then any Way diminish your Joys, when God made a Covenant with Abraham, he promised him a Son,
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and God gave him the name, saying, thou shalt call his name Isaac, which signifies laughter. Gen. 17.19. to shew, that after thou art in Covenant with God, thou mayst have joy and pleasure;
and God gave him the name, saying, thou shalt call his name Isaac, which signifies laughter. Gen. 17.19. to show, that After thou art in Covenant with God, thou Mayest have joy and pleasure;
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and therefore do not harbour such ill thoughts of Religion, as to imagine you must shake hands with joy, when you close with Religion.
and Therefore do not harbour such ill thoughts of Religion, as to imagine you must shake hands with joy, when you close with Religion.
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3. Take this conclusion, that the worldly joy of a wicked man is oftentimes mingled with more inward gripes,
3. Take this conclusion, that the worldly joy of a wicked man is oftentimes mingled with more inward gripes,
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& grief of spirit, then the worldly joy of a godly man is; As in Prov. 13,14. In the midst of laughter the heart is sorrowfull. 2 Cor. 5.12. the Apostle there speaks of some that did glory in appearance, but not in heart.
& grief of Spirit, then the worldly joy of a godly man is; As in Curae 13,14. In the midst of laughter the heart is sorrowful. 2 Cor. 5.12. the Apostle there speaks of Some that did glory in appearance, but not in heart.
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The joy of the wicked is but in appearance, but not in reality.
The joy of the wicked is but in appearance, but not in reality.
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When they are in their greatest jollity and mirth, even then they have some inward gripes and anguish of conscience that galls & troubles them:
When they Are in their greatest jollity and mirth, even then they have Some inward gripes and anguish of conscience that galls & Troubles them:
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a man may have a neat shooe on his foot, yet no man knows where it pincheth, but he that wears it.
a man may have a neat shoe on his foot, yet no man knows where it pincheth, but he that wears it.
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A wicked mans joy, is like a godly mans sorrow: the formers joy is but in appearance, not in truth;
A wicked men joy, is like a godly men sorrow: the formers joy is but in appearance, not in truth;
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and a godly man hath something like sorrow;
and a godly man hath something like sorrow;
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but it is not so indeed, they are but as sorrowing, yet alwayes rejoycing, 2 Cor. 6.10. The blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov. 10.22. 4. A smaller matter will interrupt the worldly joy of a wicked man, then will interrupt the joy of a godly man:
but it is not so indeed, they Are but as sorrowing, yet always rejoicing, 2 Cor. 6.10. The blessing of the Lord makes rich, and he adds no sorrow with it, Curae 10.22. 4. A smaller matter will interrupt the worldly joy of a wicked man, then will interrupt the joy of a godly man:
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I mean that outward worldly joy that he hath here in this world.
I mean that outward worldly joy that he hath Here in this world.
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How soon was Hamans joy interrupted? though he had so much cause of ioy in the glory of his riches, How soon was Hamans joy interrupted? though he had so much cause of joy in the glory of his riches,
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and the multitude of his Children, and his promotion in the Court above all the Princes and Servants of the King.
and the multitude of his Children, and his promotion in the Court above all the Princes and Servants of the King.
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And yet because poor Mordecai did not bow to him and reverence him, he was sore displeased,
And yet Because poor Mordecai did not bow to him and Reverence him, he was soar displeased,
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and could take no joy in all that he had.
and could take no joy in all that he had.
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So it was with Ahab, though he had a whole Kingdom, yet he could take no content in it, for want of Naboths Vineyard:
So it was with Ahab, though he had a Whole Kingdom, yet he could take no content in it, for want of Naboth's Vineyard:
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a little thing diverts the joy of a wicked man, and therefore their joy is compared to the crackling of thorns under the pot, Eccles. 7.6. they make a noyse and a blaze for a little while, but are soon put out.
a little thing diverts the joy of a wicked man, and Therefore their joy is compared to the crackling of thorns under the pot, Eccles. 7.6. they make a noise and a blaze for a little while, but Are soon put out.
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Belshazzer, when he was quaffing in his golden Bowles, and in the midst of all his jollity,Belshazzar, when he was quaffing in his golden Bowls, and in the midst of all his jollity,
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yet a hand-writing upon the wall quickly dasht all his joyes, and made him hang down his head.
yet a handwriting upon the wall quickly dashed all his Joys, and made him hang down his head.
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5. Though it be lawfull and allowed by God, for you to rejoyce in worldly comforts,
5. Though it be lawful and allowed by God, for you to rejoice in worldly comforts,
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yet there are some things that you are not to rejoyce in, I shall give them you in five or six particulars.
yet there Are Some things that you Are not to rejoice in, I shall give them you in five or six particulars.
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1. You must not rejoyce in your own sins, the sins you do commit must never be matter of rejoycing to you;
1. You must not rejoice in your own Sins, the Sins you do commit must never be matter of rejoicing to you;
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but thus wicked men do many times, as in Jer. 11.15. when thou doest evill then thou rejoycest: so in Prov. 2.14. Solomon speaks of some who did rejoyce to do evill, so in Psal. 52.1.
but thus wicked men do many times, as in Jer. 11.15. when thou dost evil then thou Rejoicest: so in Curae 2.14. Solomon speaks of Some who did rejoice to do evil, so in Psalm 52.1.
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it is said of Doeg, why boastest thou thy self in mischief oh mighty man,
it is said of Doeg, why boastest thou thy self in mischief o mighty man,
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and thou lovest evill more then good, God does not allow us to boast and rejoyce in sin. and thou Lovest evil more then good, God does not allow us to boast and rejoice in since.
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Such rejoycings (as one saith) are joyes to be wept for, these go merrily to Hell.
Such rejoicings (as one Says) Are Joys to be wept for, these go merrily to Hell.
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2. Neither are you to rejoyce in the sins of other men, they are never permitted by God to be matter of your joy, 1 Cor. 13.6.
2. Neither Are you to rejoice in the Sins of other men, they Are never permitted by God to be matter of your joy, 1 Cor. 13.6.
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it is said of love, that it rejoyceth not in iniquity, but rejoyceth in the truth, that is, love to any man, does not make us to rejoyce in that mans sin, but in his well-doing.
it is said of love, that it Rejoiceth not in iniquity, but Rejoiceth in the truth, that is, love to any man, does not make us to rejoice in that men since, but in his welldoing.
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In Rom. 1. last, those are not only condemned by God that do the same things with wicked men;
In Rom. 1. last, those Are not only condemned by God that do the same things with wicked men;
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but those also that have pleasure in them that do them, not only Covenant-breakers, uninercifull men, backbiters, haters of God, despitefull, proud, boasters, inventers of evill things, &c. not onely those that commit these things,but those also that have pleasure in them that do them, not only Covenant-breakers, uninercifull men, backbiters, haters of God, despiteful, proud, boaster's, inventers of evil things, etc. not only those that commit these things,
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but they also that delight in those men that do commit them are condemned. This is rather matter of grief then joy, Psal. 119.136. Rivers of water run down mine eyes, because men keep not they Law, and 2 Pet. 2.8. 'tis said, Lot vexed his righteous soul with the ungodly conversation of wicked men;
but they also that delight in those men that do commit them Are condemned. This is rather matter of grief then joy, Psalm 119.136. rivers of water run down mine eyes, Because men keep not they Law, and 2 Pet. 2.8. it's said, Lot vexed his righteous soul with the ungodly Conversation of wicked men;
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and upon this ground, learned Mr. Perkins condemns the use of Stage-playes, they being for the most part representations of mens villany and wickedness, to provoke the spectators to joy and laughter,
and upon this ground, learned Mr. Perkins condemns the use of Stageplays, they being for the most part representations of men's villainy and wickedness, to provoke the spectators to joy and laughter,
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and therefore are unlawfull, and not to be used.
and Therefore Are unlawful, and not to be used.
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3. You are not to rejoyce at all for the punishment of sin, in the unreasonable Creatures.
3. You Are not to rejoice At all for the punishment of since, in the unreasonable Creatures.
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And upon this ground, the same Authour condemns the use of Bull or Bear-baiting, or Cock-fighting,
And upon this ground, the same Author condemns the use of Bull or Bear baiting, or Cockfighting,
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because it is a rejoycing in that which is the product of sin; for it was sin that first put an enmity between the Bear and the Dog,
Because it is a rejoicing in that which is the product of since; for it was since that First put an enmity between the Bear and the Dog,
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and between Creature and Creature, sin was the cause of all discords and antipathies between Creatures,
and between Creature and Creature, since was the cause of all discords and antipathies between Creatures,
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and therefore it is not allowable for us to rejoyce in that which is the effect of our own sin.
and Therefore it is not allowable for us to rejoice in that which is the Effect of our own since.
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Indeed, for Bullbaiting more may be said; it may make the Bull the more serviceable for mans food;
Indeed, for Bull baiting more may be said; it may make the Bull the more serviceable for men food;
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but meerly to bait a Bull for recreation is unlawfull. So likewise hawking and hunting, are allowable, because those Creatures cannot be taken without it.
but merely to bait a Bull for recreation is unlawful. So likewise hawking and hunting, Are allowable, Because those Creatures cannot be taken without it.
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But all you that delight in Stage-playes, and make other mens sin the matter of your joy.
But all you that delight in Stageplays, and make other men's since the matter of your joy.
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And you that frequent Bear-beatings, and Cock-fightings, and the like, are to be reproved; and let me perswade you to leave it off in time to come.
And you that frequent Bear-beatings, and Cock-fightings, and the like, Are to be reproved; and let me persuade you to leave it off in time to come.
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And upon this ground likewise, the same Authour condemns Noble-men that keep fools in their Houses, to be matter of sport and pleasure to them.
And upon this ground likewise, the same Author condemns Noblemen that keep Fools in their Houses, to be matter of sport and pleasure to them.
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This is not allowed by God, because it is a rejoycing in that which is a punishment for sin in another Creature.
This is not allowed by God, Because it is a rejoicing in that which is a punishment for since in Another Creature.
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4. You must not rejoyce in goods ill gotten, goods ill gotten the Lord never allows you to rejoyce in, Psal. 62.10. Rejoyce not in robberies, neither in goods ill gotten; so in Habakkuk 1.13,14,15.
4. You must not rejoice in goods ill got, goods ill got the Lord never allows you to rejoice in, Psalm 62.10. Rejoice not in robberies, neither in goods ill got; so in Habakkuk 1.13,14,15.
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The Lord is of purer eyes then to behold evill, wherefore lookest thou upon them that deal treackerously, The Lord is of Purer eyes then to behold evil, Wherefore Lookest thou upon them that deal treackerously,
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and holdest thy tongue when the wicked devoureth the man that is more righteous then he,
and holdest thy tongue when the wicked devoureth the man that is more righteous then he,
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and makest men as fishes of the Sea, as the creeping things that have no Ruler over them.
and Makest men as Fish of the Sea, as the creeping things that have no Ruler over them.
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They take up all of them with the angle, they catch them into their Net, and gather them in their drag, that is the poor;They take up all of them with the angle, they catch them into their Net, and gather them in their drag, that is the poor;
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and what followes? therefore they rejoyce and are glad. The Lord condemns the rich men, because they got their Estates by wronging the poor,
and what follows? Therefore they rejoice and Are glad. The Lord condemns the rich men, Because they god their Estates by wronging the poor,
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and by usury, and the like:
and by Usury, and the like:
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therefore you had more need make restitution for what you have injured men, and fraudul•ntly taken from them,
Therefore you had more need make restitution for what you have injured men, and fraudul•ntly taken from them,
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then to rejoyce in it, or to build Hospitalls, and make a great flourish in the world, to advance thy pride and vain glory.
then to rejoice in it, or to built Hospitals, and make a great flourish in the world, to advance thy pride and vain glory.
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You may rejoyce in your lawfull negotiations in buying and selling, and getting gain honestly, these you may rejoyce in. You may rejoice in your lawful negotiations in buying and selling, and getting gain honestly, these you may rejoice in.
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But you are not to rejoyce in goods illgotten.
But you Are not to rejoice in goods illgotten.
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If thou canst in buying or selling over-reach or circūvent a man, & when thou hast got a good penyworth then to laugh in thy sleeve, that's an evill, Prov. 20.14. it is naught, it is naught, saies the buyer;
If thou Canst in buying or selling overreach or circumvent a man, & when thou hast god a good pennyworth then to laugh in thy sleeve, that's an evil, Curae 20.14. it is nought, it is nought, Says the buyer;
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but when he is gone his way, then he boasteth. In Deut. 23.18. I hate, saies God, the hire of a whore, or the price of a Dog to be for a sacrifice; but when he is gone his Way, then he boasts. In Deuteronomy 23.18. I hate, Says God, the hire of a whore, or the price of a Dog to be for a sacrifice;
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though the mony in its self be good, yet because gotten by wickedness and uncleanness, the Lord abhorrs it;
though the money in its self be good, yet Because got by wickedness and uncleanness, the Lord abhors it;
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the Lord abominates those that bring their wickedness before him to rejoyce in. Micah 1.7.
the Lord abominates those that bring their wickedness before him to rejoice in. micah 1.7.
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all the graven Images of Samaria were to be beaten in peeces, and all the hire thereof burnt with fire, all the graved Images of Samaria were to be beaten in Pieces, and all the hire thereof burned with fire,
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because she gathered it of the hire of an Harlot. Because she gathered it of the hire of an Harlot.
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When Ahab was heavy, and displeased, because he could not have Naboths Vineyard in 1 Kings 21.7.
When Ahab was heavy, and displeased, Because he could not have Naboth's Vineyard in 1 Kings 21.7.
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Jezebel his wife did very wickedly, when she bid him rise up and be merry, because she would get the Vineyard for him. Jezebel his wife did very wickedly, when she bid him rise up and be merry, Because she would get the Vineyard for him.
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It is a very ungodly practice to rejoyce in goods ill gotten, by cozening and defrauding the poor.
It is a very ungodly practice to rejoice in goods ill got, by cozening and defrauding the poor.
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5. You must not rejoyce for the afflictions and sufferings of Gods people:
5. You must not rejoice for the afflictions and sufferings of God's people:
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this is that which the Lord condemned the Edomi•es for, in the Prophecy of Obadi•th 12. thou shouldest not have rejoyced over the Children of Judah, in the day of their destruction,
this is that which the Lord condemned the Edomi•es for, in the Prophecy of Obadi•th 12. thou Shouldst not have rejoiced over the Children of Judah, in the day of their destruction,
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neither shouldest thou have spoken proudly in the day of distress, and so on;neither Shouldst thou have spoken proudly in the day of distress, and so on;
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and so the Lord threatneth Mount Seir and Idumea for their hatred of Israel, and rejoycing over her in the day of their distress, Ezek. 35.16.
and so the Lord threatens Mount Seir and Idumea for their hatred of Israel, and rejoicing over her in the day of their distress, Ezekiel 35.16.
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saies God, as thou didst rejoyce at the inheritance of the house of Israel, because it was desolate,
Says God, as thou didst rejoice At the inheritance of the house of Israel, Because it was desolate,
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so will I do unto thee, thou shalt be desolate oh Mount Seir, &c. Micah 7.8. saies the Church there, rejoyce not against me oh mine enemies; so will I do unto thee, thou shalt be desolate o Mount Seir, etc. micah 7.8. Says the Church there, rejoice not against me o mine enemies;
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for though I fall I shall arise, Prov. 17.5. he that is glad at other mens calamities shall not go unpunished, Lam. 1.21. 6. You are not to make the miseries and sufferings of your very enemies to be matter of rejoycing to you, Prov. 24.17. Rejoyce not when thine enemy falleth, & let not thy heart be glad when he stumbleth.
for though I fallen I shall arise, Curae 17.5. he that is glad At other men's calamities shall not go unpunished, Lam. 1.21. 6. You Are not to make the misery's and sufferings of your very enemies to be matter of rejoicing to you, Curae 24.17. Rejoice not when thine enemy falls, & let not thy heart be glad when he stumbleth.
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Job was so conscientious in this particular, that he quite disclaimes any such practice, Job 31.29.Job was so conscientious in this particular, that he quite disclaims any such practice, Job 31.29.
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saies he, if I rejoyced at the destruction of him that hated me, or lift up my self when evill found him,
Says he, if I rejoiced At the destruction of him that hated me, or lift up my self when evil found him,
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neither have I suffered my mouth to sin by wishing a curse to his soul. Job disavoues such courses as these:neither have I suffered my Mouth to sin by wishing a curse to his soul. Job disavoues such courses as these:
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you ought not to make the afflictions and sufferings of the worst enemy you have in all the world, to be matter of rejoycing to you.
you ought not to make the afflictions and sufferings of the worst enemy you have in all the world, to be matter of rejoicing to you.
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Indeed, if you look upon them as the enemies of God, and of his Church, then you may rejoyce at their destruction as they are Gods enemies:
Indeed, if you look upon them as the enemies of God, and of his Church, then you may rejoice At their destruction as they Are God's enemies:
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thus David did, saies he, I hate them that hate thee, yea I hate them with a perfect hatred.
thus David did, Says he, I hate them that hate thee, yea I hate them with a perfect hatred.
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You must hate no man as he is your enemy, or does an injury to you;
You must hate no man as he is your enemy, or does an injury to you;
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but as he is Gods enemy, you ought to hate him, and to rejoyce at his destruction:
but as he is God's enemy, you ought to hate him, and to rejoice At his destruction:
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neither of these six particulars ought to be the matter of a Christians joy.
neither of these six particulars ought to be the matter of a Christians joy.
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6. Take this conclusion, that there are some times and seasons, wherein it is not expedient to rejoyce, even in lawfull things; 6. Take this conclusion, that there Are Some times and seasons, wherein it is not expedient to rejoice, even in lawful things;
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I shall name them to you very briefly.
I shall name them to you very briefly.
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First, in dayes of publick and solemn fasting, and humiliation, then the Bride must come out of her Closet,
First, in days of public and solemn fasting, and humiliation, then the Bride must come out of her Closet,
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and the Bridegroom out of his Chamber, expressions of joy are then unseasonable. Secondly, When a Land is made desolate by wasting and ruining Judgements, Esay 24.8. all rejoycing shall cease, because the day of their captivity is drawing on, Ezek. 21.10. and the Bridegroom out of his Chamber, expressions of joy Are then unseasonable. Secondly, When a Land is made desolate by wasting and ruining Judgments, Isaiah 24.8. all rejoicing shall cease, Because the day of their captivity is drawing on, Ezekiel 21.10.
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A sword, a sword is sharpned, and also furbished, to make a sore slaughter, should we then make mirth, it contemneth the rod of my Son, as every Tree. A sword, a sword is sharpened, and also furbished, to make a soar slaughter, should we then make mirth, it contemneth the rod of my Son, as every Tree.
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As if he should have said, now the Sword is sharpned, and afflictions ready prepared for us,
As if he should have said, now the Sword is sharpened, and afflictions ready prepared for us,
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if we should now make mirth, were not this to contemn the Rod of God? and to account no more of his glittering Sword,
if we should now make mirth, were not this to contemn the Rod of God? and to account no more of his glittering Sword,
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then of a rod that growes upon a Tree, Nehem. 1.4.5. it is said of Nehemiah, that was the Kings Cup-bearer, though he were never sad aforetime in the Kings presence, yet when he heard that the remnant that were left of the captivity were in such great distress, the Wall of Jerusalem broken down, and the Gates thereof burnt with fire;
then of a rod that grows upon a Tree, Nehemiah 1.4.5. it is said of Nehemiah, that was the Kings Cupbearer, though he were never sad aforetime in the Kings presence, yet when he herd that the remnant that were left of the captivity were in such great distress, the Wall of Jerusalem broken down, and the Gates thereof burned with fire;
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then he sate down and wept, and mourned, and fasted, and prayed before the God of Heaven, and would by no means rejoyce.then he sat down and wept, and mourned, and fasted, and prayed before the God of Heaven, and would by no means rejoice.
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Thirdly, when the hand of God lies heavy on any particular man or Family wherein he dwelleth, it should be a house of mourning then, Eccles. 7.2.
Thirdly, when the hand of God lies heavy on any particular man or Family wherein he dwells, it should be a house of mourning then, Eccles. 7.2.
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Fourthly, after some great defection or apostatizing from God;
Fourthly, After Some great defection or apostatizing from God;
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after you have fallen into some great and foul sin or transgression, then is no time to rejoyce.
After you have fallen into Some great and foul since or Transgression, then is no time to rejoice.
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You have an excellent Text for this, Hosea 9.8. rejoyce not oh Israel for joy, as other people, for thou hast gone a whoring from thy God: other people may rejoyce;
You have an excellent Text for this, Hosea 9.8. rejoice not o Israel for joy, as other people, for thou hast gone a whoring from thy God: other people may rejoice;
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but thou must not, because thou hast gone a whoring after other Gods:
but thou must not, Because thou hast gone a whoring After other God's:
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thou shouldest go mourning all thy life long, till the scandall were stopt, thy sin subdued, and thy soul reconciled. thou Shouldst go mourning all thy life long, till the scandal were stopped, thy since subdued, and thy soul reconciled.
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It is very observable of David; you read, after he fell into the sin of uncleanness, what a sad man he was a great while, saies he, I have no quietness in my bones by reason of my sin, I roar in the disquietness of my heart;
It is very observable of David; you read, After he fell into the since of uncleanness, what a sad man he was a great while, Says he, I have no quietness in my bones by reason of my since, I roar in the disquietness of my heart;
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but was all Davids joy gone? Yes;
but was all Davids joy gone? Yes;
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for though he had many mercies that might have promoted his joy, yet he could take no comfort in any.
for though he had many Mercies that might have promoted his joy, yet he could take no Comfort in any.
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There were three circumstances more especially, that might have provoked David to break forth into worldly joy.
There were three Circumstances more especially, that might have provoked David to break forth into worldly joy.
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As first, he was a King, and sate upon a Throne in State and pomp, and dignity, and yet this could not chear up his spirits;
As First, he was a King, and sat upon a Throne in State and pomp, and dignity, and yet this could not cheer up his spirits;
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but he lay humbling himself, and sorrowing in the dust.
but he lay humbling himself, and sorrowing in the dust.
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And secondly, David was a Musitian, a man cunning in playing upon the Harp, 1 Sam. 16,17,18. and yet the melody of his musick could not chear up his heart.
And secondly, David was a Musician, a man cunning in playing upon the Harp, 1 Sam. 16,17,18. and yet the melody of his music could not cheer up his heart.
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Thirdly, He was naturally a man of a merry constitution, David was of a ruddy countenance,
Thirdly, He was naturally a man of a merry constitution, David was of a ruddy countenance,
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and merrily disposed, and yet all these advantages could not make him rejoyce.
and merrily disposed, and yet all these advantages could not make him rejoice.
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His sin did so trouble him and deject him, lying upon his conscience, that though he were a King, a Musitian,
His since did so trouble him and deject him, lying upon his conscience, that though he were a King, a Musician,
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and of a merry temper, yet all these could not make him rejoyce, neither could he rejoyce till after his sin was pardoned.
and of a merry temper, yet all these could not make him rejoice, neither could he rejoice till After his since was pardoned.
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So much for the sixth Conclusion.
So much for the sixth Conclusion.
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7. That a man whose naturall temper is joyous, is exposed to severall evills, as lust, lightness of spirit, abundance of discourse, to company-keeping, &c. 8. Take notice, that there may be an excess in spirituall joy, as well as in worldly joy:
7. That a man whose natural temper is joyous, is exposed to several evils, as lust, lightness of Spirit, abundance of discourse, to Company-keeping, etc. 8. Take notice, that there may be an excess in spiritual joy, as well as in worldly joy:
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though you may think this conclusion a very strange one, yet it is a true one:
though you may think this conclusion a very strange one, yet it is a true one:
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Christians should take heed that they be not excessive in their spirituall joy, as well as in their worldly sorrow,
Christians should take heed that they be not excessive in their spiritual joy, as well as in their worldly sorrow,
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and then they are excessive when their spirituall joy makes them inconsiderate and rash in their undertakings,
and then they Are excessive when their spiritual joy makes them inconsiderate and rash in their undertakings,
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when it makes them wilfull and precipitant, and neglect their Callings, and live above Ordinances, and the like;
when it makes them wilful and precipitant, and neglect their Callings, and live above Ordinances, and the like;
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in these cases spirituall joy is immoderate, which I shall prove to you by two places of Scripture:
in these cases spiritual joy is immoderate, which I shall prove to you by two places of Scripture:
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the first is in the 12. Acts 12,14,15. there were many gathered together, praying in the house of Mary the Mother of John,
the First is in the 12. Acts 12,14,15. there were many gathered together, praying in the house of Marry the Mother of John,
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and as Peter knocked at the dore of the Gate, a Damsell came to hearken, named Rhoda, and when she knew Peters voice, she opened not the gate for gladness;
and as Peter knocked At the door of the Gate, a Damsel Come to harken, nam Rhoda, and when she knew Peter's voice, she opened not the gate for gladness;
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but ran in again, and told how Peter stood without at the Gate. but ran in again, and told how Peter stood without At the Gate.
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the Damsell rejoyced so much that Peter was at the dore, that she could not open the dore, which was a sin in her,
the Damsel rejoiced so much that Peter was At the door, that she could not open the door, which was a since in her,
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and her joy was excessive, because it made her inconsiderate, no• to open the dore when Peter stood without knocking, she opened not the dore for gladness, that is one Text to prove your joy may be excessive.
and her joy was excessive, Because it made her inconsiderate, no• to open the door when Peter stood without knocking, she opened not the door for gladness, that is one Text to prove your joy may be excessive.
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Another we have in Luke 24.39. This was spoken here after Christs Resurrection from the dead.
another we have in Lycia 24.39. This was spoken Here After Christ Resurrection from the dead.
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When Christ came and stood in the middst of his Disciples (where they were together) and shewed them his hands and his feet which were pierced, that they might believe it was he,
When christ Come and stood in the midst of his Disciples (where they were together) and showed them his hands and his feet which were pierced, that they might believe it was he,
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and that he was risen from the dead, it is said, they believed not for joy.
and that he was risen from the dead, it is said, they believed not for joy.
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This was a spirituall joy, when Christ had conquered death, and hell, and the grave,
This was a spiritual joy, when christ had conquered death, and hell, and the grave,
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and was risen again from the dead, they rejoyced so much, that they could not believe it, one grace hindered and interrupted another;
and was risen again from the dead, they rejoiced so much, that they could not believe it, one grace hindered and interrupted Another;
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and therefore their joy was excessive.
and Therefore their joy was excessive.
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I speak this only in reference to young Converts, they may have much sin mingled with their joy.
I speak this only in Referente to young Converts, they may have much since mingled with their joy.
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And thus I have done with these eight Conclusions, I shall now proceed to the dispatching of the Queries which will be more usefull, in the prosecution of this Doctrine, That Christians must not only take heed of being excessive in their sorrow for worldly crosses;
And thus I have done with these eight Conclusions, I shall now proceed to the dispatching of the Queries which will be more useful, in the prosecution of this Doctrine, That Christians must not only take heed of being excessive in their sorrow for worldly Crosses;
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but also of being excessive in their joy for worldly comforts. but also of being excessive in their joy for worldly comforts.
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SERM. VII. 1 Cor. 7.30,31. — And they that rejoyce as though they rejoyced not. I Shall at this time briefly speak to these two things.
SERMON. VII. 1 Cor. 7.30,31. — And they that rejoice as though they rejoiced not. I Shall At this time briefly speak to these two things.
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First, I shall shew you when your worldly joy is excessive.
First, I shall show you when your worldly joy is excessive.
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And secondly I shall lay you down some Rules, whereby to keep your joy within bounds.
And secondly I shall lay you down Some Rules, whereby to keep your joy within bounds.
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Q. 1. When is worldly joy excessive and inordinate? and that I shall shew you in these 8. particulars. Q. 1. When is worldly joy excessive and inordinate? and that I shall show you in these 8. particulars.
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1. Worldly joy is then excessive, when it interrupts godly sorrow for sin, when a man shall be of such a jolly and merry temper, that he cries out, hang sorrow, and cast away care;
1. Worldly joy is then excessive, when it interrupts godly sorrow for since, when a man shall be of such a jolly and merry temper, that he cries out, hang sorrow, and cast away care;
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he will never be sorrowfull again, •or •ver have any serious thoughts of sin; such a joy as this is excessive, and sinfull.
he will never be sorrowful again, •or •ver have any serious thoughts of since; such a joy as this is excessive, and sinful.
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When one grace justles out another, when worldly joy thrusts out sorrow for sin, then it is inordinate.
When one grace justles out Another, when worldly joy thrusts out sorrow for since, then it is inordinate.
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Thus it was with Belshazzer, in Dan. 5.2.
Thus it was with Belshazzar, in Dan. 5.2.
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He spent his dayes in mirth and jollity, quaft and caroused in the Vessels of the Temple, in one day he feasted a thousand of his Lords, and was merry through wine;
He spent his days in mirth and jollity, quaffed and caroused in the Vessels of the Temple, in one day he feasted a thousand of his lords, and was merry through wine;
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but what was the issue of all, you may see in the 20. verse, his heart was lifted up,
but what was the issue of all, you may see in the 20. verse, his heart was lifted up,
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and his mind hardned in pride: and his mind hardened in pride:
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his joy was excessive, because it hardned his heart, and hindred and interrupted him from mourning for sin.
his joy was excessive, Because it hardened his heart, and hindered and interrupted him from mourning for since.
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Thus Saul called for Musick, when he should have given himself to sorrow for sin. 1 Sam. 16. Why now beloved, look into your own bosoms,
Thus Saul called for Music, when he should have given himself to sorrow for since. 1 Sam. 16. Why now Beloved, look into your own bosoms,
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though God allowes you to rejoyce moderately in his mercies, yet if you be so taken up with joyes and pleasures, that you are averse from sorrow and serious thoughts of heart, in remembrance of your sins, then your joy is excessive.
though God allows you to rejoice moderately in his Mercies, yet if you be so taken up with Joys and pleasures, that you Are averse from sorrow and serious thoughts of heart, in remembrance of your Sins, then your joy is excessive.
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2. Your rejoycing in worldly comforts is then excessive, when it deprives and robs you of that fellow-feeling and compassionate affections which you should have toward the sorrows and afflictions of Gods Church and people.
2. Your rejoicing in worldly comforts is then excessive, when it deprives and robs you of that fellow-feeling and compassionate affections which you should have towards the sorrows and afflictions of God's Church and people.
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This you have laid down as a mark of excessiveness of joy, in Amos 6.4,5,6.
This you have laid down as a mark of excessiveness of joy, in Amos 6.4,5,6.
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They lie upon beds of Ivory, and stretch themselves upon their couches, and eat the Lambs out of the flock, They lie upon Beds of Ivory, and stretch themselves upon their couches, and eat the Lambs out of the flock,
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and the Calves out of the midst of the stall, that chant to the sound of the violl,
and the Calves out of the midst of the stall, that chant to the found of the viol,
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and invent to themselves instruments of Musick, that drink wine in Bowles, and annoint themselves with chiefe ointments,
and invent to themselves Instruments of Music, that drink wine in Bowls, and anoint themselves with chief ointments,
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but they are not grieved for the afflictions of Joseph. Israel here was wanton, and spent their time in pleasures and jollity;but they Are not grieved for the afflictions of Joseph. Israel Here was wanton, and spent their time in pleasures and jollity;
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but they were not grieved for the afflictions of Joseph, what is that? why, by the afflictions of Joseph are to be understood, the miseries of the Tribe of Manasseh, because that Tribe came from Joseph: as the 10. Tribes were called Ephraim, because Jeroboam the first King of the 10. Tribes, came of the posterity of Ephraim: and that one Tribe enduring great afflictions,
but they were not grieved for the afflictions of Joseph, what is that? why, by the afflictions of Joseph Are to be understood, the misery's of the Tribe of Manasses, Because that Tribe Come from Joseph: as the 10. Tribes were called Ephraim, Because Jeroboam the First King of the 10. Tribes, Come of the posterity of Ephraim: and that one Tribe enduring great afflictions,
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as we may read, 2 Kings 13.7. under King Joash, the nine Tribes were not mourning for them, that was their sin;
as we may read, 2 Kings 13.7. under King Joash, the nine Tribes were not mourning for them, that was their since;
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and therein their joy was excessive.
and therein their joy was excessive.
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Now beloved, all you whose hearts do suggest this to you, that you live merrily in the world,
Now Beloved, all you whose hearts do suggest this to you, that you live merrily in the world,
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and so spend your time in mirth and jollity, that it quite eats out all compassion and fellow-feeling in you, towards the miseries and afflictions of the Church of God;
and so spend your time in mirth and jollity, that it quite eats out all compassion and fellow-feeling in you, towards the misery's and afflictions of the Church of God;
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that let Religion and the cause of God, sink or swim, and let the people of God stand or fall, it shall never trouble you, in this case your joy is excessive.
that let Religion and the cause of God, sink or swim, and let the people of God stand or fallen, it shall never trouble you, in this case your joy is excessive.
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3. When your worldly joy doth damp and dull your delight in God, and in spirituall duties,
3. When your worldly joy does damp and dull your delight in God, and in spiritual duties,
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then is your joy excessive, when thy delight and relish in the Creature is as sweet as hony;
then is your joy excessive, when thy delight and relish in the Creature is as sweet as honey;
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but yet canst take no more joy in communion with God, in performing duties to him,
but yet Canst take no more joy in communion with God, in performing duties to him,
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and receiving grace and spirituall mercies from him, then there is tast in the white of an Egge:
and receiving grace and spiritual Mercies from him, then there is taste in the white of an Egg:
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this is a sign thy joy is excessive: as in Job 21.11,12.13,14,15.
this is a Signen thy joy is excessive: as in Job 21.11,12.13,14,15.
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Job speaks there of the wicked, that they send forth their little ones like a flock, Job speaks there of the wicked, that they send forth their little ones like a flock,
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and their Children dance, they take the Timbrel and Harp, and rejoyce at the sound of the Organ, they spend their dayes in mirth,
and their Children dance, they take the Timbrel and Harp, and rejoice At the found of the Organ, they spend their days in mirth,
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and in a moment go down into the grave: here are jolly men indeed, they spend their dayes merrily;and in a moment go down into the grave: Here Are jolly men indeed, they spend their days merrily;
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but what is the issue of all this? therefore they say unto God, depart from us,
but what is the issue of all this? Therefore they say unto God, depart from us,
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for we desire not the knowledge of thy wayes, what is the Almighty that we should serve him? and what profit should we have,
for we desire not the knowledge of thy ways, what is the Almighty that we should serve him? and what profit should we have,
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if we pray unto him? Here you see their joy was excessive and immoderate, because it did damp their love & duty to God.if we pray unto him? Here you see their joy was excessive and immoderate, Because it did damp their love & duty to God.
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All recreation should be as a whetstone to sharpen us to duty, as Physick to sharpen the stomack to relish food, not to dog and dull our appetite to spiritual things.
All recreation should be as a whetstone to sharpen us to duty, as Physic to sharpen the stomach to relish food, not to dog and dull our appetite to spiritual things.
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4. Your joy was excessive in that worldly comfort which you grieve too much in the losse and want of.
4. Your joy was excessive in that worldly Comfort which you grieve too much in the loss and want of.
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A man never grieves too much in the want of any mercy; but he did rejoyce too much before in the enjoyment of it.
A man never grieves too much in the want of any mercy; but he did rejoice too much before in the enjoyment of it.
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5. Then your joy is excessive in outward comforts, when it makes you insult and triumph over the miseries and afflictions of other men, that want those comforts that you enjoy. Judges 16.23.25.
5. Then your joy is excessive in outward comforts, when it makes you insult and triumph over the misery's and afflictions of other men, that want those comforts that you enjoy. Judges 16.23.25.
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Sampson (you know) when he discovered wherein his great strength lay, the Philistins cut off his hair,Sampson (you know) when he discovered wherein his great strength lay, the philistines Cut off his hair,
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and then his strength was gone, and he became as another man, and the Philistins took him and put out his eyes,
and then his strength was gone, and he became as Another man, and the philistines took him and put out his eyes,
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and bound him in fetters of brasse, and made him grind in the prison-house, they made him their drudge and their slave, and the Lords of the Philistins gathered themselves together to offer sacrifice to Dagon, and to rejoyce, and when their hearts were merry, they called for Sampson to make them sport: their immoderate joy did make them insult over this poor blind man in misery.
and bound him in fetters of brass, and made him grind in the Prison house, they made him their drudge and their slave, and the lords of the philistines gathered themselves together to offer sacrifice to Dagon, and to rejoice, and when their hearts were merry, they called for Sampson to make them sport: their immoderate joy did make them insult over this poor blind man in misery.
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Beloved, then is your joy excessive, when you make the afflictions of other men to be matter of your Joy.
beloved, then is your joy excessive, when you make the afflictions of other men to be matter of your Joy.
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6. Your Joy is excessive when it is mingled with luxury and sensuality.
6. Your Joy is excessive when it is mingled with luxury and sensuality.
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Hence it is that you read so often in Scripture, of mens being merry with wine, in 1 Sam. 25.36. and as an Authour observes, the same word in the Hebrew, that signifies to be merry, signifies to be drunk, in the 43. Gen. last; Hence it is that you read so often in Scripture, of men's being merry with wine, in 1 Sam. 25.36. and as an Author observes, the same word in the Hebrew, that signifies to be merry, signifies to be drunk, in the 43. Gen. last;
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when mirth proceeds so far as to drunkenness and sensuality, then it is excessive.
when mirth proceeds so Far as to Drunkenness and sensuality, then it is excessive.
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7. When worldly joy breeds security and insensibleness of Gods judgements approaching any place, then it is inordinate.
7. When worldly joy breeds security and insensibleness of God's Judgments approaching any place, then it is inordinate.
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Thus Ethiopia was called the rejoycing City that dwelt securely, Zeph 2.16. and hence it is, that in Psal. 2.11. fear is adjoyned to rejoycing;
Thus Ethiopia was called the rejoicing city that dwelled securely, Zephaniah 2.16. and hence it is, that in Psalm 2.11. Fear is adjoined to rejoicing;
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serve the Lord with fear, and rejoyce with trembling. serve the Lord with Fear, and rejoice with trembling.
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And hence it is, that Absolom when he would by treachery shed the blood of Amnon, gave this Counsel to his Servants, When you see Amnon merry,
And hence it is, that Absalom when he would by treachery shed the blood of Amnon, gave this Counsel to his Servants, When you see Amnon merry,
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then fall upon him, as knowing that when his heart was merry, he would then be secure.then fallen upon him, as knowing that when his heart was merry, he would then be secure.
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And so those in Amos 6.3.6.
And so those in Amos 6.3.6.
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that chant to the sound of the Violl, and drink wine in Bowles, are said to be men that put far away the evill day, and were secure in their pleasures,that chant to the found of the Viol, and drink wine in Bowls, Are said to be men that put Far away the evil day, and were secure in their pleasures,
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and so these in Esay 22.12.13.
and so these in Isaiah 22.12.13.
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In the day that the Lord called for weeping and mourning, and baldness, and to girding with Sackcloth, In the day that the Lord called for weeping and mourning, and baldness, and to girding with sackcloth,
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behold joy and gladness, slaying Oxen, and killing sheep, eating flesh and drinking wine, let us eat and drink,
behold joy and gladness, slaying Oxen, and killing sheep, eating Flesh and drinking wine, let us eat and drink,
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for to morrow we shall die: for to morrow we shall die:
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they would not believe the prophet that foretold them the Judgements of God that were coming upon them;
they would not believe the Prophet that foretold them the Judgments of God that were coming upon them;
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but in scoffing and jearing manner, said one to another, let us eat and drink, for to morrow we shall die.
but in scoffing and jeering manner, said one to Another, let us eat and drink, for to morrow we shall die.
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And so again in Esay 56.12.
And so again in Isaiah 56.12.
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Come ye, say they, I will fetch wine, and we will fill our selves with strong drink, Come you, say they, I will fetch wine, and we will fill our selves with strong drink,
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and to morrow shall be as this day, and much more abundant, they feared not want nor alteration of their condition;and to morrow shall be as this day, and much more abundant, they feared not want nor alteration of their condition;
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which security of theirs, declared their joy to be excessive and inordinate.
which security of theirs, declared their joy to be excessive and inordinate.
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8. When men will run to worldly joyes and pleasures, to still and stifle the troubles and terrours of their consciences.
8. When men will run to worldly Joys and pleasures, to still and stifle the Troubles and terrors of their Consciences.
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When a man shall have a conviction upon his conscience, which troubles and perplexes him for some grosse evill he hath committed in his life,
When a man shall have a conviction upon his conscience, which Troubles and perplexes him for Some gross evil he hath committed in his life,
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and shall then run to his recreations and pleasures, or get amongst jolly Company, to cast away and shake off these troubles that are upon him:
and shall then run to his recreations and pleasures, or get among jolly Company, to cast away and shake off these Troubles that Are upon him:
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this shews his joy is immoderate. And thus Saul did discover a joviall and sensuall spirit, 1 Sam. 16.15.
this shows his joy is immoderate. And thus Saul did discover a jovial and sensual Spirit, 1 Sam. 16.15.
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when an evill spirit from the Lord troubled him, that is, when he had some guilt and terrour lying upon his Conscience,when an evil Spirit from the Lord troubled him, that is, when he had Some guilt and terror lying upon his Conscience,
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then he commanded his Servants to seek him out a man skilfull in Musick to play before him;
then he commanded his Servants to seek him out a man skilful in Music to play before him;
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but he had been better to have gone to prayer upon his knees, then to call for Musick,
but he had been better to have gone to prayer upon his knees, then to call for Music,
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and run to sensuall delights to remove his trouble.
and run to sensual delights to remove his trouble.
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And thus it was with those Idolaters, that sacrificed their Children unto Moloch, they had Instruments of Musick,
And thus it was with those Idolaters, that sacrificed their Children unto Moloch, they had Instruments of Music,
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but what to do? why first it was to drown the cries of their Children,
but what to do? why First it was to drown the cries of their Children,
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and secondly, to provoke them to merriment and jollity, that their Consciences might not trouble them for so cruel a murther as the sacrificing their Children.
and secondly, to provoke them to merriment and jollity, that their Consciences might not trouble them for so cruel a murder as the sacrificing their Children.
cc ord, pc-acp vvi pno32 p-acp n1 cc n1, cst po32 n2 vmd xx vvi pno32 p-acp av j dt n1 p-acp dt vvg po32 n2.
(38) sermon (DIV1)
984
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Why (now beloved) you that can when a Sermon hath come home to you,
Why (now Beloved) you that can when a Sermon hath come home to you,
q-crq (av vvn) pn22 d vmb c-crq dt n1 vhz vvn av-an p-acp pn22,
(38) sermon (DIV1)
984
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6054
and toucht you to the quick, and the word of God hath come with power, and wrought effectually upon you, to the discovering and convincing you of your sin.
and touched you to the quick, and the word of God hath come with power, and wrought effectually upon you, to the discovering and convincing you of your since.
cc vvd pn22 p-acp dt j, cc dt n1 pp-f np1 vhz vvn p-acp n1, cc vvd av-j p-acp pn22, p-acp dt n-vvg cc vvg pn22 pp-f po22 n1.
(38) sermon (DIV1)
984
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6055
If you then run to your recreations and pleasures, to company-keeping and Stage-playes, or the like, to divert your thoughts from your sins,
If you then run to your recreations and pleasures, to Company-keeping and Stageplays, or the like, to divert your thoughts from your Sins,
cs pn22 av vvi p-acp po22 n2 cc n2, p-acp j cc n2, cc dt j, pc-acp vvi po22 n2 p-acp po22 n2,
(38) sermon (DIV1)
984
Page 61
6056
and remove the terrour and trouble of your conscience. This is a sign your joy is excessive and sinfull;
and remove the terror and trouble of your conscience. This is a Signen your joy is excessive and sinful;
cc vvi dt n1 cc n1 pp-f po22 n1. d vbz dt n1 po22 n1 vbz j cc j;
(38) sermon (DIV1)
984
Page 61
6057
indeed this is the way rather to increase then to quiet the checks of conscience.
indeed this is the Way rather to increase then to quiet the Checks of conscience.
av d vbz dt n1 av-c pc-acp vvi av p-acp j-jn dt n2 pp-f n1.
(38) sermon (DIV1)
984
Page 61
6058
The Pellican to put out the fire, flaps it with her wings, and so instead of putting it out, kindles it the more, & burns her self;
The Pelican to put out the fire, flaps it with her wings, and so instead of putting it out, kindles it the more, & burns her self;
dt n1 pc-acp vvi av dt n1, n2 pn31 p-acp po31 n2, cc av av pp-f vvg pn31 av, vvz pn31 dt av-dc, cc vvz po31 n1;
(38) sermon (DIV1)
984
Page 61
6059
so do those that seek by worldly pleasure and jollity, to stifle the checks of conscience.
so do those that seek by worldly pleasure and jollity, to stifle the Checks of conscience.
av vdb d cst vvb p-acp j n1 cc n1, pc-acp vvi dt n2 pp-f n1.
(38) sermon (DIV1)
984
Page 61
6060
And thus I have very briefly run over these 8. particulars, to shew you wherein a mans worldly joy for outward comforts is excessive.
And thus I have very briefly run over these 8. particulars, to show you wherein a men worldly joy for outward comforts is excessive.
cc av pns11 vhb av av-j vvn p-acp d crd n2-j, pc-acp vvi pn22 c-crq dt ng1 j n1 p-acp j n2 vbz j.
(38) sermon (DIV1)
984
Page 61
6061
I have only now a second thing to run over, and then give you a short use, and so have done.
I have only now a second thing to run over, and then give you a short use, and so have done.
pns11 vhb av-j av dt ord n1 pc-acp vvi a-acp, cc av vvb pn22 dt j n1, cc av vhb vdn.
(38) sermon (DIV1)
985
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2. What Rules and directions can you prescribe us to keep our worldly joy for outward comforts within bounds.
2. What Rules and directions can you prescribe us to keep our worldly joy for outward comforts within bounds.
crd q-crq vvz cc n2 vmb pn22 vvi pno12 pc-acp vvi po12 j n1 p-acp j n2 p-acp n2.
(38) sermon (DIV1)
986
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Answ. I shall give you 3. or 4. 1. Consider, that you have better things to rejoyce in, then any thing here below;Answer I shall give you 3. or 4. 1. Consider, that you have better things to rejoice in, then any thing Here below;
np1 pns11 vmb vvi pn22 crd cc crd crd np1, cst pn22 vhb jc n2 pc-acp vvi p-acp, av d n1 av a-acp;
(38) sermon (DIV1)
987
Page 61
6064
thou hast better objects to transport thy soul with joy, as thy reconciliation with God, communion with Christ, the comforts of the Holy Ghost, assurance of the pardon of sin, the justification of thy person by the merits of Christ, the sanctification of thy nature by the spirit of Christ. thou hast better objects to transport thy soul with joy, as thy reconciliation with God, communion with christ, the comforts of the Holy Ghost, assurance of the pardon of since, the justification of thy person by the merits of christ, the sanctification of thy nature by the Spirit of christ.
pns21 vh2 jc n2 pc-acp vvi po21 n1 p-acp n1, c-acp po21 n1 p-acp np1, n1 p-acp np1, dt n2 pp-f dt j n1, n1 pp-f dt n1 pp-f n1, dt n1 pp-f po21 n1 p-acp dt n2 pp-f np1, dt n1 pp-f po21 n1 p-acp dt n1 pp-f np1.
(38) sermon (DIV1)
988
Page 62
6065
Thou hast thy election, vocation, redemption, glorification, thou hast all these objects to provoke thy Joy,
Thou hast thy election, vocation, redemption, glorification, thou hast all these objects to provoke thy Joy,
pns21 vh2 po21 n1, n1, n1, n1, pns21 vh2 d d n2 pc-acp vvi po21 n1,
(38) sermon (DIV1)
988
Page 62
6066
and to fasten thy delight upon.
and to fasten thy delight upon.
cc pc-acp vvi po21 n1 p-acp.
(38) sermon (DIV1)
988
Page 62
6067
Would any man rejoyce and delight himself in Counters, if he might have so many peeces of Gold in the room of them:
Would any man rejoice and delight himself in Counters, if he might have so many Pieces of Gold in the room of them:
vmd d n1 vvi cc vvi px31 p-acp n2, cs pns31 vmd vhi av d n2 pp-f n1 p-acp dt n1 pp-f pno32:
(38) sermon (DIV1)
988
Page 62
6068
or would any man delight or rejoyce so much in Pibbles, if he might have as many Pearls for them,
or would any man delight or rejoice so much in Pebbles, if he might have as many Pearls for them,
cc vmd d n1 n1 cc vvi av av-d p-acp n2, cs pns31 vmd vhi p-acp d n2 p-acp pno32,
(38) sermon (DIV1)
988
Page 62
6069
or in a flint stone that hath a Diamond, (oh beloved) you have things of more worth then any thing in this world to rejoyce in.
or in a flint stone that hath a Diamond, (o Beloved) you have things of more worth then any thing in this world to rejoice in.
cc p-acp dt n1 n1 cst vhz dt n1, (uh j-vvn) pn22 vhb n2 pp-f av-dc j cs d n1 p-acp d n1 pc-acp vvi p-acp.
(38) sermon (DIV1)
988
Page 62
6070
There is a great deal vaster difference between the things of Heaven, the mercies of eternity,
There is a great deal vaster difference between the things of Heaven, the Mercies of eternity,
pc-acp vbz dt j n1 jc n1 p-acp dt n2 pp-f n1, dt n2 pp-f n1,
(38) sermon (DIV1)
988
Page 62
6071
and these outward comforts here below, then there is between Brasse and Gold, between Pibbles, & Pearls, between the Sun and a Candle.
and these outward comforts Here below, then there is between Brass and Gold, between Pebbles, & Pearls, between the Sun and a Candle.
cc d j n2 av a-acp, cs pc-acp vbz p-acp n1 cc n1, p-acp n2, cc n2, p-acp dt n1 cc dt n1.
(38) sermon (DIV1)
988
Page 62
6072
Therefore Consider, I have a God and Christ, Heaven and happiness, pardon, reconciliation, sanctification, Justification, redemption, and glorification.
Therefore Consider, I have a God and christ, Heaven and happiness, pardon, reconciliation, sanctification, Justification, redemption, and glorification.
av vvb, pns11 vhb dt n1 cc np1, n1 cc n1, n1, n1, n1, n1, n1, cc n1.
(38) sermon (DIV1)
988
Page 62
6073
I have all these to fix and place my Joy upon, and therefore why should I rejoyce so much in the things of this world.
I have all these to fix and place my Joy upon, and Therefore why should I rejoice so much in the things of this world.
pns11 vhb d d pc-acp vvi cc vvi po11 n1 p-acp, cc av q-crq vmd pns11 vvi av av-d p-acp dt n2 pp-f d n1.
(38) sermon (DIV1)
988
Page 62
6074
The Disciples of Christ thought themselves some body, and were puffed up because they could cast out Devills, and work miracles;
The Disciples of christ Thought themselves Some body, and were puffed up Because they could cast out Devils, and work Miracles;
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(38) sermon (DIV1)
988
Page 62
6075
but saies Christ to them, rejoyce not in that the Devills are subject to you; but rejoyce that your names are written in Heaven, Luke 10.20. the more any is taken with the estimation and contemplation of the Joyes of Heaven, the lesse he will be in the valuation and admiration of comforts here on earth.
but Says christ to them, rejoice not in that the Devils Are Subject to you; but rejoice that your names Are written in Heaven, Lycia 10.20. the more any is taken with the estimation and contemplation of the Joys of Heaven, the less he will be in the valuation and admiration of comforts Here on earth.
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(38) sermon (DIV1)
988
Page 62
6076
The higher you stand, the lesse you see things below:
The higher you stand, the less you see things below:
dt jc pn22 vvb, dt av-dc pn22 vvb n2 a-acp:
(38) sermon (DIV1)
988
Page 62
6077
will any rejoyce in the light of a Candle, when he sees the brightness of the Sun shining in its full strength.
will any rejoice in the Light of a Candle, when he sees the brightness of the Sun shining in its full strength.
vmb d vvi p-acp dt n1 pp-f dt n1, c-crq pns31 vvz dt n1 pp-f dt n1 vvg p-acp po31 j n1.
(38) sermon (DIV1)
988
Page 62
6078
It is a Rule amongst Divines, that as Physicians when a man bleeds at nose, to stop and make a diversion of the blood, will open a vein:
It is a Rule among Divines, that as Physicians when a man bleeds At nose, to stop and make a diversion of the blood, will open a vein:
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(38) sermon (DIV1)
988
Page 62
6079
so the way to keep your worldly Joy from being excessive, is seriously to ponder and consider what great cause you have of spirituall Joy and reioycing,
so the Way to keep your worldly Joy from being excessive, is seriously to ponder and Consider what great cause you have of spiritual Joy and rejoicing,
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(38) sermon (DIV1)
988
Page 62
6080
and this will divert your joy from worldly objects.
and this will divert your joy from worldly objects.
cc d vmb vvi po22 n1 p-acp j n2.
(38) sermon (DIV1)
988
Page 63
6081
To turn all the affections on the right objects, is the way to keep them from being excessively bent upon the wrong;
To turn all the affections on the right objects, is the Way to keep them from being excessively bent upon the wrong;
p-acp n1 d dt n2 p-acp dt j-jn n2, vbz dt n1 pc-acp vvi pno32 p-acp vbg av-j vvn p-acp dt n-jn;
(38) sermon (DIV1)
988
Page 63
6082
fear God, and you will not fear men, love Christ and you will not over-love the Creature, weep for sins and corruption,
Fear God, and you will not Fear men, love christ and you will not overlove the Creature, weep for Sins and corruption,
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(38) sermon (DIV1)
988
Page 63
6083
and you will not mourn too much for outward crosses, rejoyce in spirituall things, and you will not joy over-much in temporalls.
and you will not mourn too much for outward Crosses, rejoice in spiritual things, and you will not joy overmuch in temporals.
cc pn22 vmb xx vvi av av-d c-acp j n2, vvb p-acp j n2, cc pn22 vmb xx vvi av p-acp n2.
(38) sermon (DIV1)
988
Page 63
6084
2. If you would be kept from excessive joy in outward comforts, consider, that nothing here below is worthy of your joy:
2. If you would be kept from excessive joy in outward comforts, Consider, that nothing Here below is worthy of your joy:
crd cs pn22 vmd vbi vvn p-acp j n1 p-acp j n2, vvb, cst pix av a-acp vbz j pp-f po22 n1:
(38) sermon (DIV1)
989
Page 63
6085
the world is not worthy of a godly mans affections; and therefore saies Amos in Amos 6.13. why do ye rejoyce in a thing of nought, the world is as nothing, the fashion of this world passeth away, it is not worthy of a Christians joy, Acts 25.23.
the world is not worthy of a godly men affections; and Therefore Says Amos in Amos 6.13. why do you rejoice in a thing of nought, the world is as nothing, the fashion of this world passes away, it is not worthy of a Christians joy, Acts 25.23.
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(38) sermon (DIV1)
989
Page 63
6086
when Agrippa came to the court of Judicature to judge Paul it is said, he came with great pomp; but in the originall it is, he came with a meer fancy, all the honours,
when Agrippa Come to the court of Judicature to judge Paul it is said, he Come with great pomp; but in the original it is, he Come with a mere fancy, all the honours,
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(38) sermon (DIV1)
989
Page 63
6087
and riches, and bravery of the world, are but meer fancies, very unworthy of a Christians Joy.
and riches, and bravery of the world, Are but mere fancies, very unworthy of a Christians Joy.
cc n2, cc n1 pp-f dt n1, vbr cc-acp j n2, av j pp-f dt njpg2 n1.
(38) sermon (DIV1)
989
Page 63
6088
3. Consider, that the more you rejoyce in any outward mercy, the lesse you will rejoyce in the God of your mercies:
3. Consider, that the more you rejoice in any outward mercy, the less you will rejoice in the God of your Mercies:
crd np1, cst dt av-dc pn22 vvb p-acp d j n1, dt av-dc pn22 vmb vvi p-acp dt n1 pp-f po22 n2:
(38) sermon (DIV1)
990
Page 63
6089
the more you rejoyce in your comforts, the lesse you will rejoyce in the God of your comforts.
the more you rejoice in your comforts, the less you will rejoice in the God of your comforts.
dt av-dc pn22 vvb p-acp po22 n2, dt av-dc pn22 vmb vvi p-acp dt n1 pp-f po22 n2.
(38) sermon (DIV1)
990
Page 63
6090
And therefore excessive joy in outward comforts is no less then robbery, you deprive God of that which of right belongs to him.
And Therefore excessive joy in outward comforts is no less then robbery, you deprive God of that which of right belongs to him.
cc av j n1 p-acp j n2 vbz dx dc cs n1, pn22 vvb np1 pp-f d r-crq pp-f j-jn vvz p-acp pno31.
(38) sermon (DIV1)
990
Page 63
6091
4. Consider, that thou spoilest thy mercies by rejoycing too much in them, you provoke God to take away that which you so much rejoyce in;
4. Consider, that thou spoilest thy Mercies by rejoicing too much in them, you provoke God to take away that which you so much rejoice in;
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(38) sermon (DIV1)
991
Page 63
6092
I may very fitly compare rejoycing in your mercies to a posie in your hand.
I may very fitly compare rejoicing in your Mercies to a posy in your hand.
pns11 vmb av av-j vvi vvg p-acp po22 n2 p-acp dt n1 p-acp po22 n1.
(38) sermon (DIV1)
991
Page 63
6093
Now you know, if you handle a posie gently, and smell to it now and then, it will continue fresh and fragrant a whole day together;
Now you know, if you handle a posy gently, and smell to it now and then, it will continue fresh and fragrant a Whole day together;
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(38) sermon (DIV1)
991
Page 63
6094
but if you crush it in your hand, and are continually smelling to it, it will die and wither the soo• … So the more you rejoyce in the things of the world, 〈 … 〉 they will forsake and leave you,
but if you crush it in your hand, and Are continually smelling to it, it will die and wither the soo• … So the more you rejoice in the things of the world, 〈 … 〉 they will forsake and leave you,
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(38) sermon (DIV1)
991
Page 63
6095
whereas if you did 〈 … 〉, and joy in them moderately, and not affect them so much, you would injoy them more,
whereas if you did 〈 … 〉, and joy in them moderately, and not affect them so much, you would enjoy them more,
cs cs pn22 vdd 〈 … 〉, cc n1 p-acp pno32 av-j, cc xx vvi pno32 av av-d, pn22 vmd vvi pno32 dc,
(38) sermon (DIV1)
991
Page 63
6096
and keep them longer with you.
and keep them longer with you.
cc vvi pno32 av-jc p-acp pn22.
(38) sermon (DIV1)
991
Page 63
6097
5. Consider, that if you rejoyce over-much in those mercies you injoy, you will grieve and sorrow over-much in the want of those mercies when God shall take them from you.
5. Consider, that if you rejoice overmuch in those Mercies you enjoy, you will grieve and sorrow overmuch in the want of those Mercies when God shall take them from you.
crd np1, cst cs pn22 vvb av p-acp d ng1 pn22 vvb, pn22 vmb vvi cc n1 av p-acp dt n1 pp-f d n2 c-crq np1 vmb vvi pno32 p-acp pn22.
(38) sermon (DIV1)
992
Page 64
6098
If you would live with such weaned affections from the world, that the comforts of it might be but as the Gloves to your hands,
If you would live with such weaned affections from the world, that the comforts of it might be but as the Gloves to your hands,
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(38) sermon (DIV1)
992
Page 64
6099
then you would easily part with them, without any great trouble;
then you would Easily part with them, without any great trouble;
cs pn22 vmd av-j vvi p-acp pno32, p-acp d j n1;
(38) sermon (DIV1)
992
Page 64
6100
but if you love the world so dearly, and the comforts of it cleave so close to you,
but if you love the world so dearly, and the comforts of it cleave so close to you,
cc-acp cs pn22 vvb dt n1 av av-jn, cc dt n2 pp-f pn31 vvi av av-j p-acp pn22,
(38) sermon (DIV1)
992
Page 64
6101
as the skin to your flesh, you will not part with them but with a world of grief,
as the skin to your Flesh, you will not part with them but with a world of grief,
c-acp dt n1 p-acp po22 n1, pn22 vmb xx vvi p-acp pno32 p-acp p-acp dt n1 pp-f n1,
(38) sermon (DIV1)
992
Page 64
6102
and a world of pain and trouble.
and a world of pain and trouble.
cc dt n1 pp-f n1 cc vvi.
(38) sermon (DIV1)
992
Page 64
6103
And thus I have done with the second query, I have but a word of application, and so I shall conclude.
And thus I have done with the second query, I have but a word of application, and so I shall conclude.
cc av pns11 vhb vdn p-acp dt ord n1, pns11 vhb cc-acp dt n1 pp-f n1, cc av pns11 vmb vvi.
(38) sermon (DIV1)
992
Page 64
6104
And the use that I shall make of it shall be by way of caution in four or five particulars.
And the use that I shall make of it shall be by Way of caution in four or five particulars.
cc dt n1 cst pns11 vmb vvi pp-f pn31 vmb vbi p-acp n1 pp-f n1 p-acp crd cc crd n2-j.
(38) sermon (DIV1)
993
Page 64
6105
1. Is this so, that Christians must take heed that they do not exceed in their worldly joy:
1. Is this so, that Christians must take heed that they do not exceed in their worldly joy:
crd vbz d av, cst np1 vmb vvi n1 cst pns32 vdb xx vvi p-acp po32 j n1:
(38) sermon (DIV1)
994
Page 64
6106
then do so much honour to Christianity, as to let it appear, that it does bear a greater sway and authority over your affections,
then do so much honour to Christianity, as to let it appear, that it does bear a greater sway and Authority over your affections,
av vdb av av-d vvi p-acp np1, c-acp pc-acp vvi pn31 vvi, cst pn31 vdz vvi dt jc n1 cc n1 p-acp po22 n2,
(38) sermon (DIV1)
994
Page 64
6107
then any thing in the world besides. Let Christianity be so far honoured by you, as to have your love, and joy,
then any thing in the world beside. Let Christianity be so Far honoured by you, as to have your love, and joy,
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(38) sermon (DIV1)
994
Page 64
6108
and sorrow, and all your affections regulated by it.
and sorrow, and all your affections regulated by it.
cc n1, cc d po22 n2 vvn p-acp pn31.
(38) sermon (DIV1)
994
Page 64
6109
2. Never be prejudiced against Religion, as if that were an enemy, or any way destructive to your worldly joy;
2. Never be prejudiced against Religion, as if that were an enemy, or any Way destructive to your worldly joy;
crd av-x vbi vvn p-acp n1, c-acp cs d vbdr dt n1, cc d n1 j p-acp po22 j n1;
(38) sermon (DIV1)
995
Page 64
6110
for it doth not extirpate, but regulate your joy.
for it does not extirpate, but regulate your joy.
c-acp pn31 vdz xx vvi, cc-acp vvb po22 n1.
(38) sermon (DIV1)
995
Page 64
6111
It is not a weeding-hook to pluck up and root out your Joy, but a Pruninghook to moderate and rectifie your Joy;
It is not a weeding-hook to pluck up and root out your Joy, but a Pruninghook to moderate and rectify your Joy;
pn31 vbz xx dt n1 pc-acp vvi a-acp cc vvi av po22 n1, cc-acp dt n1 pc-acp vvi cc vvi po22 n1;
(38) sermon (DIV1)
995
Page 64
6112
oh do not therefore entertain hard thoughts of Religion.
o do not Therefore entertain hard thoughts of Religion.
uh vdb xx av vvi j n2 pp-f n1.
(38) sermon (DIV1)
995
Page 64
6113
3. Take this caution, you that are Christians, do not disparage Religion to the world, in abridging your selves of that lawfull Joy and comfort that God hath given you,
3. Take this caution, you that Are Christians, do not disparage Religion to the world, in abridging your selves of that lawful Joy and Comfort that God hath given you,
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and his word allows you, in the mercies and blessings of this life;
and his word allows you, in the Mercies and blessings of this life;
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for a Christian to hang down the head, and pull in the lip, to have teares in his eyes,
for a Christian to hang down the head, and pull in the lip, to have tears in his eyes,
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and sorrow upon his heart, not to have a chearfull look, nor a comfortable word, this disparageth and laies a scandall upon Religion;
and sorrow upon his heart, not to have a cheerful look, nor a comfortable word, this disparageth and lays a scandal upon Religion;
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and therefore do not abridge your selves of the lawfull Joy in the Creature that God allowes you.
and Therefore do not abridge your selves of the lawful Joy in the Creature that God allows you.
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I remember Calvin saies, that because he was such a pensive and sorrowfull man, the Papists would not embrace his Religion, he being so sad and mournfull.
I Remember calvin Says, that Because he was such a pensive and sorrowful man, the Papists would not embrace his Religion, he being so sad and mournful.
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4. Take heed likewise of too much jollity. As you must take heed of a sad disconsolateness:
4. Take heed likewise of too much jollity. As you must take heed of a sad disconsolateness:
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so you must take heed of a lightness of spirit, of too much joviallness, you must as it were cut a hair in two,
so you must take heed of a lightness of Spirit, of too much joviallness, you must as it were Cut a hair in two,
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neither be too sad, nor yet too joviall.
neither be too sad, nor yet too jovial.
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5. Take heed of ever running into worldly joy and pleasures, to expell and drive away trouble in your mind.
5. Take heed of ever running into worldly joy and pleasures, to expel and drive away trouble in your mind.
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You that use such base shifts and unlawfull means to quiet your Consciences, and to remove terrour of mind.
You that use such base shifts and unlawful means to quiet your Consciences, and to remove terror of mind.
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It is the ready way, rather to trouble and disquiet, then to appease your Consciences.
It is the ready Way, rather to trouble and disquiet, then to appease your Consciences.
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You that in your sorrows give your selves to mirth and pastime, and merry meetings, thinking thereby to drive them away, you do rather increase and augment them.
You that in your sorrows give your selves to mirth and pastime, and merry meetings, thinking thereby to drive them away, you do rather increase and augment them.
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Just like the Pelican, of whom it is reported, that being naturally affraid of fire, the shepheards are wont to carry some Coles,
Just like the Pelican, of whom it is reported, that being naturally afraid of fire, the shepherds Are wont to carry Some Coals,
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and lay them by her nest, and she poor •illy Creature, keeps a fluttering with her wings, thinking thereby to extinguish and put them out,
and lay them by her nest, and she poor •illy Creature, keeps a fluttering with her wings, thinking thereby to extinguish and put them out,
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but does inflame and kindle them; and by this means the fire burns both her nest and self too.
but does inflame and kindle them; and by this means the fire burns both her nest and self too.
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So for us to go to worldly joyes and pastimes, to quench the sorrow and trouble of our minds, is the ready way, rather to increase then remove our grief.
So for us to go to worldly Joys and pastimes, to quench the sorrow and trouble of our minds, is the ready Way, rather to increase then remove our grief.
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SERM. VIII. 1 Cor. 7 30. — And they that buy as though they possessed not.
SERMON. VIII. 1 Cor. 7 30. — And they that buy as though they possessed not.
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WEe now come to the third part of the Apostles direction, in these words, and they that buy as though they possessed not.
we now come to the third part of the Apostles direction, in these words, and they that buy as though they possessed not.
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I shall spend only two or three Sermons upon this third branch, and then come to the latter part of the Apostles direction, and they that use this world as not abusing of it.
I shall spend only two or three Sermons upon this third branch, and then come to the latter part of the Apostles direction, and they that use this world as not abusing of it.
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We shall begin with the first.
We shall begin with the First.
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If your livelihood and subsistence consists in buying and selling, in turning and winding of mony,
If your livelihood and subsistence consists in buying and selling, in turning and winding of money,
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then your duty is, to buy as if you possessed not;
then your duty is, to buy as if you possessed not;
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whether you buy or sell, for both are included in this phrase, whatsoever you get by buying and selling,
whither you buy or fell, for both Are included in this phrase, whatsoever you get by buying and selling,
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and trading in the world, you must have your hearts so weaned from what you have,
and trading in the world, you must have your hearts so weaned from what you have,
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as if you had got nothing at all, they that buy, must be as if they possessed not, Possess your wealth, you may,
as if you had god nothing At all, they that buy, must be as if they possessed not, Possess your wealth, you may,
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but you may not be possessed by it, rebus non me trado sed commodo, said Seneca.
but you may not be possessed by it, rebus non me Trade sed commodo, said Senecca.
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And here (beloved) being to preach in a City of trading, and to an auditory, that live by buying and selling, and trafficking in the world;
And Here (Beloved) being to preach in a city of trading, and to an auditory, that live by buying and selling, and trafficking in the world;
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I shall a little enlarge my self upon this point. But before I come to handle it directly, I shall draw out such collaterall Doctrines, as the words will afford.
I shall a little enlarge my self upon this point. But before I come to handle it directly, I shall draw out such collateral Doctrines, as the words will afford.
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As first, from the consideration of the scope that the Apostle aims at in bringing in of this expression, they that buy as if they possessed not:
As First, from the consideration of the scope that the Apostle aims At in bringing in of this expression, they that buy as if they possessed not:
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the Apostle had all along before, in this Chapter spoken of Marriage, and the duty of people in that estate:
the Apostle had all along before, in this Chapter spoken of Marriage, and the duty of people in that estate:
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and here he treats of trading, of buying and selling; from whence I note.
and Here he treats of trading, of buying and selling; from whence I note.
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1. That those to whom God hath given a charge and a Family, he commands them more especially to buy and sell, to be diligent in their Callings,
1. That those to whom God hath given a charge and a Family, he commands them more especially to buy and fell, to be diligent in their Callings,
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for the maintenance of those that belong unto them, 1 Tim. 5.8.for the maintenance of those that belong unto them, 1 Tim. 5.8.
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He that provides not for his own, and especially those of his own house, hath denyed the faith, He that provides not for his own, and especially those of his own house, hath denied the faith,
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and is worse then an Infidell. and is Worse then an Infidel.
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2. From the variety of the matter, the Apostle here handles, whether men are in an afflicted and sorrowfull,
2. From the variety of the matter, the Apostle Here handles, whither men Are in an afflicted and sorrowful,
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or in a prosperous and joyfull condition, whether they buy or sell, or what ever their condition be, here is matter of advice for them;
or in a prosperous and joyful condition, whither they buy or fell, or what ever their condition be, Here is matter of Advice for them;
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from whence I note, That the Scripture is large, and reaches to the severall and various Callings and conditions of men in the world.
from whence I note, That the Scripture is large, and reaches to the several and various Callings and conditions of men in the world.
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There is not any Calling, condition, kind or sex of people in the world, but there are either generall or particular directions that the word of God affords them,
There is not any Calling, condition, kind or sex of people in the world, but there Are either general or particular directions that the word of God affords them,
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and therefore well might the Psalmist say, Thy Commandements are exceeding broad, Psal. 119.96.
and Therefore well might the Psalmist say, Thy commandments Are exceeding broad, Psalm 119.96.
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3. From the tearm the Apostle here useth, they that buy: now buying you know is a giving a valuable summe of mony for a Commodity, which the seller hath profit, and advantage by;
3. From the term the Apostle Here uses, they that buy: now buying you know is a giving a valuable sum of money for a Commodity, which the seller hath profit, and advantage by;
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hence I may note, that the Apostle was against the Doctrine of community, or having all things common amongst men:
hence I may note, that the Apostle was against the Doctrine of community, or having all things Common among men:
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the very mention of buying and selling, intimates, and denotes a propriety in what a man hath.
the very mention of buying and selling, intimates, and denotes a propriety in what a man hath.
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A man hath a propriety in his Estate, or whatsoever he hath lawfully gotten; A man hath a propriety in his Estate, or whatsoever he hath lawfully got;
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and therefore the Doctrine of Court parasites who scrue up Monarchy so high, as if the King may by power and force, take away all that a Subject hath, is false and erroneous.
and Therefore the Doctrine of Court Parasites who scrue up Monarchy so high, as if the King may by power and force, take away all that a Subject hath, is false and erroneous.
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This is tyranny, and not Soveraignty.
This is tyranny, and not Sovereignty.
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And hence it was, that Ahab though he were a covetous King, yet he would not take away Naboths Vineyard by force and violence,
And hence it was, that Ahab though he were a covetous King, yet he would not take away Naboth's Vineyard by force and violence,
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but would buy it of him:
but would buy it of him:
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this therefore makes against a community, for buying and selling argues a propriety in the seller of what he hath.
this Therefore makes against a community, for buying and selling argues a propriety in the seller of what he hath.
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4. And they that buy as though they possessed not;
4. And they that buy as though they possessed not;
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I observe from them further, That a man may lawfully get wealth, and lay up an Estate by his Trade and Calling.
I observe from them further, That a man may lawfully get wealth, and lay up an Estate by his Trade and Calling.
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5. Observe further, That when a man hath gotten an Estate, and much wealth and riches by Trading, buying and selling in the world,
5. Observe further, That when a man hath got an Estate, and much wealth and riches by Trading, buying and selling in the world,
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yet they must use them with such weaned affections from them, as if they had gotten nothing at all.
yet they must use them with such weaned affections from them, as if they had got nothing At all.
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I do not intend to insist particularly upon any of these points, but shall draw out two generall Doctrines from the whole bulk and body of the Text.
I do not intend to insist particularly upon any of these points, but shall draw out two general Doctrines from the Whole bulk and body of the Text.
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They that buy, the Apostle does not only prescribe Rules about Marriage, and to men in a conjugall estate;They that buy, the Apostle does not only prescribe Rules about Marriage, and to men in a conjugal estate;
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but likewise about buying and selling, and negotiating in the world: from whence observe,
but likewise about buying and selling, and negotiating in the world: from whence observe,
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That Christians ought to take heed, that they do not transgress Scripture Rules, in buying and selling. That Christians ought to take heed, that they do not transgress Scripture Rules, in buying and selling.
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2. And they that buy as though they possessed not; from whence observe.
2. And they that buy as though they possessed not; from whence observe.
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That Christians ought to carry such weaned affections, to what they have gotten by buying and selling, That Christians ought to carry such weaned affections, to what they have got by buying and selling,
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as if they possessed nothing at all. as if they possessed nothing At all.
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I shall be but brief in this latter point, but shall expatiate, & be more large in the former, That Christians should take heed that they do not transgress Scripture Rules in their buying and selling.
I shall be but brief in this latter point, but shall expatiate, & be more large in the former, That Christians should take heed that they do not transgress Scripture Rules in their buying and selling.
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And now beloved, will you follow me a little, and lend me your attentions in the handling of this point.
And now Beloved, will you follow me a little, and lend me your attentions in the handling of this point.
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I shall this morning lay you down some Scripture Rules which are to be observed in buying;
I shall this morning lay you down Some Scripture Rules which Are to be observed in buying;
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and in the afternoon, shall give you some Scripture Rules, which you are to take heed that you do not transgress in selling.
and in the afternoon, shall give you Some Scripture Rules, which you Are to take heed that you do not transgress in selling.
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1. I shall spend this hour in giving you ten particular Scripture Rules, which you are to take heed that you do not transgress in your buying. As 1. I shall spend this hour in giving you ten particular Scripture Rules, which you Are to take heed that you do not transgress in your buying. As
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1. If you would not transgress Scripture Rules in buying, then take heed that you do not discommend those commodities, that you are about to buy, thereby to bring down the price of the Commodity,
1. If you would not transgress Scripture Rules in buying, then take heed that you do not discommend those commodities, that you Are about to buy, thereby to bring down the price of the Commodity,
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and so to get it cheaper, and for lesse then it is worth. There is a known place for this in Prov. 20.14.
and so to get it cheaper, and for less then it is worth. There is a known place for this in Curae 20.14.
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It is naught, it is naught, (saith the buyer) but when he is gone his way, then he boasteth. It is nought, it is nought, (Says the buyer) but when he is gone his Way, then he boasts.
pn31 vbz pix, pn31 vbz pix, (vvz dt n1) p-acp c-crq pns31 vbz vvn po31 n1, cs pns31 vvz.
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In Solomons time, men were so wicked, that when they came to Market to buy any thing, the buyer would say, it is naught, it is naught,
In Solomons time, men were so wicked, that when they Come to Market to buy any thing, the buyer would say, it is nought, it is nought,
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though the Commodity were very good and vendible, and the price demanded by the seller, reasonable;
though the Commodity were very good and vendible, and the price demanded by the seller, reasonable;
cs dt n1 vbdr av j cc j, cc dt n1 vvd p-acp dt n1, j;
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but when he is gone then he boasts, that is, he boasts of what a good penyworth he had,but when he is gone then he boasts, that is, he boasts of what a good pennyworth he had,
p-acp c-crq pns31 vbz vvn av pns31 vvz, cst vbz, pns31 vvz pp-f r-crq dt j n1 pns31 vhd,
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and what a good Bargain he had made, or the like:
and what a good Bargain he had made, or the like:
cc q-crq dt j n1 pns31 vhd vvn, cc dt j:
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this then is the first caution, in buying a Commodity, do not discommend it, thereby to have it cheaper,
this then is the First caution, in buying a Commodity, do not discommend it, thereby to have it cheaper,
d av vbz dt ord n1, p-acp vvg dt n1, vdb xx vvi pn31, av pc-acp vhi pn31 jc,
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when it is good and vendible.
when it is good and vendible.
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2. Do not make Vowes and Protestations that you will give no more for a Commodity then what you have first offered,
2. Do not make Vows and Protestations that you will give no more for a Commodity then what you have First offered,
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when afterwards you must, and do give more.
when afterwards you must, and do give more.
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6190
This is a common practice among men, to come to a Shop, and bid money for a Commodity,
This is a Common practice among men, to come to a Shop, and bid money for a Commodity,
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and the buyer to say, I will not give a peny more, and the seller not to take a farthing lesse;
and the buyer to say, I will not give a penny more, and the seller not to take a farthing less;
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and yet both the buyer gives more, and the seller takes lesse, then what the one first bid,
and yet both the buyer gives more, and the seller Takes less, then what the one First bid,
cc av av-d dt n1 vvz av-dc, cc dt n1 vvz av-dc, av q-crq dt crd ord vvi,
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and the other first profered it for. This though frequently practised, yet cannot be justified.
and the other First proffered it for. This though frequently practised, yet cannot be justified.
cc dt j-jn ord vvn pn31 p-acp. d cs av-j vvn, av vmbx vbi vvn.
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It is a very palpable lie, and a great sin, and therefore take heed of it,
It is a very palpable lie, and a great since, and Therefore take heed of it,
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if once thy promise be past, thou art bound up, thou sinnest if thou give a peny more.
if once thy promise be passed, thou art bound up, thou Sinnest if thou give a penny more.
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3. Do not give counterfeit money for those Commodities you buy.
3. Do not give counterfeit money for those Commodities you buy.
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It is said of Abraham, whose just dealing and actions are recorded to be an example and pattern to succeeding Generations,
It is said of Abraham, whose just dealing and actions Are recorded to be an Exampl and pattern to succeeding Generations,
pn31 vbz vvn pp-f np1, rg-crq j n-vvg cc n2 vbr vvn pc-acp vbi dt n1 cc n1 p-acp j-vvg n2,
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when he was to buy the field of Machpelah of Ephron, the Son of Zohar the Hittite, Gen. 23.16. the Text saies, he gave him for it 400 shekells of silver, currant money with the Merchant;
when he was to buy the field of Machpelah of Ephron, the Son of Zohar the Hittite, Gen. 23.16. the Text Says, he gave him for it 400 shekels of silver, currant money with the Merchant;
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and therefore (beloved) you transgress Scripture Rules, in buying Commodities, if you give brasse money for silver,
and Therefore (Beloved) you transgress Scripture Rules, in buying Commodities, if you give brass money for silver,
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or counterfeit God for right, when you know it to be so: it is no better then meer cozenage.
or counterfeit God for right, when you know it to be so: it is no better then mere cozenage.
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I mention this, because there is a world of deceit now amongst us, in paying base and counterfeit money.
I mention this, Because there is a world of deceit now among us, in paying base and counterfeit money.
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4. Observe this Rule, do not give for a Commodity lesse then in your Conscience you think it is worth, it is an oppression in buying,
4. Observe this Rule, do not give for a Commodity less then in your Conscience you think it is worth, it is an oppression in buying,
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when you seek to bring a Commodity under its due value:
when you seek to bring a Commodity under its due valve:
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you ought to give for it, as much as in conscience you think it is worth.
you ought to give for it, as much as in conscience you think it is worth.
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And thus did Abraham, when he was to buy the Cave of Machpelah of Ephron, saies he, I will give thee the worth of it in money: And thus did Abraham, when he was to buy the Cave of Machpelah of Ephron, Says he, I will give thee the worth of it in money:
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and so David when he was to buy the threshing floore of Ornan the Jebusite, saies he, give me the floore, and I will give thee the full valne of it, 1 Chron. 21.22.
and so David when he was to buy the threshing floor of Ornan the Jebusite, Says he, give me the floor, and I will give thee the full valne of it, 1 Chronicles 21.22.
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5. Do not long defer the time of paying for those Commodities you buy upon trust,
5. Do not long defer the time of paying for those Commodities you buy upon trust,
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when thou hast wherewith to pay it. This Rule you have in Prov. 3.27.28. withhold not good from them to whom it is due, when it is in the power of thine hand to do it:
when thou hast wherewith to pay it. This Rule you have in Curae 3.27.28. withhold not good from them to whom it is due, when it is in the power of thine hand to do it:
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say not to thy Neighbour, go and come again, and to morrow I will give thee,
say not to thy Neighbour, go and come again, and to morrow I will give thee,
vvb xx p-acp po21 n1, vvb cc vvi av, cc p-acp n1 pns11 vmb vvi pno21,
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when thou hast it by thee: this is spoken here in reference to buying and selling.when thou hast it by thee: this is spoken Here in Referente to buying and selling.
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When a man hath sold a Commodity, and is forc'd to go again and again for his money, and yet cannot get it.
When a man hath sold a Commodity, and is forced to go again and again for his money, and yet cannot get it.
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That this is the meaning of the phrase, appears by these words, withhold not good from them to whom it is due:
That this is the meaning of the phrase, appears by these words, withhold not good from them to whom it is due:
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though this Text be referred to works of mercy, yet it hath relation likewise to Trading in the World, or buying of Commodities.
though this Text be referred to works of mercy, yet it hath Relation likewise to Trading in the World, or buying of Commodities.
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If you owe a man money for a Commodity you have bought of him, you ought to pay what you owe,
If you owe a man money for a Commodity you have bought of him, you ought to pay what you owe,
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and not let the Creditor come day after day for his money, and yet go without it,
and not let the Creditor come day After day for his money, and yet go without it,
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when thou hast it by thee.
when thou hast it by thee.
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This makes against Banckrupts that borrow mony take up goods, and make no conscience of paying what they owe for them:
This makes against bankrupts that borrow money take up goods, and make no conscience of paying what they owe for them:
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if men had but any sparks of ingenuity and good nature in them, they could never be joviall and jolly in the World,
if men had but any sparks of ingenuity and good nature in them, they could never be jovial and jolly in the World,
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when they have not paid every man his own. Phocion vvould not feast till he had paid C•llicles vvhat he owed him.
when they have not paid every man his own. Phocion would not feast till he had paid C•llicles what he owed him.
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Elisha the Prophet vvas so consciencious in this particular, that vvhen he made the poor Widovvs oyle to increase in the 2 King. 4.7. he bid her sell it, and first pay her debts, and then live she and her Children upon the rest,.Elisha the Prophet was so conscientious in this particular, that when he made the poor Widows oil to increase in the 2 King. 4.7. he bid her fell it, and First pay her debts, and then live she and her Children upon the rest,.
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It is laid dovvn as a badge of a vvicked man in Scripture, not to pay vvhat a man ovveth, Psal. 37.21. the wicked borroweth and payeth not again.
It is laid down as a badge of a wicked man in Scripture, not to pay what a man oweth, Psalm 37.21. the wicked borroweth and payeth not again.
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To borrovv money, or to buy a Commodity, is all one;
To borrow money, or to buy a Commodity, is all one;
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it is the Character of a vvicked man to ovve money, and not to pay it.
it is the Character of a wicked man to ovve money, and not to pay it.
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6. Do not engrosse a Commodity, my meaning is, do not buy all of a Commodity into your ovvn hands alone, that none shall have any beside thee, that by that means you may sell it at your ovvn rate:
6. Do not engross a Commodity, my meaning is, do not buy all of a Commodity into your own hands alone, that none shall have any beside thee, that by that means you may fell it At your own rate:
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this is a great oppression, destructive to a Common-vvealth, and all Trading therein. You shall find the Scripture condemns this in Prov. 11.26. it is spoken in reference to Corn-mongers, those that had money enough to buy great quantities of it.
this is a great oppression, destructive to a Commonwealth, and all Trading therein. You shall find the Scripture condemns this in Curae 11.26. it is spoken in Referente to Corn-mongers, those that had money enough to buy great quantities of it.
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Saies the Text, he that withholdeth Corne, the People shall curse him; but blessing shall be upon the head of him that selleth it.
Says the Text, he that withholdeth Corn, the People shall curse him; but blessing shall be upon the head of him that Selleth it.
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There vvere at that time Corn-mongers, that vvhen Corn vvas cheap, vvould buy up all they could get,
There were At that time Corn-mongers, that when Corn was cheap, would buy up all they could get,
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and keep it till it grevv dear again, they vvould vvithhold their corn till it vvas dear, and then sell it.
and keep it till it grew dear again, they would withhold their corn till it was dear, and then fell it.
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Now saies Solomon, he that does thus, the People shall curse him, but he that selleth it the people shall bless him, so that it is no sin in its self to engrosse a Commodity,
Now Says Solomon, he that does thus, the People shall curse him, but he that Selleth it the people shall bless him, so that it is no since in its self to engross a Commodity,
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if you sell it cheap and at the ordinary rate, this is no sin;
if you fell it cheap and At the ordinary rate, this is no since;
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but for a man to engrosse a Commodity, meerly to advance and enhance the price of it, this is such an oppression, that the people shall curse the man that does it.
but for a man to engross a Commodity, merely to advance and enhance the price of it, this is such an oppression, that the people shall curse the man that does it.
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Men in this case of ingrossing, may be very well compared to the great Oak, which does so spread and dilate its branches, that no little Tree can thrive under it.
Men in this case of engrossing, may be very well compared to the great Oak, which does so spread and dilate its branches, that no little Tree can thrive under it.
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So do many men so much engrosse Commodities, that poorer men cannot live by them, which is a grosse oppression, and a great wickedness.
So do many men so much engross Commodities, that Poorer men cannot live by them, which is a gross oppression, and a great wickedness.
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7. If you would not transgress Scripture Rules, do not in buying a Commodity, take any advantage of the mistake or over-fight of the seller.
7. If you would not transgress Scripture Rules, do not in buying a Commodity, take any advantage of the mistake or over-fight of the seller.
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As suppose you should come to a Shop, and there buy so many yards of Cloth,
As suppose you should come to a Shop, and there buy so many yards of Cloth,
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and the Shop-keeper should either give you more Cloth then is your due, or take lesse mony of thee then is his due;
and the Shopkeeper should either give you more Cloth then is your due, or take less money of thee then is his endue;
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you must take no advantage against him in this particular;
you must take no advantage against him in this particular;
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for if you take any thing more of him then you have bought, it is theft,
for if you take any thing more of him then you have bought, it is theft,
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or if you give him any thing lesse then you bargain for, it is theft. And this you have in Gen. 43.12. Jacob when there was a Famine in the Land, he sent his Sonnes into Egypt to buy Corn;
or if you give him any thing less then you bargain for, it is theft. And this you have in Gen. 43.12. Jacob when there was a Famine in the Land, he sent his Sons into Egypt to buy Corn;
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when they came there, Joseph knowing his Brethren, what does he do but put the money they brought for their Corn into the mouth of their Sacks again, and sent them home;
when they Come there, Joseph knowing his Brothers, what does he do but put the money they brought for their Corn into the Mouth of their Sacks again, and sent them home;
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where when they found their money in their Sacks, they told their Father of it, who bid them go back again,
where when they found their money in their Sacks, they told their Father of it, who bid them go back again,
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and carry him the money they brought away in their Sacks mouth; for saith he, peradventure it was an over-sight.
and carry him the money they brought away in their Sacks Mouth; for Says he, Peradventure it was an oversight.
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Here was conscienciousness, when a man shall either give thee more then is thy due, or thou give him lesse then is his due:
Here was conscientiousness, when a man shall either give thee more then is thy due, or thou give him less then is his due:
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in neither of these cases must you take advantage against him;
in neither of these cases must you take advantage against him;
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for if you do, the Lord looks upon it as no better then cozenage and deceit.
for if you do, the Lord looks upon it as no better then cozenage and deceit.
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8. In buying Commodities, do not merchandize upon the Lords day.
8. In buying Commodities, do not merchandise upon the lords day.
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It is true, in case of urgent necessities, as for the maintenance of life, either in man or beast it is lawfull;
It is true, in case of urgent necessities, as for the maintenance of life, either in man or beast it is lawful;
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but for buying of those things of which there is no necessity, and you may well be without them till Munday: in this case you sin,
but for buying of those things of which there is no necessity, and you may well be without them till Munday: in this case you since,
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if you buy any thing on the Lords day, that's Market day for Heaven, Nehem. 10.31.
if you buy any thing on the lords day, that's Market day for Heaven, Nehemiah 10.31.
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Nehemiah entred into an Oath, and the people with him, that if any of the people of the Land bring Ware, Nehemiah entered into an Oath, and the people with him, that if any of the people of the Land bring Ware,
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or any Victualls on the Sabbath-day to sell, that they would not buy it of them on the Sabbath-day. or any Victuals on the Sabbath-day to fell, that they would not buy it of them on the Sabbath-day.
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Now though some may be ready to object, and say, that this was the Jewish Sabbath here spoken of, wherein they were so strict;
Now though Some may be ready to Object, and say, that this was the Jewish Sabbath Here spoken of, wherein they were so strict;
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I answer, it is true, it was;
I answer, it is true, it was;
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but yet neither does the Gospel give you leave to profane the Christian Sabbath, but ought now to be kept as strictly as it was then.
but yet neither does the Gospel give you leave to profane the Christian Sabbath, but ought now to be kept as strictly as it was then.
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And therefore beloved, I cannot see but it is a sin for men to buy either wine,
And Therefore Beloved, I cannot see but it is a since for men to buy either wine,
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or pepper, or mustard, or any other such like trifle, that they may well be without, it must needs be unlawfull and sinfull, to buy any thing that you may well be without, in that case you sin,
or pepper, or mustard, or any other such like trifle, that they may well be without, it must needs be unlawful and sinful, to buy any thing that you may well be without, in that case you since,
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if you buy upon the Lords day;
if you buy upon the lords day;
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and therefore let me intreat you, rather to want such triviall things, then to transgress Scripture Rules, in buying of them upon this day.
and Therefore let me entreat you, rather to want such trivial things, then to transgress Scripture Rules, in buying of them upon this day.
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9. Do not in buying of a Commodity, work upon the necessities of a poor man that hath need of money, to make him sell it at such low tearms,
9. Do not in buying of a Commodity, work upon the necessities of a poor man that hath need of money, to make him fell it At such low terms,
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as he cannot live by it, this is a very great sin and oppression. Many times rich men do work upon the necessities of the poor;
as he cannot live by it, this is a very great since and oppression. Many times rich men do work upon the necessities of the poor;
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for they must sell of their Commodities, it may be to buy bread, or more materialls to set themselves at work upon:
for they must fell of their Commodities, it may be to buy bred, or more materials to Set themselves At work upon:
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now they will not buy their Commodities, unless they may have it cheaper then they can afford it; this is a great oppression: therefore in Levit. 25.14. it is said, if thou sellest ought to thy Neighbour, or buyest ought of thy Neighbour, ye shall not oppress one another.
now they will not buy their Commodities, unless they may have it cheaper then they can afford it; this is a great oppression: Therefore in Levit. 25.14. it is said, if thou sellest ought to thy Neighbour, or buyest ought of thy Neighbour, you shall not oppress one Another.
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There is an oppression in buying, as well as in selling, when a man does work upon the poverty of a poor man,
There is an oppression in buying, as well as in selling, when a man does work upon the poverty of a poor man,
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and will make him sell cheaper then he can afford it, or else will not buy of him at all.
and will make him fell cheaper then he can afford it, or Else will not buy of him At all.
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O beloved, how few are there in the world, that are consciencious in their buying in these regards.
O Beloved, how few Are there in the world, that Are conscientious in their buying in these regards.
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10. If you would not transgress Scripture Rules in baying, then take heed that ye do not buy those things that are not fit and allowable to be bought and sold:
10. If you would not transgress Scripture Rules in baying, then take heed that you do not buy those things that Are not fit and allowable to be bought and sold:
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as first, do not buy spirituall things, as the gifts of the Holy Ghost, Church-livings, &c. for these are not things to be bought.
as First, do not buy spiritual things, as the Gifts of the Holy Ghost, Church-livings, etc. for these Are not things to be bought.
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This is call'd Simony. Act. 8.20.
This is called Simony. Act. 8.20.
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When Simon Magus would have bought the gift of the Holy Ghost, thy mony perish with thee, said Peter, because thou hast thought that the gift of God may be purchased with money.
When Simon Magus would have bought the gift of the Holy Ghost, thy money perish with thee, said Peter, Because thou hast Thought that the gift of God may be purchased with money.
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2. Do not buy stolen goods, they are not meet to be bought.
2. Do not buy stolen goods, they Are not meet to be bought.
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If thou knowest that the goods which are to be sold, are stolen goods, they are not to be bought; but rather to be restored.
If thou Knowest that the goods which Are to be sold, Are stolen goods, they Are not to be bought; but rather to be restored.
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I am afraid that this is a sin, that many men do not make conscience of in this City:I am afraid that this is a since, that many men do not make conscience of in this city:
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as we use to say, the receiver is as bad as the Thief: so let me tell you, the buyer is as bad as the Thief likewise.
as we use to say, the receiver is as bad as the Thief: so let me tell you, the buyer is as bad as the Thief likewise.
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3. Do not buy Monuments nor reliques of Idolatry, as Crosses, Beads, Crucifixes, Images, and the like, these ought not to be bought.
3. Do not buy Monuments nor Relics of Idolatry, as Crosses, Beads, Crucifixes, Images, and the like, these ought not to be bought.
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4. Do not buy men for slaves: this is that which is reproved Amos 8.6. That we may buy the poor for silver, and the needy for a pair of shooes. So in Deut. 27.7.
4. Do not buy men for slaves: this is that which is reproved Amos 8.6. That we may buy the poor for silver, and the needy for a pair of shoes. So in Deuteronomy 27.7.
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If a man be found stealing of any of his Brethren of the Children of Israel, If a man be found stealing of any of his Brothers of the Children of Israel,
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and maketh merchandize of him, or selleth him, then that thief shall die: thou must not steal a man and sell him.and makes merchandise of him, or Selleth him, then that thief shall die: thou must not steal a man and fell him.
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And thus you see I have gone over very briefly these ten particulars.
And thus you see I have gone over very briefly these ten particulars.
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And oh beloved, let me tell you, the fear of my heart is, that there are few of you that keep within bounds in these particulars;
And o Beloved, let me tell you, the Fear of my heart is, that there Are few of you that keep within bounds in these particulars;
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but in one or other of them you have transgressed in your buyings.
but in one or other of them you have transgressed in your buyings.
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I shall only now make a short use of what hath been said, and so have done.I shall only now make a short use of what hath been said, and so have done.
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First, then by way of exhortation;
First, then by Way of exhortation;
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in the fear of God, all you that buy and sell, and trade in the world, take heed of these Rocks, split not your souls upon them.
in the Fear of God, all you that buy and fell, and trade in the world, take heed of these Rocks, split not your Souls upon them.
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I shall shew you in the afternoon, what you get by unjust practices, and therefore avoid such courses; I shall show you in the afternoon, what you get by unjust practices, and Therefore avoid such courses;
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and let me exhort you in buying Commodities, amongst all your buyings in the world, let me intreat you to buy that which Solomon bids you buy,
and let me exhort you in buying Commodities, among all your buyings in the world, let me entreat you to buy that which Solomon bids you buy,
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namely, to buy the truth and sell it not, and that which Christ counsels you to buy, come buy of me gold that ye may be rich,
namely, to buy the truth and fell it not, and that which christ Counsels you to buy, come buy of me gold that you may be rich,
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and white Rayment that you may be cloathed; and white Raiment that you may be clothed;
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and buy that which the good Merchant sold all that he had to purchase, namely, the Pearl in the field.
and buy that which the good Merchant sold all that he had to purchase, namely, the Pearl in the field.
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So do you sell all you have to buy this Pearl of great price the Lord Jesus;
So do you fell all you have to buy this Pearl of great price the Lord jesus;
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but do not mistake me, when I bid you buy spirituall things, do not think, they are to be purchased with money;
but do not mistake me, when I bid you buy spiritual things, do not think, they Are to be purchased with money;
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but I would have you labour and endeavour after them, Esay 5.1. Ho every one that thirsteth, come ye to the waters, and he that hath no money:
but I would have you labour and endeavour After them, Isaiah 5.1. Ho every one that Thirsteth, come you to the waters, and he that hath no money:
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come ye, buy and eat, yea come buy wine and milk, without money, and without price: come you, buy and eat, yea come buy wine and milk, without money, and without price:
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these are not to be bought with money, but by labours and endeavours, and earnest prayers unto God for them:
these Are not to be bought with money, but by labours and endeavours, and earnest Prayers unto God for them:
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you must give the rags of your sin and corruption, for this white raiment of Christs righteousness.
you must give the rags of your since and corruption, for this white raiment of Christ righteousness.
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Oh let not the Market-dayes of your soules slip over without buying something for your soules good, buy the truth and sel it not, buy the Pearl of grace, look after spirituall things, do not think the things of the world to be worth so much,
O let not the Market days of your Souls slip over without buying something for your Souls good, buy the truth and sell it not, buy the Pearl of grace, look After spiritual things, do not think the things of the world to be worth so much,
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and grace and Christ, Heaven and happiness, and glory, worth nothing.
and grace and christ, Heaven and happiness, and glory, worth nothing.
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There is nothing here below but we may give too much for, we may buy gold too dear;
There is nothing Here below but we may give too much for, we may buy gold too dear;
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but we can never buy Christ and grace too dear, we can never give too much for them;
but we can never buy christ and grace too dear, we can never give too much for them;
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one houres enjoyment of Christ, will infinitely recompence all the troubles, and miseries, and losses we undergoe for him here,
one hours enjoyment of christ, will infinitely recompense all the Troubles, and misery's, and losses we undergo for him Here,
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and therefore beloved, do not spend so much time, and take so much pains for these transitory things here below:
and Therefore Beloved, do not spend so much time, and take so much pains for these transitory things Here below:
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these complementall and circumstantiall peeces of felicity, and spend so little time, and take so little pains after those perfections,
these complemental and circumstantial Pieces of felicity, and spend so little time, and take so little pains After those perfections,
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and essentiall points of happiness, the getting an interest in Christ, in his righteousness, merits, and satisfaction.
and essential points of happiness, the getting an Interest in christ, in his righteousness, merits, and satisfaction.
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Diogenes taxed the folly of men in his time, quod res praetiosas minimo emerent, venderentque vilissimas plurimo: Diogenes taxed the folly of men in his time, quod Rest praetiosas minimo emerent, venderentque vilissimas plurimo:
np1 vvn dt n1 pp-f n2 p-acp po31 n1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la:
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they valued the most precious things little; and the most vile at a great rate. Woe to those that stop Religions Trade, Luke 11.52. That take away the key of knowledg, neither entring in themselves, nor suffering those that would.
they valued the most precious things little; and the most vile At a great rate. Woe to those that stop Religions Trade, Lycia 11.52. That take away the key of knowledge, neither entering in themselves, nor suffering those that would.
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2. If this be so, that we ought not to transgress Scripture Rules, in buying Commodities,
2. If this be so, that we ought not to transgress Scripture Rules, in buying Commodities,
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then let this be matter of humiliation to any of you, that the word of God hath met with this day.
then let this be matter of humiliation to any of you, that the word of God hath met with this day.
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O beloved, go home and humble your soules before God, and bless his name, that the word hath found out your transgressions:
O Beloved, go home and humble your Souls before God, and bless his name, that the word hath found out your transgressions:
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beloved, go home and do no more so wickedly:
Beloved, go home and do no more so wickedly:
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if you have in any of these particulars transgressed Scripture Rules, go home and acknowledge your sins unto the Lord,
if you have in any of these particulars transgressed Scripture Rules, go home and acknowledge your Sins unto the Lord,
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and reform your lives, lest the Lord breath a curse upon what you have gotten, and say of your tradings, as he did of those in Ezek. 28.18. Thou hast defiled thy sanctuari•s by the multitude of thine iniquities, and by the iniquity of thy tra•fique:
and reform your lives, lest the Lord breath a curse upon what you have got, and say of your tradings, as he did of those in Ezekiel 28.18. Thou hast defiled thy sanctuari•s by the multitude of thine iniquities, and by the iniquity of thy tra•fique:
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therefore will I bring forth a fire from the midst of thee, it shall devour thee,
Therefore will I bring forth a fire from the midst of thee, it shall devour thee,
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and I will bring thee to ashes upon the earth in the sight of all them that behold thee; and I will bring thee to Ashes upon the earth in the sighed of all them that behold thee;
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least the Lord say, when thou hast gotten so many baggs in thy Chest, and so much wares in thy shop, that these are but the fruit of thy sins,
lest the Lord say, when thou hast got so many bags in thy Chest, and so much wares in thy shop, that these Are but the fruit of thy Sins,
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and the price of thy soule, and that thou shalt have death and damnation into the bargain.
and the price of thy soul, and that thou shalt have death and damnation into the bargain.
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SERM. IX. 1 Cor. 7 30. — And they that buy as though they possessed not.
SERMON. IX. 1 Cor. 7 30. — And they that buy as though they possessed not.
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I Come now to the other particular, that you take heed you do not transgress Scripture Rules in selling Commodities.
I Come now to the other particular, that you take heed you do not transgress Scripture Rules in selling Commodities.
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And as the Scripture is very large in laying down Rules concerning buying:
And as the Scripture is very large in laying down Rules Concerning buying:
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so likewise it is not wanting in laying down Rules and directions in reference to the selling of Commodities, I shall name to you 9. or 10. of them.
so likewise it is not wanting in laying down Rules and directions in Referente to the selling of Commodities, I shall name to you 9. or 10. of them.
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1. If you would not transgress Scripture Rules, do not needlesly multiply words in selling a Commodity.
1. If you would not transgress Scripture Rules, do not needlessly multiply words in selling a Commodity.
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The Scripture is large in this particular. As Gen. 23.15. The Scripture is large in this particular. As Gen. 23.15.
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when Abraham was to buy the Cave of Machpelah of Ephron, there was but one word between them, Ephron said it was worth so much,
when Abraham was to buy the Cave of Machpelah of Ephron, there was but one word between them, Ephron said it was worth so much,
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and Abraham presently gave it him. so Zach. 11,12. If you think good, saies God, give me my price, and if not, forbear. Multiplicity of words is needless.
and Abraham presently gave it him. so Zach 11,12. If you think good, Says God, give me my price, and if not, forbear. multiplicity of words is needless.
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In a multitude of words, saith Solomon, there is sin. As in ordinary discourse, so in commerce in a multitude of words is sin. In a multitude of words, Says Solomon, there is since. As in ordinary discourse, so in commerce in a multitude of words is since.
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I do not speak this as if I would have men stupid and blockish in a shop;
I do not speak this as if I would have men stupid and blockish in a shop;
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but they should not be lavish and frolick, and frothy in their speeches.
but they should not be lavish and frolic, and frothy in their Speeches.
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2. Do not multiply words in commending and overpraysing your Commodity, when you know in your conscience, that there is a flaw or a fault in it:
2. Do not multiply words in commending and overpraysing your Commodity, when you know in your conscience, that there is a flaw or a fault in it:
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this is a vicious carriage in a seller, when he uses abundance of fine words to set off a bad Commodity.
this is a vicious carriage in a seller, when he uses abundance of fine words to Set off a bade Commodity.
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As it is a sin in the buyer, to say it is naught, it is naught,
As it is a since in the buyer, to say it is nought, it is nought,
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so in the seller, to say it is good, it is good, when it is not so.
so in the seller, to say it is good, it is good, when it is not so.
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3. Sell not your Commodities by false waights, or measures; do not keep a deceitfull ballance, or a deceitfull measure.
3. Fell not your Commodities by false weights, or measures; do not keep a deceitful balance, or a deceitful measure.
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Amos 5. there the Lord reproves those that set forth wheat, making the Ephah small, and the shekell great, and falsifying the ballances by deceit; Amos 5. there the Lord reproves those that Set forth wheat, making the Ephah small, and the shekel great, and falsifying the balances by deceit;
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so in Prov. 10 20. divers waights and divers measures, both of them are a like abomination to the Lord, that is, the Lord hates and abhorrs those men that use,
so in Curae 10 20. diverse weights and diverse measures, both of them Are a like abomination to the Lord, that is, the Lord hates and abhors those men that use,
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and sell by those waights and measures that are not good;
and fell by those weights and measures that Are not good;
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and therefore the Lord gave a speciall Law to all that did follow trading in Israel, in Deut. 25.15,16. that they should use no deceit in their waights and measures, in the 13. and 14. verses, Thou shalt not have in thy bag divers waights, a great & a small, thou shalt not have in thy house divers measures, a great & a small;
and Therefore the Lord gave a special Law to all that did follow trading in Israel, in Deuteronomy 25.15,16. that they should use no deceit in their weights and measures, in the 13. and 14. Verses, Thou shalt not have in thy bag diverse weights, a great & a small, thou shalt not have in thy house diverse measures, a great & a small;
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but thou shalt have a perfect and a just waight, a perfect and a just measure shalt thou have, that thy days may be lengthned in the Land which the Lord thy God giveth thee;
but thou shalt have a perfect and a just weight, a perfect and a just measure shalt thou have, that thy days may be lengthened in the Land which the Lord thy God gives thee;
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for all that do such things, and all that do unrighteously are an abomination unto the Lord thy God, which is not to be understood of divers sorts of waights,for all that do such things, and all that do unrighteously Are an abomination unto the Lord thy God, which is not to be understood of diverse sorts of weights,
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as pounds, ounces, ells, yards, &c. or of many of the same sort, if of the just size;
as pounds, ounces, Else, yards, etc. or of many of the same sort, if of the just size;
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but of divers waights of the same sort of an unjust and unequall size. And therefore beloved, take heed of unjust and false waights or measures, Micah 6.10. saies God there, Are there yet the Treasures of wickedness in the house of the wicked? (mony that is gotten by unjust waights & measures, are called the treasures of wickedness) and the scant measure that is abominable.
but of diverse weights of the same sort of an unjust and unequal size. And Therefore Beloved, take heed of unjust and false weights or measures, micah 6.10. Says God there, are there yet the Treasures of wickedness in the house of the wicked? (money that is got by unjust weights & measures, Are called the treasures of wickedness) and the scant measure that is abominable.
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4. You are to make conscience, not only that you do not speak falsly; but also that you do not speak equivocally.
4. You Are to make conscience, not only that you do not speak falsely; but also that you do not speak equivocally.
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It is an observatiō that one hath upon these words, let no man defraud his Brother, saies he;
It is an observation that one hath upon these words, let no man defraud his Brother, Says he;
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many Trades-men, though they will not lie, yet they will equivocate.
many Tradesmen, though they will not lie, yet they will equivocate.
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Many men to put off a Commodity, will have a partner, or some friend or other to bid them money for it,
Many men to put off a Commodity, will have a partner, or Some friend or other to bid them money for it,
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and then the next Customer they have forit, they will tell him that but even now such a man offered so much for it, to draw the buyer to give so much;
and then the next Customer they have forit, they will tell him that but even now such a man offered so much for it, to draw the buyer to give so much;
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And then they will say it cost me so much, when it may be, they had Commodities of a higher prise,
And then they will say it cost me so much, when it may be, they had Commodities of a higher prize,
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and greater value amongst them at the same rate, and perhaps they have a great deal of time allowed them for the payment,
and greater valve among them At the same rate, and perhaps they have a great deal of time allowed them for the payment,
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whereas the buyer payes ready mony; and many such like equivocations to deceive the world withall.
whereas the buyer pays ready money; and many such like equivocations to deceive the world withal.
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5. Do not in selling a Commodity, work upon the ignorance or simplicity of the man that comes to buy that Commodity of thee.
5. Do not in selling a Commodity, work upon the ignorance or simplicity of the man that comes to buy that Commodity of thee.
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If you perceive that he is unskilfull, rather use him the better then the worse, Zeph. 1.9. God threatneth to punish the young men that leap upon the threshold, and fill their Masters houses with violence and deceit, and so in 1. Thes. 4.6.
If you perceive that he is unskilful, rather use him the better then the Worse, Zephaniah 1.9. God threatens to Punish the young men that leap upon the threshold, and fill their Masters houses with violence and deceit, and so in 1. Thebes 4.6.
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saies the Apostle, let no man go beyond, or defraud his Brother in any matter, for the Lord is th• avenger of all such. So in 2 Pet. 2.3. the Apostle speaking there of corrupt teachers, saies he, through covetousness shall they with fained words make merchandise of you:
Says the Apostle, let no man go beyond, or defraud his Brother in any matter, for the Lord is th• avenger of all such. So in 2 Pet. 2.3. the Apostle speaking there of corrupt Teachers, Says he, through covetousness shall they with feigned words make merchandise of you:
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thus do false Tradesmen in their Shops.
thus do false Tradesmen in their Shops.
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It is a great sin for a man to work upon the ignorance of the buyer thereby to advance the price of a commodity.
It is a great since for a man to work upon the ignorance of the buyer thereby to advance the price of a commodity.
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6. Take heed you do not embase a commodity from its primitive and originall goodness and excellency, that so you may get the more by it.
6. Take heed you do not embase a commodity from its primitive and original Goodness and excellency, that so you may get the more by it.
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This the Scripture condemns in Amos 8.6. They sell the refuse of the wheat.
This the Scripture condemns in Amos 8.6. They fell the refuse of the wheat.
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The Corn-mongers would pick out the best grains, & then sell the refuse, which God reproves and condemns them for.
The Corn-mongers would pick out the best grains, & then fell the refuse, which God reproves and condemns them for.
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And this the Prophet alludes to in Esay 1.22. Thy silver is become drosse, thy wine mixt with water, they mingled wine with water, and drosse with filver;
And this the Prophet alludes to in Isaiah 1.22. Thy silver is become dross, thy wine mixed with water, they mingled wine with water, and dross with filver;
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the Scripture condemns the debasing a commodity from its primitive goodness, and yet to sell it at the full price and value of the best.
the Scripture condemns the debasing a commodity from its primitive Goodness, and yet to fell it At the full price and valve of the best.
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7. Be not amongst the first that shall raise the Market, and enhance the price of a commodity.
7. Be not among the First that shall raise the Market, and enhance the price of a commodity.
crd vbb xx p-acp dt ord cst vmb vvi dt n1, cc vvi dt n1 pp-f dt n1.
(40) sermon (DIV1)
1036
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This I hinted in the morning to be a very great miscarriage. In Prov. 11.26. He that withholdeth Corn the people shall curse hin;
This I hinted in the morning to be a very great miscarriage. In Curae 11.26. He that withholdeth Corn the people shall curse hin;
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(40) sermon (DIV1)
1036
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but be that selleth it the people shall bless him. but be that Selleth it the people shall bless him.
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(40) sermon (DIV1)
1036
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6360
It is a great oppression in a Common-wealth, for men to raise the price of corn, It is a great oppression in a Commonwealth, for men to raise the price of corn,
pn31 vbz dt j n1 p-acp dt n1, p-acp n2 pc-acp vvi dt n1 pp-f n1,
(40) sermon (DIV1)
1036
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or any other commodity, when there is no necessity of it.
or any other commodity, when there is no necessity of it.
cc d j-jn n1, c-crq pc-acp vbz dx n1 pp-f pn31.
(40) sermon (DIV1)
1036
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6362
8. Be not so eager and intent in selling your commodities, as not to content your selves to trade upon the six dayes of the week;
8. Be not so eager and intent in selling your commodities, as not to content your selves to trade upon the six days of the Week;
crd vbb xx av j cc n1 p-acp vvg po22 n2, c-acp xx pc-acp vvi po22 n2 pc-acp vvi p-acp dt crd n2 pp-f dt n1;
(40) sermon (DIV1)
1037
Page 79
6363
but you must sell upon the Sabbath-day too. Be not like those in Amos 8.5. that say, when will the new Moons be gone, that we may sell corn, and the Sabbath, that we may set forth wheat.
but you must fell upon the Sabbath-day too. Be not like those in Amos 8.5. that say, when will the new Moons be gone, that we may fell corn, and the Sabbath, that we may Set forth wheat.
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(40) sermon (DIV1)
1037
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These greedy covetous muck-worms were so bent upon their gains, that the six dayes of the week were not enough for them,
These greedy covetous muckworms were so bent upon their gains, that the six days of the Week were not enough for them,
d j j n2 vbdr av vvn p-acp po32 n2, cst dt crd n2 pp-f dt n1 vbdr xx av-d p-acp pno32,
(40) sermon (DIV1)
1037
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but they would sell upon the Sabbath too. Neh. 13.21.
but they would fell upon the Sabbath too. Neh 13.21.
cc-acp pns32 vmd vvi p-acp dt n1 av. np1 crd.
(40) sermon (DIV1)
1037
Page 79
6366
this is that which Nehemiah was so carefull to reform, when the Merchants came into Jerusalem to sell their commodities on the Sabbath-day, he testified against them, and contested with the Nobles of Judah,
this is that which Nehemiah was so careful to reform, when the Merchant's Come into Jerusalem to fell their commodities on the Sabbath-day, he testified against them, and contested with the Nobles of Judah,
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(40) sermon (DIV1)
1037
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6367
and said unto them, what evill thing is this that you do, and profane the Sabbath-day? and he told the Merchants and sellers of all kind of wares, that if they did so again, he would lay hands upon them:and said unto them, what evil thing is this that you do, and profane the Sabbath-day? and he told the Merchant's and sellers of all kind of wares, that if they did so again, he would lay hands upon them:
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(40) sermon (DIV1)
1037
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6368
so that from that time forth they cam no more on the Sabbath.
so that from that time forth they cam no more on the Sabbath.
av cst p-acp d n1 av pns32 vvd dx dc p-acp dt n1.
(40) sermon (DIV1)
1037
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6369
This condemns your common tipling-houses, and small retail Trades, that make nothing of selling small trifling things upon this day, which is a great sin.
This condemns your Common tippling-houses, and small retail Trades, that make nothing of selling small trifling things upon this day, which is a great since.
np1 vvz po22 j n2, cc j n1 n2, cst vvb pix pp-f vvg j j-vvg n2 p-acp d n1, r-crq vbz dt j n1.
(40) sermon (DIV1)
1037
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9. When your cozenage and unjust dealings in your sellings are found out and discovered, do not justifie your selves in your deceit.
9. When your cozenage and unjust dealings in your sellings Are found out and discovered, do not justify your selves in your deceit.
crd c-crq po22 n1 cc j n2-vvg p-acp po22 n2 vbr vvn av cc vvn, vdb xx vvi po22 n2 p-acp po22 n1.
(40) sermon (DIV1)
1038
Page 79
6371
Many men, if you come and tell them, that they sell dearer then others, they will not be perswaded to it,
Many men, if you come and tell them, that they fell Dearer then Others, they will not be persuaded to it,
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(40) sermon (DIV1)
1038
Page 79
6372
or if you tell them the commodity you bought of them, is not good, they will say it is as good as can be afforded of the price, like those in Hosea 12.7.
or if you tell them the commodity you bought of them, is not good, they will say it is as good as can be afforded of the price, like those in Hosea 12.7.
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(40) sermon (DIV1)
1038
Page 79
6373
Ephraim is a Merchant, the ballances of deceit are in his hand, he loveth to oppress, Ephraim is a Merchant, the balances of deceit Are in his hand, he loves to oppress,
np1 vbz dt n1, dt n2 pp-f n1 vbr p-acp po31 n1, pns31 vvz pc-acp vvi,
(40) sermon (DIV1)
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Page 79
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yet he saies, I am become rich, I have found me out substance, and in all my labours they shall find no iniquity in me; that were sin. yet he Says, I am become rich, I have found me out substance, and in all my labours they shall find no iniquity in me; that were since.
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(40) sermon (DIV1)
1038
Page 79
6375
Though the ballances of deceit were in his hand, yet saies he, none can accuse me of sin or iniquity in my dealings.
Though the balances of deceit were in his hand, yet Says he, none can accuse me of since or iniquity in my dealings.
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(40) sermon (DIV1)
1038
Page 79
6376
10. Do not sell those Commodities that are not vendible, nor fit to be sold. As first,
10. Do not fell those Commodities that Are not vendible, nor fit to be sold. As First,
crd vdb xx vvi d n2 cst vbr xx j, ccx j pc-acp vbi vvn. p-acp ord,
(40) sermon (DIV1)
1039
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6377
1. Spirituall things they are not to be sold;
1. Spiritual things they Are not to be sold;
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(40) sermon (DIV1)
1040
Page 79
6378
Simon Magus when he would have purchased the gift of the Holy Ghost with money, saies the Apostle, go thy way,Simon Magus when he would have purchased the gift of the Holy Ghost with money, Says the Apostle, go thy Way,
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(40) sermon (DIV1)
1040
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6379
and thy money porish with thee. 2. And so monuments of Idolatry, Crucifixes, Images, Beads, Conjuring Books, and the like:
and thy money porish with thee. 2. And so monuments of Idolatry, Crucifixes, Images, Beads, Conjuring Books, and the like:
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(40) sermon (DIV1)
1040
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these are not fit to be sold, Act. 19. Many of them that used curious arts, came and brought their Books and burnt them,
these Are not fit to be sold, Act. 19. Many of them that used curious arts, Come and brought their Books and burned them,
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(40) sermon (DIV1)
1041
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and the price of them was valued to be 50000. peeces of silver. These books here spoken of were Conjuring-books,and the price of them was valued to be 50000. Pieces of silver. These books Here spoken of were Conjuring-books,
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(40) sermon (DIV1)
1041
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6382
and though they were of so great value, yet they would not sell them, but burnt them.
and though they were of so great valve, yet they would not fell them, but burned them.
cc cs pns32 vbdr pp-f av j n1, av pns32 vmd xx vvi pno32, cc-acp vvd pno32.
(40) sermon (DIV1)
1041
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6383
3. Do not sell men for slaves, Deut. 24.7.
3. Do not fell men for slaves, Deuteronomy 24.7.
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(40) sermon (DIV1)
1042
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6384
If a man be found stealing any of his Brethren, the Children of Israel, and maketh merchandize of him, If a man be found stealing any of his Brothers, the Children of Israel, and makes merchandise of him,
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(40) sermon (DIV1)
1042
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6385
or selleth him, then that thief shall die, and you shall put away evill from you. or Selleth him, then that thief shall die, and you shall put away evil from you.
cc vvz pno31, cs d n1 vmb vvi, cc pn22 vmb vvi av j-jn p-acp pn22.
(40) sermon (DIV1)
1042
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6386
4. (And again) you must not sell your self as Ahab did, to work wickedness,
4. (And again) you must not fell your self as Ahab did, to work wickedness,
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(40) sermon (DIV1)
1043
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and thus witches sell themselves to the Devill, to be his Servants; and thus do all licencious and loose livers.
and thus Witches fell themselves to the devil, to be his Servants; and thus do all licentious and lose livers.
cc av n2 vvb px32 p-acp dt n1, pc-acp vbi po31 n2; cc av vdb d j cc j n2.
(40) sermon (DIV1)
1043
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6388
Remember beloved, you are not your own;
remember Beloved, you Are not your own;
np1 vvn, pn22 vbr xx po22 d;
(40) sermon (DIV1)
1043
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6389
but are bought with a price, even with the precious blood of Jesus Christ, and therefore you must glorifie God in your soules and bodies that are his. but Are bought with a price, even with the precious blood of jesus christ, and Therefore you must Glorify God in your Souls and bodies that Are his.
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(40) sermon (DIV1)
1043
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6390
5. You must not sell stollen goods, these are not saleable: as men should not buy, so neither should they sell stollen goods.
5. You must not fell stolen goods, these Are not saleable: as men should not buy, so neither should they fell stolen goods.
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(40) sermon (DIV1)
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And 6. You must not sell any thing that cannot be made use of, without sin,
And 6. You must not fell any thing that cannot be made use of, without since,
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(40) sermon (DIV1)
1045
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6392
as stuff to paint faces with, and such like:
as stuff to paint faces with, and such like:
c-acp n1 pc-acp vvi n2 p-acp, cc d av-j:
(40) sermon (DIV1)
1045
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6393
It is true, a man may sell those things that accidentally may be sinfull in the using of it;
It is true, a man may fell those things that accidentally may be sinful in the using of it;
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(40) sermon (DIV1)
1045
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6394
but we must not sell such things as are only for sinfull uses.
but we must not fell such things as Are only for sinful uses.
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(40) sermon (DIV1)
1045
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6395
And thus I have done with these ten particulars, wherein you must not transgress Scripture Rules in selling.
And thus I have done with these ten particulars, wherein you must not transgress Scripture Rules in selling.
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(40) sermon (DIV1)
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I shall now handle some cases of conscience touching trading, and commerce in the world.I shall now handle Some cases of conscience touching trading, and commerce in the world.
pns11 vmb av vvi d n2 pp-f n1 vvg n-vvg, cc n1 p-acp dt n1.
(40) sermon (DIV1)
1047
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6397
As first, the buyer may say, How shall I know when I buy a Commodity too cheap? and the seller may say,
As First, the buyer may say, How shall I know when I buy a Commodity too cheap? and the seller may say,
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(40) sermon (DIV1)
1048
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How shall I know when I sell a Commodity too dear?
How shall I know when I fell a Commodity too dear?
q-crq vmb pns11 vvi c-crq pns11 vvb dt n1 av j-jn?
(40) sermon (DIV1)
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6399
I answer, that though it is true, the Scripture is not express, how much you should get,
I answer, that though it is true, the Scripture is not express, how much you should get,
pns11 vvb, cst cs pn31 vbz j, dt n1 vbz xx j, c-crq av-d pn22 vmd vvi,
(40) sermon (DIV1)
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whether a peny, or two pence, or 3. or 4. more or lesse, in a shilling:
whither a penny, or two pence, or 3. or 4. more or less, in a shilling:
cs dt n1, cc crd n2, cc crd cc crd dc cc av-dc, p-acp dt n1:
(40) sermon (DIV1)
1049
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yet your gains ought to be no more then what is ordinarily gotten in such Commodities, by men of your own Trade:
yet your gains ought to be no more then what is ordinarily got in such Commodities, by men of your own Trade:
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(40) sermon (DIV1)
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6402
as the Market goes, and as ordinarily things are valued in the place where you dwell, those rates you ought to take.
as the Market Goes, and as ordinarily things Are valued in the place where you dwell, those rates you ought to take.
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(40) sermon (DIV1)
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2. Sell as those men do, that are most conscientious in their wayes, as far as they go you may go.
2. Sell as those men do, that Are most conscientious in their ways, as Far as they go you may go.
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(40) sermon (DIV1)
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But may not a man in some cases sell a Commodity for more then it is worth?
But may not a man in Some cases fell a Commodity for more then it is worth?
cc-acp vmb xx dt n1 p-acp d n2 vvi dt n1 p-acp dc cs pn31 vbz j?
(40) sermon (DIV1)
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In some extraordinary cases it is lawfull: In Some extraordinary cases it is lawful:
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(40) sermon (DIV1)
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as first in this case, as suppose a man hath a quantity of goods by him,
as First in this case, as suppose a man hath a quantity of goods by him,
c-acp ord p-acp d n1, c-acp vvb dt n1 vhz dt n1 pp-f n2-j p-acp pno31,
(40) sermon (DIV1)
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6407
and God by his providence orders it so, that that place where he dwells be besieged,
and God by his providence order it so, that that place where he dwells be besieged,
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(40) sermon (DIV1)
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6408
so that those Commodities, are very scarce, in this case he may warrantably advance his price:
so that those Commodities, Are very scarce, in this case he may warrantably advance his price:
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(40) sermon (DIV1)
1052
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6409
thus it was in the Siege of Samaria, an Asses head, and Doves dung were sold for a great price,
thus it was in the Siege of Samaria, an Asses head, and Dove dung were sold for a great price,
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(40) sermon (DIV1)
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whereas before they were worth nothing; but when the occasion is removed, the Commodity must fall to its former price again.
whereas before they were worth nothing; but when the occasion is removed, the Commodity must fallen to its former price again.
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(40) sermon (DIV1)
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2. If a man be sollicited and importun'd to sell a commodity which he is unwilling to part withall,
2. If a man be solicited and importuned to fell a commodity which he is unwilling to part withal,
crd cs dt n1 vbi vvn cc vvn pc-acp vvi dt n1 r-crq pns31 vbz j pc-acp vvi av,
(40) sermon (DIV1)
1053
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6412
and cannot well spare without dammage to himself;
and cannot well spare without damage to himself;
cc vmbx av vvi p-acp n1 p-acp px31;
(40) sermon (DIV1)
1053
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6413
yet being overcome with importunity, is content to let his neighbour have it, in that case he may take more for it then it is worth;
yet being overcome with importunity, is content to let his neighbour have it, in that case he may take more for it then it is worth;
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(40) sermon (DIV1)
1053
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6414
but in a usuall and ordinary way of Trade, it is a sin to take more then is the common custom of the place to give.
but in a usual and ordinary Way of Trade, it is a since to take more then is the Common custom of the place to give.
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(40) sermon (DIV1)
1053
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6415
3. Whether if a man sells a Commodity for time, is he bound to sell it as cheap as if he sold it for ready mony.
3. Whither if a man sells a Commodity for time, is he bound to fell it as cheap as if he sold it for ready money.
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(40) sermon (DIV1)
1054
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6416
Mr. Perkins in his first Volum upon the eighth Commandement determines the case, and conceives it to be a sin to sell dearer for time, then for ready money; Mr. Perkins in his First Volum upon the eighth Commandment determines the case, and conceives it to be a since to fell Dearer for time, then for ready money;
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(40) sermon (DIV1)
1055
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but certainly, this opinion is not consistent with the Rules of reason, and therefore I shall give you my judgement in this particular.
but Certainly, this opinion is not consistent with the Rules of reason, and Therefore I shall give you my judgement in this particular.
cc-acp av-j, d n1 vbz xx j p-acp dt n2 pp-f n1, cc av pns11 vmb vvi pn22 po11 n1 p-acp d j.
(40) sermon (DIV1)
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6418
1. Then I conceive it no breach of equity in trading, to take the more for a commodity if the man that buyes it requires time for the payment of it,
1. Then I conceive it no breach of equity in trading, to take the more for a commodity if the man that buys it requires time for the payment of it,
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(40) sermon (DIV1)
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6419
then if he paid ready mony;
then if he paid ready money;
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(40) sermon (DIV1)
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6420
and my reason is this, because the parting with a Commodity without money, is a dammage and hinderance to the seller;
and my reason is this, Because the parting with a Commodity without money, is a damage and hindrance to the seller;
cc po11 n1 vbz d, c-acp dt n-vvg p-acp dt n1 p-acp n1, vbz dt n1 cc n1 p-acp dt n1;
(40) sermon (DIV1)
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and therefore he may lawfully take more, as in Levit. 25.14,15. saies God there, if thou buyest ought of thy Neighbour, or sellest ought to thy Neighbour, you shall not oppress one another;
and Therefore he may lawfully take more, as in Levit. 25.14,15. Says God there, if thou buyest ought of thy Neighbour, or sellest ought to thy Neighbour, you shall not oppress one Another;
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(40) sermon (DIV1)
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but according to the multitude of years thou shalt increas the price thereof and according to the fewness of years, thou shalt diminish the price of it. but according to the multitude of Years thou shalt increase the price thereof and according to the fewness of Years, thou shalt diminish the price of it.
cc-acp vvg p-acp dt n1 pp-f n2 pns21 vm2 vvi dt n1 av cc vvg p-acp dt n1 pp-f n2, pns21 vm2 vvi dt n1 pp-f pn31.
(40) sermon (DIV1)
1056
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The case here is the same, if you sell your commodity for a tearm of years,
The case Here is the same, if you fell your commodity for a term of Years,
dt n1 av vbz dt d, cs pn22 vvb po22 n1 p-acp dt vvi pp-f n2,
(40) sermon (DIV1)
1056
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6424
before you have your money, you may sell it for the more, and if for ready money, you ought to take the lesse for it.
before you have your money, you may fell it for the more, and if for ready money, you ought to take the less for it.
c-acp pn22 vhb po22 n1, pn22 vmb vvi pn31 p-acp dt av-dc, cc cs p-acp j n1, pn22 vmd pc-acp vvi dt av-dc p-acp pn31.
(40) sermon (DIV1)
1056
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Ahab would not take away Naboths Vineyard from him;Ahab would not take away Naboth's Vineyard from him;
np1 vmd xx vvi av n2 n1 p-acp pno31;
(40) sermon (DIV1)
1056
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6426
but saies he, if thou wilt let me have it, I will either give thee the worth of it in money, but Says he, if thou wilt let me have it, I will either give thee the worth of it in money,
p-acp vvz pns31, cs pns21 vm2 vvi pno11 vhi pn31, pns11 vmb av-d vvi pno21 dt n1 pp-f pn31 p-acp n1,
(40) sermon (DIV1)
1056
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6427
or else a better Vineyard for it. or Else a better Vineyard for it.
cc av dt jc n1 p-acp pn31.
(40) sermon (DIV1)
1056
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6428
Mark here, if he had taken ready mony, he should have had but the worth of it;
Mark Here, if he had taken ready money, he should have had but the worth of it;
vvb av, cs pns31 vhd vvn j n1, pns31 vmd vhi vhn p-acp dt n1 pp-f pn31;
(40) sermon (DIV1)
1056
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6429
but if he would not take mony, he was to have a better thing, a better Vineyard for it.
but if he would not take money, he was to have a better thing, a better Vineyard for it.
cc-acp cs pns31 vmd xx vvi n1, pns31 vbds pc-acp vhi dt jc n1, dt jc n1 p-acp pn31.
(40) sermon (DIV1)
1056
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6430
So that I cannot see any thing in Scripture, whereby this is inconsistent with the Rules of equity;
So that I cannot see any thing in Scripture, whereby this is inconsistent with the Rules of equity;
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(40) sermon (DIV1)
1056
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6431
for a man to take a little more for a commodity then it is worth, because he hath not money in hand for it.
for a man to take a little more for a commodity then it is worth, Because he hath not money in hand for it.
p-acp dt n1 pc-acp vvi dt j av-dc p-acp dt n1 cs pn31 vbz j, c-acp pns31 vhz xx n1 p-acp n1 p-acp pn31.
(40) sermon (DIV1)
1056
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6432
But yet you must not work upon a poor mans necessity in this case, and you must be sure, never to take more then what your dammage amounts to by the forbearance of your money so long.
But yet you must not work upon a poor men necessity in this case, and you must be sure, never to take more then what your damage amounts to by the forbearance of your money so long.
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(40) sermon (DIV1)
1056
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6433
Q. 3. If a man hath sold a commodity, and the buyer be not able to pay him in money, Q. 3. If a man hath sold a commodity, and the buyer be not able to pay him in money,
np1 crd cs dt n1 vhz vvn dt n1, cc dt n1 vbb xx j pc-acp vvi pno31 p-acp n1,
(40) sermon (DIV1)
1057
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6434
whether may the seller in that case, lawfully take a pawn or a pledge to secure the debt?
whither may the seller in that case, lawfully take a pawn or a pledge to secure the debt?
cs vmb dt n1 p-acp d n1, av-j vvb dt n1 cc dt n1 pc-acp vvi dt n1?
(40) sermon (DIV1)
1057
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6435
Answ. God does allow a man to take a pledge in such a case to secure his debt, as in Deut. 24.10,11,12. when thou dost lend thy Brother any thing, thou shalt not go into his house to fetch his pledge; Answer God does allow a man to take a pledge in such a case to secure his debt, as in Deuteronomy 24.10,11,12. when thou dost lend thy Brother any thing, thou shalt not go into his house to fetch his pledge;
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(40) sermon (DIV1)
1058
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6436
but the man to whom thou dost lend, shall bring out the pledge unto thee. It is lawfull for a man to take a pledge; but the man to whom thou dost lend, shall bring out the pledge unto thee. It is lawful for a man to take a pledge;
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(40) sermon (DIV1)
1058
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6437
but he must not go into the mans house to take it himself, but his debtor must bring it out to him, that which he can best spare, till he can make payment of the money:
but he must not go into the men house to take it himself, but his debtor must bring it out to him, that which he can best spare, till he can make payment of the money:
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(40) sermon (DIV1)
1058
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6438
but yet the Lord does forbid the taking of a mans apparell for a pledge, or the nether Milstone,
but yet the Lord does forbid the taking of a men apparel for a pledge, or the neither Millstone,
cc-acp av dt n1 vdz vvi dt n-vvg pp-f dt ng1 n1 p-acp dt n1, cc dt j n1,
(40) sermon (DIV1)
1058
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6439
if a poor man hath no more Clothes but what he hath upon his back, it is cruelty to take them,
if a poor man hath no more Clothes but what he hath upon his back, it is cruelty to take them,
cs dt j n1 vhz dx dc n2 p-acp r-crq pns31 vhz p-acp po31 n1, pn31 vbz n1 pc-acp vvi pno32,
(40) sermon (DIV1)
1058
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6440
or to take a Mil-stone, or any thing whereby the man gets his living, this is a sin;
or to take a Millstone, or any thing whereby the man gets his living, this is a since;
cc pc-acp vvi dt n1, cc d n1 c-crq dt n1 vvz po31 n-vvg, d vbz dt n1;
(40) sermon (DIV1)
1058
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but he must take that which his debtor can best spare till he pay the money:
but he must take that which his debtor can best spare till he pay the money:
cc-acp pns31 vmb vvi d r-crq po31 n1 vmb av-js vvi c-acp pns31 vvb dt n1:
(40) sermon (DIV1)
1058
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6442
so that pledges are lawfull to be taken by the Creditor, in case the man is able to spare it without any prejudice to his life or livelihood.
so that pledges Are lawful to be taken by the Creditor, in case the man is able to spare it without any prejudice to his life or livelihood.
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(40) sermon (DIV1)
1058
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6443
If a man hath sold a Commodity, and his debtor make no conscience of paying him for it, If a man hath sold a Commodity, and his debtor make no conscience of paying him for it,
cs dt n1 vhz vvn dt n1, cc po31 n1 vvi dx n1 pp-f vvg pno31 p-acp pn31,
(40) sermon (DIV1)
1059
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whether in such a case is it lawfull to arrest that man for his money, and go to law with him?
whither in such a case is it lawful to arrest that man for his money, and go to law with him?
cs p-acp d dt n1 vbz pn31 j pc-acp vvi d n1 p-acp po31 n1, cc vvi p-acp n1 p-acp pno31?
(40) sermon (DIV1)
1059
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6445
Answ. If a man be unable to pay what he owes, and is thus disinabled, not through his own neglect or ill husbandry,Answer If a man be unable to pay what he owes, and is thus disenabled, not through his own neglect or ill Husbandry,
np1 cs dt n1 vbi j pc-acp vvi r-crq pns31 vvz, cc vbz av vvn, xx p-acp po31 d n1 cc j-jn n1,
(40) sermon (DIV1)
1060
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but by the hand of God, if the man hath been laborious and industrious in his Calling,
but by the hand of God, if the man hath been laborious and Industria in his Calling,
cc-acp p-acp dt n1 pp-f np1, cs dt n1 vhz vbn j cc j p-acp po31 vvg,
(40) sermon (DIV1)
1060
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6447
and yet through the providence of God is fallen to decay, and declined in his estate, it is inconsistent with equity to be rigorous with such a man,
and yet through the providence of God is fallen to decay, and declined in his estate, it is inconsistent with equity to be rigorous with such a man,
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(40) sermon (DIV1)
1060
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or throw him into prison for this mony;
or throw him into prison for this money;
cc vvb pno31 p-acp n1 p-acp d n1;
(40) sermon (DIV1)
1060
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6449
but if a man hath spent his Estate prodigally, or in case he be able to pay his debts,
but if a man hath spent his Estate prodigally, or in case he be able to pay his debts,
cc-acp cs dt n1 vhz vvn po31 n1 av-jn, cc p-acp n1 pns31 vbb j pc-acp vvi po31 n2,
(40) sermon (DIV1)
1060
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and yet will not, then it is lawfull for a man to arrest, and cast such a man into prison,
and yet will not, then it is lawful for a man to arrest, and cast such a man into prison,
cc av vmb xx, cs pn31 vbz j p-acp dt n1 pc-acp vvi, cc vvd d dt n1 p-acp n1,
(40) sermon (DIV1)
1060
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6451
and use the best means he can to procure it. But where nothing is to be had, there must be a forbearance of the debt,
and use the best means he can to procure it. But where nothing is to be had, there must be a forbearance of the debt,
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(40) sermon (DIV1)
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like the Creditor that Christ speaks of, Luke 7.42. who had two debtors, the one owed him five hundred pence, and the other fifty,
like the Creditor that christ speaks of, Lycia 7.42. who had two debtors, the one owed him five hundred pence, and the other fifty,
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(40) sermon (DIV1)
1060
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and when they had nothing to pay, he frankly for gave them both. If a man be brought to decay in his Estate by the hand of God,and when they had nothing to pay, he frankly for gave them both. If a man be brought to decay in his Estate by the hand of God,
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(40) sermon (DIV1)
1060
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and is not able to bring the yeer about, or to pay any of his debts, it is cruelty to be extream with such a man,
and is not able to bring the year about, or to pay any of his debts, it is cruelty to be extreme with such a man,
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(40) sermon (DIV1)
1060
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or throw him into prison when he is unable to pay:
or throw him into prison when he is unable to pay:
cc vvb pno31 p-acp n1 c-crq pns31 vbz j pc-acp vvi:
(40) sermon (DIV1)
1060
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6456
but if a man be idle and does not follow his Calling, or hath spent his Estate by prodigality, and Company-keeping, or the like.
but if a man be idle and does not follow his Calling, or hath spent his Estate by prodigality, and Company-keeping, or the like.
cc-acp cs dt n1 vbi j cc vdz xx vvi po31 vvg, cc vhz vvn po31 n1 p-acp n1, cc j, cc dt j.
(40) sermon (DIV1)
1060
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Or if he have a concealed Estate, and be able to pay, and will not, in such cases as these, it is lawfull to arrest or imprison,
Or if he have a concealed Estate, and be able to pay, and will not, in such cases as these, it is lawful to arrest or imprison,
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(40) sermon (DIV1)
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or take any other lawfull course to regain his debt;
or take any other lawful course to regain his debt;
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(40) sermon (DIV1)
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6459
for if God requires and commands that men should pay their debts, certainly he does allow that men should take any lawfull course to recover what is due to them,
for if God requires and commands that men should pay their debts, Certainly he does allow that men should take any lawful course to recover what is due to them,
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(40) sermon (DIV1)
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when they can get it by fair means; but God doth command men to pay their debts, Rom. 13.8. saies the Apostle, owe nothing to any man, and therefore it is lawfull for a man to use means to recover what is due to him.
when they can get it by fair means; but God does command men to pay their debts, Rom. 13.8. Says the Apostle, owe nothing to any man, and Therefore it is lawful for a man to use means to recover what is due to him.
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(40) sermon (DIV1)
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And thus I have done with the Doctrinal part of this point. The use that I shall make of all that hath been said concerning.
And thus I have done with the Doctrinal part of this point. The use that I shall make of all that hath been said Concerning.
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(40) sermon (DIV1)
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6462
you that are Tradesmen in the world, shall be only by way of caution, to take off a misconceit that is fastned in the minds of many of you, that if you do conform your selves to Scripture-Rules,
you that Are Tradesmen in the world, shall be only by Way of caution, to take off a misconceit that is fastened in the minds of many of you, that if you do conform your selves to Scriptural rules,
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(40) sermon (DIV1)
1061
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and do not now and then deal indirectly in your Trades, you shall never get an Estate,
and do not now and then deal indirectly in your Trades, you shall never get an Estate,
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(40) sermon (DIV1)
1061
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and grow rich, it is a common Proverb amongst some men, that plain dealing is good,
and grow rich, it is a Common Proverb among Some men, that plain dealing is good,
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(40) sermon (DIV1)
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but he that useth it shall die a Beggar, which is a most false and diabolicall speech;but he that uses it shall die a Beggar, which is a most false and diabolical speech;
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(40) sermon (DIV1)
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for plain dealing and conscienciousness in a mans actions, is the ready way to be rich, Prov. 10. The blessing of the Lord maketh rich,
for plain dealing and conscientiousness in a men actions, is the ready Way to be rich, Curae 10. The blessing of the Lord makes rich,
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(40) sermon (DIV1)
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and he addeth no sorrow with it: and he adds no sorrow with it:
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(40) sermon (DIV1)
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but the great Estates of wicked men, are purchased and possessed with a great deal of trouble and vexation,
but the great Estates of wicked men, Are purchased and possessed with a great deal of trouble and vexation,
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(40) sermon (DIV1)
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and accusations of conscience, and many a man may look back upon his thousands that he hath gotten in a few years,
and accusations of conscience, and many a man may look back upon his thousands that he hath got in a few Years,
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(40) sermon (DIV1)
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and say of these riches, that they are but the fruit of his cozenage and sin,
and say of these riches, that they Are but the fruit of his cozenage and since,
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(40) sermon (DIV1)
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and the price of his soul.
and the price of his soul.
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(40) sermon (DIV1)
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And therefore beloved, I beseech you in the fear of God, take heed of oppression and deceit in your tradings;
And Therefore Beloved, I beseech you in the Fear of God, take heed of oppression and deceit in your tradings;
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(40) sermon (DIV1)
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do not say plain dealing will make you die a begger; for it is the only way to be rich:
do not say plain dealing will make you die a beggar; for it is the only Way to be rich:
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(40) sermon (DIV1)
1061
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let the word of God be your Rule in all your actions, that having his blessing upon your endeavours, you may purchase an estate,
let the word of God be your Rule in all your actions, that having his blessing upon your endeavours, you may purchase an estate,
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(40) sermon (DIV1)
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and have no sorrow added to it.
and have no sorrow added to it.
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(40) sermon (DIV1)
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SERM. X. 1 Cor. 7 30. — And they that buy as though they possessed not.
SERMON. X. 1 Cor. 7 30. — And they that buy as though they possessed not.
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(41) sermon (DIV1)
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THere is yet one point more, that this clause, (and they that buy as though they possessed not) will afford, which is this.
THere is yet one point more, that this clause, (and they that buy as though they possessed not) will afford, which is this.
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(41) sermon (DIV1)
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Doct. That the possessing and laying up an Estate by trading, is not disallowed by God.
Doct. That the possessing and laying up an Estate by trading, is not disallowed by God.
np1 cst dt n-vvg cc vvg a-acp dt n1 p-acp n-vvg, vbz xx vvn p-acp np1.
(41) sermon (DIV1)
1063
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An Estate and possession in the world is allowed by God, and therefore in old time, the best men were likewise the richest men,
an Estate and possession in the world is allowed by God, and Therefore in old time, the best men were likewise the Richest men,
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(41) sermon (DIV1)
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as Abraham, and Jacob, and David, &c. But I am unwilling to insist upon so generall a Doctrine,
as Abraham, and Jacob, and David, etc. But I am unwilling to insist upon so general a Doctrine,
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(41) sermon (DIV1)
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and had rather handle the words more particularly.
and had rather handle the words more particularly.
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(41) sermon (DIV1)
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And they that buy as though they possessed not, that is, when a man has gotten an Estate by buying and selling, he should carry such an indifferent affection towards it,And they that buy as though they possessed not, that is, when a man has got an Estate by buying and selling, he should carry such an indifferent affection towards it,
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(41) sermon (DIV1)
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as if he had gotten nothing at all, from whence note this Doctrine.
as if he had got nothing At all, from whence note this Doctrine.
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(41) sermon (DIV1)
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That Christians should take a great deal of heed, that they do not place an immoderate affection upon the Estates and possessions they have got by buying and selling. That Christians should take a great deal of heed, that they do not place an immoderate affection upon the Estates and possessions they have god by buying and selling.
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(41) sermon (DIV1)
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And they that buy as though they possessed not, In Psal. 62.10. saies David, If riches increase, set not your hearts upon them.
And they that buy as though they possessed not, In Psalm 62.10. Says David, If riches increase, Set not your hearts upon them.
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(41) sermon (DIV1)
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Many men do not only possess wealth, but their wealth possesseth them, and takes up all their time and strength,
Many men do not only possess wealth, but their wealth Possesses them, and Takes up all their time and strength,
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and thoughts, and their hearts too, you may possess wealth, but wealth must not possess you:
and thoughts, and their hearts too, you may possess wealth, but wealth must not possess you:
cc n2, cc po32 n2 av, pn22 vmb vvi n1, cc-acp n1 vmb xx vvi pn22:
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If your rickes do increase, yet you must not set your hearts upon them. Job cleares himself in this case, Job 25.31. saies he, If I rejoyced because my wealth was great, and because my hand had gotten much, let God do so and so to me. If your ricks do increase, yet you must not Set your hearts upon them. Job clears himself in this case, Job 25.31. Says he, If I rejoiced Because my wealth was great, and Because my hand had got much, let God do so and so to me.
cs po22 n2 vdb vvi, av pn22 vmb xx vvi po22 n2 p-acp pno32. np1 vvz px31 p-acp d n1, n1 crd. vvz pns31, cs pns11 vvd c-acp po11 n1 vbds j, cc c-acp po11 n1 vhd vvn av-d, vvb np1 vdb av cc av p-acp pno11.
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In the prosecution of this Doctrine, I shall handle these two Queries.
In the prosecution of this Doctrine, I shall handle these two Queries.
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Qu. When do Christians place an excessive or immoderate affection upon the Estates and possessions they have gotten by their Trades?Qu. When do Christians place an excessive or immoderate affection upon the Estates and possessions they have got by their Trades?
n1 c-crq vdb np1 n1 dt j cc j n1 p-acp dt n2 cc n2 pns32 vhb vvn p-acp po32 n2?
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2. Why Christians should be so carefull, that they do not place an immoderate affection upon the riches and wealth that they have gotten?
2. Why Christians should be so careful, that they do not place an immoderate affection upon the riches and wealth that they have got?
crd q-crq np1 vmd vbi av j, cst pns32 vdb xx vvi dt j n1 p-acp dt n2 cc n1 cst pns32 vhb vvn?
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First, When may Christians be said to place an immoderate affection upon their possessions? Answ. I shall give it you in these 5. or 6. Demonstrations. As
First, When may Christians be said to place an immoderate affection upon their possessions? Answer I shall give it you in these 5. or 6. Demonstrations. As
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1. You then place an excessive affection upon your Estate in the world, when your earnest endeavours and pursuit after worldly wealth does take you off from all serious endeavours after spirituall things.
1. You then place an excessive affection upon your Estate in the world, when your earnest endeavours and pursuit After worldly wealth does take you off from all serious endeavours After spiritual things.
crd pn22 av vvi dt j n1 p-acp po22 n1 p-acp dt n1, c-crq po22 j n2 cc n1 p-acp j n1 vdz vvi pn22 a-acp p-acp d j n2 p-acp j n2.
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And thus it was immoderate in those Tradesmen mentioned in Mat. 22.5.
And thus it was immoderate in those Tradesmen mentioned in Mathew 22.5.
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that when a great King had invited them to a marriage feast, and sent forth his Servants to tell those that were bidden, that all things were ready and prepared for them, they made light of it,
that when a great King had invited them to a marriage feast, and sent forth his Servants to tell those that were bidden, that all things were ready and prepared for them, they made Light of it,
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and went their wayes, one to his Farme, another to his Merchandize, and would not come:and went their ways, one to his Farm, Another to his Merchandise, and would not come:
cc vvd po32 n2, pi p-acp po31 n1, j-jn p-acp po31 n1, cc vmd xx vvi:
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when men are so bent upon their gain, and have their hearts so taken up with the world, that they are quite taken off from all spirituall duties,
when men Are so bent upon their gain, and have their hearts so taken up with the world, that they Are quite taken off from all spiritual duties,
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(41) sermon (DIV1)
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when it is with them, as with the young man in the Gospel, that when Christ told him, that if be would be perfect, he must sell all he had,
when it is with them, as with the young man in the Gospel, that when christ told him, that if be would be perfect, he must fell all he had,
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(41) sermon (DIV1)
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and give it to the poor, he went away sorrowfull; for he had great possessions: and give it to the poor, he went away sorrowful; for he had great possessions:
cc vvb pn31 p-acp dt j, pns31 vvd av j; c-acp pns31 vhd j n2:
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this is a sign their hearts are too much glewed to the things of the world, Luke 10.42.
this is a Signen their hearts Are too much glued to the things of the world, Lycia 10.42.
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when Martha was cumbred about many things of the world, though these were expressions of her love to Christ,
when Martha was cumbered about many things of the world, though these were expressions of her love to christ,
q-crq np1 vbds vvn p-acp d n2 pp-f dt n1, cs d vbdr n2 pp-f po31 n1 p-acp np1,
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yet because she did neglect giving attendance in hearing Ghrists voice, he told her, that she was troubled about many things;
yet Because she did neglect giving attendance in hearing Ghrists voice, he told her, that she was troubled about many things;
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but one thing was necessary, and Mary had chosen the better part that should not be taken from her. but one thing was necessary, and Marry had chosen the better part that should not be taken from her.
cc-acp crd n1 vbds j, cc vvi vhd vvn dt jc n1 cst vmd xx vbi vvn p-acp pno31.
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When your following Trades takes you off, that you never read the word, or pray in your Families,
When your following Trades Takes you off, that you never read the word, or pray in your Families,
c-crq po22 j-vvg n2 vvz pn22 a-acp, cst pn22 av-x vvi dt n1, cc vvb p-acp po22 n2,
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or Closet, then is your affection to the world immoderate.
or Closet, then is your affection to the world immoderate.
cc n1, av vbz po22 n1 p-acp dt n1 j.
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2. When your tradings and affairs in the world does so take up your hearts, that you cannot take that ordinary refreshment and comfort that God allows you in the blessings you enjoy,
2. When your tradings and affairs in the world does so take up your hearts, that you cannot take that ordinary refreshment and Comfort that God allows you in the blessings you enjoy,
crd c-crq po22 n2 cc n2 p-acp dt n1 vdz av vvi a-acp po22 n2, cst pn22 vmbx vvi d j n1 cc n1 cst np1 vvz pn22 p-acp dt n2 pn22 vvb,
(41) sermon (DIV1)
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then you place inordinate affections upon the things of the world, Eccles. 5.12. The sleep of a labouring man is sweet;
then you place inordinate affections upon the things of the world, Eccles. 5.12. The sleep of a labouring man is sweet;
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but the abundance of the rich will not suffer him to sleep. but the abundance of the rich will not suffer him to sleep.
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When men are so possessed, and taken up with the affairs of the world, that either for care of getting, fear of losing,
When men Are so possessed, and taken up with the affairs of the world, that either for care of getting, Fear of losing,
c-crq n2 vbr av vvn, cc vvn a-acp p-acp dt n2 pp-f dt n1, cst d p-acp n1 pp-f vvg, n1 pp-f vvg,
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or hopes of increasing, they cannot eat their bread in due season, nor take their naturall rest and sleep:
or hope's of increasing, they cannot eat their bred in due season, nor take their natural rest and sleep:
cc n2 pp-f vvg, pns32 vmbx vvi po32 n1 p-acp j-jn n1, ccx vvi po32 j n1 cc n1:
(41) sermon (DIV1)
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this is a sign their hearts are too much glewed to the world, Eccles. 2.26. God giveth to a man that is good in his sight, wisdom and knowledge, and joy;
this is a Signen their hearts Are too much glued to the world, Eccles. 2.26. God gives to a man that is good in his sighed, Wisdom and knowledge, and joy;
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(41) sermon (DIV1)
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but to the sinner he giveth travell, to gather and heap up riches, he gives him disquietness, vexation, and trouble of mind.but to the sinner he gives travel, to gather and heap up riches, he gives him disquietness, vexation, and trouble of mind.
cc-acp p-acp dt n1 pns31 vvz n1, pc-acp vvi cc vvi a-acp n2, pns31 vvz pno31 n1, n1, cc n1 pp-f n1.
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The Psalmist sets out a covetous man by a lively comparison, in Psal. 59.14.15.
The Psalmist sets out a covetous man by a lively comparison, in Psalm 59.14.15.
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he compares him to a Dog that is hungry, that at the evening returns and makes a noyse,
he compares him to a Dog that is hungry, that At the evening returns and makes a noise,
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and goes round about the City, and wanders up and down for meat, and grudges if he be not satisfied. and Goes round about the city, and wanders up and down for meat, and grudges if he be not satisfied.
cc vvz av-j p-acp dt n1, cc vvz a-acp cc a-acp p-acp n1, cc n2 cs pns31 vbb xx vvn.
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It is reported of the Dog, that when he is hungry, he hath a most enraged appetite,
It is reported of the Dog, that when he is hungry, he hath a most enraged appetite,
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now saies he, let him run up and down like a Dog, and make a noise, for want of meat.
now Says he, let him run up and down like a Dog, and make a noise, for want of meat.
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3. You are excessive in placing your affections upon your riches, when what you possess in the world, fills you with security and sensuality.
3. You Are excessive in placing your affections upon your riches, when what you possess in the world, fills you with security and sensuality.
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What, saies the rich man in the Gospel, I have goods laid up for many years, there is his security, soul take thy ease, eat, drink and be merry; there is his sensuality.
What, Says the rich man in the Gospel, I have goods laid up for many Years, there is his security, soul take thy ease, eat, drink and be merry; there is his sensuality.
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As 'tis spoken of the Inhabitants of Hazor, Jer. 49.31. Go (saith God to the Babylonians ) to the wealthy Nation that dwells without care. In Prov. 18.15. saies Solomon, the rich mans wealth is his strong City, and as an high-wall in his own conceit.
As it's spoken of the Inhabitants of Hazor, Jer. 49.31. Go (Says God to the Babylonians) to the wealthy nation that dwells without care. In Curae 18.15. Says Solomon, the rich men wealth is his strong city, and as an high-wall in his own conceit.
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And thus did riches make David secure, Psal. 30.6.
And thus did riches make David secure, Psalm 30.6.
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In my prosperity I said, I shall never be moved, then are your affections to the things of the world excessive,In my Prosperity I said, I shall never be moved, then Are your affections to the things of the world excessive,
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when it breeds in your security and sensuality.
when it breeds in your security and sensuality.
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4. When your wealth proves serviceable and instrumental to your lusts, and is as fewel to your corruptions,
4. When your wealth Proves serviceable and instrumental to your Lustiest, and is as fuel to your corruptions,
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then is your love to it inordinate; as in Prov. 10.16. The labour of the righteous tendeth to life, but the revenues of the wicked tend to sin.
then is your love to it inordinate; as in Curae 10.16. The labour of the righteous tendeth to life, but the revenues of the wicked tend to since.
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1. When you make your wealth and riches fewel to feed your pride, as in Ezek 28.5.
1. When you make your wealth and riches fuel to feed your pride, as in Ezekiel 28.5.
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By thy great wisdom, and by thy traffick hast thou increased thy riches, and thy heart is lifted up because of thy riches, said God to the Prince of Tyre. If God gives you wealth,By thy great Wisdom, and by thy traffic hast thou increased thy riches, and thy heart is lifted up Because of thy riches, said God to the Prince of Tyre. If God gives you wealth,
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and as you grow high and rich in the world, you grow proud in heart too:
and as you grow high and rich in the world, you grow proud in heart too:
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this is a sign you are immoderate in your affections to the world; and hence it is, that the Apostle in 1 Tim. 6.17.
this is a Signen you Are immoderate in your affections to the world; and hence it is, that the Apostle in 1 Tim. 6.17.
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chargeth those that be rich in the world, that they be not high-minded, nor trust in uncertain riches, charges those that be rich in the world, that they be not High-minded, nor trust in uncertain riches,
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but in the living God, who giveth us richly all things to enjoy. but in the living God, who gives us richly all things to enjoy.
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2. When your wealth breeds uncompassionateness in you, and makes you despise and contemn the poor, Jam. 2.3.
2. When your wealth breeds uncompassionateness in you, and makes you despise and contemn the poor, Jam. 2.3.
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'Twas the rich man in the Gospel, that let poor Lazarus lie at his Gate, and gave him nothing, Luke 16.2.
'Twas the rich man in the Gospel, that let poor Lazarus lie At his Gate, and gave him nothing, Lycia 16.2.
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He that hath this worlds good, and seeth his Brother have need, and shutteth up the bowels of his compassion from him, He that hath this world's good, and sees his Brother have need, and shutteth up the bowels of his compassion from him,
pns31 cst vhz d n2 j, cc vvz po31 n1 vhb n1, cc vvz a-acp dt n2 pp-f po31 n1 p-acp pno31,
(41) sermon (DIV1)
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how dwelleth the love of God in him, saith the Apostle 1 John 3.17. 3. When you do, as in Prov. 10.15.how dwells the love of God in him, Says the Apostle 1 John 3.17. 3. When you do, as in Curae 10.15.
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(41) sermon (DIV1)
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make your wealth your confidence, then are your affections immoderate to the things of the world,
make your wealth your confidence, then Are your affections immoderate to the things of the world,
vvb po22 n1 po22 n1, av vbr po22 n2 j p-acp dt n2 pp-f dt n1,
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when you will part with nothing to pious and Christian uses, either for the furtherance of Gods glory,
when you will part with nothing to pious and Christian uses, either for the furtherance of God's glory,
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(41) sermon (DIV1)
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and worship, or for the good of man, 1 John 3.17. 4. Then are your affections excessive upon the things of the world, when you are so insatiable and eager after riches, that you never think you have enough.
and worship, or for the good of man, 1 John 3.17. 4. Then Are your affections excessive upon the things of the world, when you Are so insatiable and eager After riches, that you never think you have enough.
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When men enlarge their desires like hell, and are like the grave that will never be satisfied.
When men enlarge their Desires like hell, and Are like the grave that will never be satisfied.
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When you are like those spoken of in Esay 56.11. that were greedy Doggs that could never have enough;
When you Are like those spoken of in Isaiah 56.11. that were greedy Dogs that could never have enough;
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such men are slaves to their wealth, and their riches possesseth them more then they it. (Beloved) when you are thus eagen in your pursuit of riches,
such men Are slaves to their wealth, and their riches Possesses them more then they it. (beloved) when you Are thus eagen in your pursuit of riches,
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and so restlesse in your desires, after the things of the world, this shews that your affections are too much set upon them.
and so restless in your Desires, After the things of the world, this shows that your affections Are too much Set upon them.
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And thus I have done with the first question, and have shewed you when peoples affections towards their Estates and possessions, may be said to be excessive.
And thus I have done with the First question, and have showed you when peoples affections towards their Estates and possessions, may be said to be excessive.
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We come now to the second Question, which is this, Why should Christians be so carefull, that they do not place an immoderate affection upon their wealth and possessions in the world?
We come now to the second Question, which is this, Why should Christians be so careful, that they do not place an immoderate affection upon their wealth and possessions in the world?
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I answer, (first) because of the uncertainty and instability of all earthly comforts, all the glory of the world is called but a fashion, they are things only in shew and appearance, not in reality;
I answer, (First) Because of the uncertainty and instability of all earthly comforts, all the glory of the world is called but a fashion, they Are things only in show and appearance, not in reality;
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the world is not only a bundle of vanities, and so not worth any thing;
the world is not only a bundle of vanities, and so not worth any thing;
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but these are also liable to a great deal of uncertainty, & inconstancy, & therefore we should not set our affections too much upon them;
but these Are also liable to a great deal of uncertainty, & inconstancy, & Therefore we should not Set our affections too much upon them;
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either the world will leave you, or else you must leave it. It may be your Estate will die and decay before you die;
either the world will leave you, or Else you must leave it. It may be your Estate will die and decay before you die;
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for riches (as Solomon saies) take unto them wings, and fly away from you. for riches (as Solomon Says) take unto them wings, and fly away from you.
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, which he useth as an Argument to take off mens affections from the world., which he uses as an Argument to take off men's affections from the world.
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Beloved, could you carry your wealth with you, when you go hence, and keep it to eternity,
beloved, could you carry your wealth with you, when you go hence, and keep it to eternity,
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then indeed your earnest and unwearied endeavours after it were excusable;
then indeed your earnest and unwearied endeavours After it were excusable;
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but seeing you must leave all behind you when you die, naked came you into the world,
but seeing you must leave all behind you when you die, naked Come you into the world,
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and naked shall you return, you shall carry nothing with you, therefore do not set your hearts too much upon them. In Psal. 49.12. saies the Psalmist, Man being in honour abideth not men heap up riches;
and naked shall you return, you shall carry nothing with you, Therefore do not Set your hearts too much upon them. In Psalm 49.12. Says the Psalmist, Man being in honour Abideth not men heap up riches;
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but know not who shall enjoy them. In Eccles. 2.18. He leaves it unto the man that shall be after him. but know not who shall enjoy them. In Eccles. 2.18. He leaves it unto the man that shall be After him.
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2. Another reason is, because you know not what they shall be that shall enjoy what you labour for;
2. another reason is, Because you know not what they shall be that shall enjoy what you labour for;
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you may take a great deal of pains in gathering and heaping up wealth, and yet leave it to them that will neither love you, nor thank you for it.
you may take a great deal of pains in gathering and heaping up wealth, and yet leave it to them that will neither love you, nor thank you for it.
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Now shall I toil and moil in the world, and hazard my soul to get riches,
Now shall I toil and moil in the world, and hazard my soul to get riches,
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when I may leave my Estate to I know not whom, that it may be, will neither love me,
when I may leave my Estate to I know not whom, that it may be, will neither love me,
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nor thank me for it, nor yet honestly or charitably imploy it. Eccles. 2.19.
nor thank me for it, nor yet honestly or charitably employ it. Eccles. 2.19.
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I hated all the labour that I had taken under the Sun, because I should leave it to the man that shall be after me, I hated all the labour that I had taken under the Sun, Because I should leave it to the man that shall be After me,
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and who knoweth whether he shall be a wise man or a fool. and who Knoweth whither he shall be a wise man or a fool.
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Shall I rise up early, and go to bed late, and eat the bread of carefulness,
Shall I rise up early, and go to Bed late, and eat the bred of carefulness,
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and take so much pains to get an Estate, when I do not know whether a wise man or a fool may enjoy it:
and take so much pains to get an Estate, when I do not know whither a wise man or a fool may enjoy it:
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You that are such covetous muck-worms, as spend all your strength and time in getting riches,
You that Are such covetous muckworms, as spend all your strength and time in getting riches,
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and heaping up wealth carkingly and eagerly;
and heaping up wealth carkingly and eagerly;
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yet thou dost not know whether he that shall rule over all thy labour, shall be a wise man or a fool, a good man or a bad, a friend or a stranger,
yet thou dost not know whither he that shall Rule over all thy labour, shall be a wise man or a fool, a good man or a bad, a friend or a stranger,
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whether he shall imploy it well or ill.
whither he shall employ it well or ill.
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3 Do not place your affections excessively upon the world, because you have better things pertaining to another world, that you should place your affections upon, you have true lasting and durable riches to rejoyce in,
3 Do not place your affections excessively upon the world, Because you have better things pertaining to Another world, that you should place your affections upon, you have true lasting and durable riches to rejoice in,
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as reconciliation with God, cōmunion with Christ, the comforts of the Holy Ghost, justification of your persons, sanctification of your natures, acceptation of your services, &c. you have all these to rejoyce in,
as reconciliation with God, communion with christ, the comforts of the Holy Ghost, justification of your Persons, sanctification of your nature's, acceptation of your services, etc. you have all these to rejoice in,
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and therefore why will you be so much in love with Pebbles, when you may have Pearls in the room of them;
and Therefore why will you be so much in love with Pebbles, when you may have Pearls in the room of them;
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with Counters of Brasse, when you may have peeces of Gold.
with Counters of Brass, when you may have Pieces of Gold.
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4. Another reason is this, because if you do place your affections too immoderately upon the things of the world,
4. another reason is this, Because if you do place your affections too immoderately upon the things of the world,
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when you come to part with them, and it pleaseth God to take them away from you, the losse of them will be the more grievous, and vexatious to you.
when you come to part with them, and it Pleases God to take them away from you, the loss of them will be the more grievous, and vexatious to you.
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When the Lord comes to lay you upon the D• … ghill (like Job ) and strips you of all your comforts, riches, possessions, Children, and friends in one day;
When the Lord comes to lay you upon the D• … ghill (like Job) and strips you of all your comforts, riches, possessions, Children, and Friends in one day;
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how bitter and grievous will this be to you? If your hearts be cemented and glewed to the world,
how bitter and grievous will this be to you? If your hearts be cemented and glued to the world,
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and the things thereof sit as close to you, as the skin upon your flesh, you will not part with them but with a great deal of trouble and difficulty;
and the things thereof fit as close to you, as the skin upon your Flesh, you will not part with them but with a great deal of trouble and difficulty;
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but if you live with weaned affections to the world, and the comforts of this life are but as the Gloves to your hands, which you may easily pull off without any pain;
but if you live with weaned affections to the world, and the comforts of this life Are but as the Gloves to your hands, which you may Easily pull off without any pain;
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Then when God calls for any of your comforts, or strips you of all of them, you will be willing to part with them,
Then when God calls for any of your comforts, or strips you of all of them, you will be willing to part with them,
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and say with Job, the Lord gave, and the Lord takes, blessed be his name for all.
and say with Job, the Lord gave, and the Lord Takes, blessed be his name for all.
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Otherwise it will be a great misery and a sad affliction to thee, to be stript of those possessions that have taken full possession of thy heart. Otherwise it will be a great misery and a sad affliction to thee, to be stripped of those possessions that have taken full possession of thy heart.
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And thus I have done with the Doctrinall part of this part of the Text, and they that buy as if they possessed not.
And thus I have done with the Doctrinal part of this part of the Text, and they that buy as if they possessed not.
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We come now to the application;
We come now to the application;
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and the use that I shall make of this, shall be directed to three sorts of people.
and the use that I shall make of this, shall be directed to three sorts of people.
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Is it so that Christians ought to take heed, that they do not place immoderate affections upon the riches and possessions they get in the world? then I have something to say
Is it so that Christians ought to take heed, that they do not place immoderate affections upon the riches and possessions they get in the world? then I have something to say
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First, to those that do buy and sell, and trade in the world, and take a great deal of pains,
First, to those that do buy and fell, and trade in the world, and take a great deal of pains,
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and yet God doth not bless their endeavours with any increase; they buy, but possess nothing, they labour and toil in the world, but get nothing.
and yet God does not bless their endeavours with any increase; they buy, but possess nothing, they labour and toil in the world, but get nothing.
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2. To those that buy and sell, and possess riches in the world, but do it by dishonest gain.
2. To those that buy and fell, and possess riches in the world, but do it by dishonest gain.
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3. To those that buy and sell, and get great Estates, and do it lawfully, and by honest and commendable courses.
3. To those that buy and fell, and get great Estates, and do it lawfully, and by honest and commendable courses.
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I shall spend two Sermons in speaking to these three sorts of people, and shall now begin with the first.
I shall spend two Sermons in speaking to these three sorts of people, and shall now begin with the First.
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1. To you that buy and sell, and are industrious in your Callings in the world,
1. To you that buy and fell, and Are Industria in your Callings in the world,
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and yet God doth not blesse you with any increase;
and yet God does not bless you with any increase;
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you buy, but possess nothing, and can hardly bring the year about with all your pains,
you buy, but possess nothing, and can hardly bring the year about with all your pains,
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and labour and sweat, and toyl in the world, you cannot advance your Estate, nor get any thing at the years end:
and labour and sweat, and toil in the world, you cannot advance your Estate, nor get any thing At the Years end:
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to such as you are I have two things to say. First, something by way of Counsel. to such as you Are I have two things to say. First, something by Way of Counsel.
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Secondly, something by way of comfort.
Secondly, something by Way of Comfort.
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1. By way of Counsel, I would have you first to look about you, and seriously to consider,
1. By Way of Counsel, I would have you First to look about you, and seriously to Consider,
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whether your povertie be not of your own procuring, whether it be not your own fault, that you do not grow rich and thrive in the world.
whither your poverty be not of your own procuring, whither it be not your own fault, that you do not grow rich and thrive in the world.
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Beloved, there are many wayes wherein men may follow a Calling, and yet not get riches. As
beloved, there Are many ways wherein men may follow a Calling, and yet not get riches. As
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1. Doth not your poverty proceed from your own indiscretion in managing your Calling. In Psal. 112.5. A wise man will guide his affairs with discretion:
1. Does not your poverty proceed from your own indiscretion in managing your Calling. In Psalm 112.5. A wise man will guide his affairs with discretion:
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so in Ezek. 28: 4. with thy wisdom and with thy understanding thou hast gotten thee riches, there is a great deal of wisdom and judgement required in the managing a Trade, which it may be thou wantest,
so in Ezekiel 28: 4. with thy Wisdom and with thy understanding thou hast got thee riches, there is a great deal of Wisdom and judgement required in the managing a Trade, which it may be thou Wantest,
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and so by thy indiscretion in buying and selling, and trusting out thy COmmodities, thou keepest thy self behind hand in the world.
and so by thy indiscretion in buying and selling, and trusting out thy COmmodities, thou Keepest thy self behind hand in the world.
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2. It may be though you follow your Calling, yet you are idle and sloathfull, do not follow your Trade closely. Now saies Solomon, Prov. 6.9. To a sloathfull man poverty comes as one that travelleth, and want as an armed man.
2. It may be though you follow your Calling, yet you Are idle and slothful, do not follow your Trade closely. Now Says Solomon, Curae 6.9. To a slothful man poverty comes as one that travelleth, and want as an armed man.
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3. It may be you are a Company-keeper, and what you get by your Trade you spend in the Ale-house, what you get one way you spend another. Prov. 28.19. He that followeth after vain persons shall have poverty enough.
3. It may be you Are a Company-keeper, and what you get by your Trade you spend in the Alehouse, what you get one Way you spend Another. Curae 28.19. He that follows After vain Persons shall have poverty enough.
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It may be you spend your Estate in riot and excess, Prov. 23.21. The drunkard and the glutton shall come to poverty, and drowsiness shall cloath a man with rags.
It may be you spend your Estate in riot and excess, Curae 23.21. The drunkard and the glutton shall come to poverty, and drowsiness shall cloth a man with rags.
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4. It may be thou dost follow a Calling, and get a great deal of money,
4. It may be thou dost follow a Calling, and get a great deal of money,
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and yet ar• a niggard, and a close Fisted man, that wilt not pitty and relieve the necessities of the poor,
and yet ar• a niggard, and a close Fisted man, that wilt not pity and relieve the necessities of the poor,
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and this is the way to make thee a begger. In Prov. 11.24.
and this is the Way to make thee a beggar. In Curae 11.24.
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saies Solomon, There is that scattereth, and yet increaseth, that man that gives when no eye sees him,
Says Solomon, There is that Scattereth, and yet increases, that man that gives when no eye sees him,
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or ear hears him, he that distributes to the poor shall increase his store;
or ear hears him, he that distributes to the poor shall increase his store;
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but (saies he) there is that withholdeth, (that is, withholdeth from the poor) and that tends to poverty, when God sees that thou doest improve thy talent,
but (Says he) there is that withholdeth, (that is, withholdeth from the poor) and that tends to poverty, when God sees that thou dost improve thy talon,
cc-acp (vvz pns31) pc-acp vbz cst vvz, (cst vbz, vvz p-acp dt j) cc d vvz p-acp n1, c-crq np1 vvz cst pns21 vd2 vvi po21 n1,
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and imploy what thou hast to his glory, he will give thee more;
and employ what thou hast to his glory, he will give thee more;
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but if not, he will take away what thou hast, and give it to others that shall make better use of it.
but if not, he will take away what thou hast, and give it to Others that shall make better use of it.
cc-acp cs xx, pns31 vmb vvi av r-crq pns21 vh2, cc vvb pn31 p-acp n2-jn cst vmb vvi jc n1 pp-f pn31.
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2. You that buy and sell and yet get nothing, take this advice;
2. You that buy and fell and yet get nothing, take this Advice;
crd pn22 cst vvb cc vvi cc av vvb pix, vvb d n1;
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do not grudge at, nor envie the wealth and prosperity that other men have and enjoy in the world, Psal. 37.7. saies David, Fret not thy self because of him that prospereth in his way.
do not grudge At, nor envy the wealth and Prosperity that other men have and enjoy in the world, Psalm 37.7. Says David, Fret not thy self Because of him that prospereth in his Way.
vdb xx vvi p-acp, ccx vvi dt n1 cc n1 cst j-jn n2 vhi cc vvi p-acp dt n1, np1 crd. vvz np1, vvb xx po21 n1 c-acp pp-f pno31 cst vvz p-acp po31 n1.
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David himself slipt into this fault almost, Psal. 73.2.3. and Jeremy reasons with God about it, Jerem. 12.1.David himself slipped into this fault almost, Psalm 73.2.3. and Jeremiah Reasons with God about it, Jeremiah 12.1.
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The riches and possessions of wicked men it is their portion, and all they are like to have,
The riches and possessions of wicked men it is their portion, and all they Are like to have,
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and therefore do not envie them, but rather pitty them, because their riches will be their ruine,
and Therefore do not envy them, but rather pity them, Because their riches will be their ruin,
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and they are but like unto Oxen fatted for the slaughter.
and they Are but like unto Oxen fatted for the slaughter.
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Will it grieve thee that thou goest on foot, when another rides to the place of execution?
Will it grieve thee that thou goest on foot, when Another rides to the place of execution?
n1 pn31 vvi pno21 cst pns21 vv2 p-acp n1, c-crq j-jn vvz p-acp dt n1 pp-f n1?
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3. You that can get nothing here below, do you labour to lay up a treasure in Heaven:
3. You that can get nothing Here below, do you labour to lay up a treasure in Heaven:
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if you cannot get riches here, labour to get grace here.
if you cannot get riches Here, labour to get grace Here.
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If you cannot get gold, yet buy the Gold that Christ speaks of in Rev. 3.18. I counsel thee, saies he, to buy of me gold tried in the fire, that thou maist be rich.
If you cannot get gold, yet buy the Gold that christ speaks of in Rev. 3.18. I counsel thee, Says he, to buy of me gold tried in the fire, that thou Mayest be rich.
cs pn22 vmbx vvi n1, av vvb dt n1 cst np1 vvz pp-f p-acp n1 crd. pns11 vvb pno21, vvz pns31, pc-acp vvi pp-f pno11 n1 vvn p-acp dt n1, cst pns21 vm2 vbi j.
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If you cannot get goods, get grace; if you cannot get wealth, get Christ; if you cannot get earth, get Heaven.
If you cannot get goods, get grace; if you cannot get wealth, get christ; if you cannot get earth, get Heaven.
cs pn22 vmbx vvi n2-j, vvb n1; cs pn22 vmbx vvi n1, vvb np1; cs pn22 vmbx vvi n1, vvb n1.
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And thus much by way of counsel to you that buy and sell and get nothing:
And thus much by Way of counsel to you that buy and fell and get nothing:
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but now I have a word or two by way of comfort to you. 1. Rest contentedly satisfied with thy condition;
but now I have a word or two by Way of Comfort to you. 1. Rest contentedly satisfied with thy condition;
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and know, that if God denies thee possessions and increase by thy trading in the world, he sees it is for thy good. In Psal. 84.11. The Lord will give grace and glory, & no good thing will he withhold from them that walk uprightly.
and know, that if God Denies thee possessions and increase by thy trading in the world, he sees it is for thy good. In Psalm 84.11. The Lord will give grace and glory, & no good thing will he withhold from them that walk uprightly.
cc vvb, cst cs np1 vvz pno21 n2 cc vvi p-acp po21 n-vvg p-acp dt n1, pns31 vvz pn31 vbz p-acp po21 j. p-acp np1 crd. dt n1 vmb vvi n1 cc n1, cc dx j n1 vmb pns31 vvi p-acp pno32 cst vvb av-j.
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Now it may be the Lord sees that if he should give thee wealth and great possessions in the world, it would be for thy hurt, thy riches would be thy ruine, Now it may be the Lord sees that if he should give thee wealth and great possessions in the world, it would be for thy hurt, thy riches would be thy ruin,
av pn31 vmb vbi dt n1 vvz d cs pns31 vmd vvi pno21 n1 cc j n2 p-acp dt n1, pn31 vmd vbi p-acp po21 n1, po21 n2 vmd vbi po21 n1,
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and thy wealth thy woe, and thy prosperitie a snare to thee; and therefore he keeps it from thee in a great deal of mercy.
and thy wealth thy woe, and thy Prosperity a snare to thee; and Therefore he keeps it from thee in a great deal of mercy.
cc po21 n1 po21 n1, cc po21 n1 dt n1 p-acp pno21; cc av pns31 vvz pn31 p-acp pno21 p-acp dt j n1 pp-f n1.
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We should look upon all the comforts that God keeps from us as so many mercies,
We should look upon all the comforts that God keeps from us as so many Mercies,
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because God keeps that from us that would ruine us.
Because God keeps that from us that would ruin us.
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2. God in his dispensations of outward blessings in the world, doth in his wisdom think it best to let good men have the least share in these worldly possessions,
2. God in his dispensations of outward blessings in the world, does in his Wisdom think it best to let good men have the least share in these worldly possessions,
crd np1 p-acp po31 n2 pp-f j n2 p-acp dt n1, vdz p-acp po31 n1 vvi pn31 js pc-acp vvi j n2 vhb dt ds n1 p-acp d j n2,
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and wicked men to have the greatest. In Psal. 73.3. The wicked are not in trouble as other men, neither are they plagued as other men;
and wicked men to have the greatest. In Psalm 73.3. The wicked Are not in trouble as other men, neither Are they plagued as other men;
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but their eyes stand out with fatness, and they have more then heart can wish; they spend their dayes in jollity and mirth.but their eyes stand out with fatness, and they have more then heart can wish; they spend their days in jollity and mirth.
cc-acp po32 n2 vvb av p-acp n1, cc pns32 vhb dc cs n1 vmb vvi; pns32 vvb po32 n2 p-acp n1 cc n1.
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But now on the other side, God hath chosen the poor of the world to be rich in faith, and heirs of a Kingdom:
But now on the other side, God hath chosen the poor of the world to be rich in faith, and Heirs of a Kingdom:
p-acp av p-acp dt j-jn n1, np1 vhz vvn dt j pp-f dt n1 pc-acp vbi j p-acp n1, cc n2 pp-f dt n1:
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the wisdom of God is very much discovered in thus dispensing his blessings, God doth herein like to a Noble-man, that will not suffer his Son to go from house to house, to gather in his yearly Rents;
the Wisdom of God is very much discovered in thus dispensing his blessings, God does herein like to a Nobleman, that will not suffer his Son to go from house to house, to gather in his yearly Rends;
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but imployes his Servant in so mean a work, and many times the Servant hath mony enough when the Son hath none. In Eccles. 9.11.
but employs his Servant in so mean a work, and many times the Servant hath money enough when the Son hath none. In Eccles. 9.11.
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I returned, and saw under the Sun, that the race is not to the swift, I returned, and saw under the Sun, that the raze is not to the swift,
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nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding. nor the battle to the strong, neither yet bred to the wise, nor yet riches to men of understanding.
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Wicked men shall have riches, when men of wisdom and understanding shall have none;
Wicked men shall have riches, when men of Wisdom and understanding shall have none;
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God in his wisdom sees it meet, that wise men shall scarce have bread to eat,
God in his Wisdom sees it meet, that wise men shall scarce have bred to eat,
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when fools have abundance, that men of understanding shall want, when wicked men have more then their hearts can wish.
when Fools have abundance, that men of understanding shall want, when wicked men have more then their hearts can wish.
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Now will you murmur and complain when God sees it meet to be thus?
Now will you murmur and complain when God sees it meet to be thus?
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3. Consider for thy comfort, that God gives thee better riches then they have, and though he give wicked men the possession of these outward comforts,
3. Consider for thy Comfort, that God gives thee better riches then they have, and though he give wicked men the possession of these outward comforts,
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yet you have the true right and title to these possessions:
yet you have the true right and title to these possessions:
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now who would be so foolish, as to count the Steward happier then the Heire? the Steward only hath it in possession; but the Heir in propriety.
now who would be so foolish, as to count the Steward Happier then the Heir? the Steward only hath it in possession; but the Heir in propriety.
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And consider, that if thou art one that belongs to the election of grace, though thou be never so poor here,
And Consider, that if thou art one that belongs to the election of grace, though thou be never so poor Here,
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yet thou hast the only true and durable riches;
yet thou hast the only true and durable riches;
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thou art inriched with those treasures of wisdom and knowledge, and grace and happiness that are at Gods right hand. thou art enriched with those treasures of Wisdom and knowledge, and grace and happiness that Are At God's right hand.
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And though God doth not trust thee with Pebbles, yet if he gives thee Pearls, thou hast no reason to complain:
And though God does not trust thee with Pebbles, yet if he gives thee Pearls, thou hast no reason to complain:
cc cs np1 vdz xx vvi pno21 p-acp n2, av cs pns31 vvz pno21 n2, pns21 vh2 dx n1 pc-acp vvi:
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though God doth not trust thee with riches, yet if he gives thee grace and Christ,
though God does not trust thee with riches, yet if he gives thee grace and christ,
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and heaven and glory, thou hast no reason to murmur against him. Acorns are good enough for Hogs, but bread is for the Children.
and heaven and glory, thou hast no reason to murmur against him. Acorns Are good enough for Hogs, but bred is for the Children.
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4. Consider, that the poorer you are in the world, the fitter you are for Gods service.
4. Consider, that the Poorer you Are in the world, the fitter you Are for God's service.
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The lean Oxe is fitter for service then the fatted Oxe:
The lean Ox is fitter for service then the fatted Ox:
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what if God keeps thee low and poor, seeing it is to make thee more capable of doing him service,
what if God keeps thee low and poor, seeing it is to make thee more capable of doing him service,
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why should you be troubled?
why should you be troubled?
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5. Consider, that thou art free from the more cares and incumbrances, by how much the lesse the Lord gives thee here in this world;
5. Consider, that thou art free from the more Cares and encumbrances, by how much the less the Lord gives thee Here in this world;
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for they that will be rich fall into divers snares and temptations, 1 Tim. 6.9.for they that will be rich fallen into diverse snares and temptations, 1 Tim. 6.9.
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Now which is best, either to go in a broad way where there is a snare laid for thee,
Now which is best, either to go in a broad Way where there is a snare laid for thee,
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or to go in a narrow way where you may go with safety, and without danger.
or to go in a narrow Way where you may go with safety, and without danger.
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And therefore (beloved) if God give you but a small portion here below,
And Therefore (Beloved) if God give you but a small portion Here below,
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why then say, I have the lesse cares and troubles, and snares and incumbrances that rich men are liable and exposed to. In Gen. 13.2. tis said, Abraham was rich, the word in the Hebrew is heavy;
why then say, I have the less Cares and Troubles, and snares and encumbrances that rich men Are liable and exposed to. In Gen. 13.2. this said, Abraham was rich, the word in the Hebrew is heavy;
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and so those that are encompassed with riches, the Prophet Halbakuk expresseth it by a compassing about with thick Clay;
and so those that Are encompassed with riches, the Prophet Halbakuk Expresses it by a compassing about with thick Clay;
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they are so loaden with worldly enjoyments, that they cannot run the race that is set before them in the way to Heaven.
they Are so loaded with worldly enjoyments, that they cannot run the raze that is Set before them in the Way to Heaven.
pns32 vbr av vvn p-acp j n2, cst pns32 vmbx vvi dt n1 cst vbz vvn p-acp pno32 p-acp dt n1 p-acp n1.
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6. Consider, that it may be thou hast more peace and comfort, and contentedness in the little thou possessest,
6. Consider, that it may be thou hast more peace and Comfort, and contentedness in the little thou possessest,
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then many times wicked men have in their great abundance, you have many times more reall comfort in your scarcity and penury,
then many times wicked men have in their great abundance, you have many times more real Comfort in your scarcity and penury,
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then the wicked have in all their plenty. Psal. 37.16. A little that the righteous man hath is better then the riches of many a wicked man.
then the wicked have in all their plenty. Psalm 37.16. A little that the righteous man hath is better then the riches of many a wicked man.
cs dt j vhb p-acp d po32 n1. np1 crd. dt j cst dt j n1 vhz vbz jc cs dt n2 pp-f d dt j n1.
(41) sermon (DIV1)
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Beloved, those to whom God gives abundance, they have every thing neat and necessary about them, beloved, those to whom God gives abundance, they have every thing neat and necessary about them,
vvn, d p-acp ro-crq np1 vvz n1, pns32 vhb d n1 j cc j p-acp pno32,
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yet they may have something or other that pinches and troubles them; the condition of poverty, want and disgrace, may be more easie in some respects.
yet they may have something or other that pinches and Troubles them; the condition of poverty, want and disgrace, may be more easy in Some respects.
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A Sattin Suit may more gall a rich man, then a Russet Coat that a poor man weares does trouble him.
A Satin Suit may more Gall a rich man, then a Russet Coat that a poor man wears does trouble him.
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God doth many times mingle care and trouble with the riches and abundance that wicked men have;
God does many times mingle care and trouble with the riches and abundance that wicked men have;
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but now a poor man, though he has but a little, yet he hath the blessing of God with it, Prov. 10.22. The blessing of God maketh rich, and he adds no sorrow with it, Eccles. 4.6. Better is a bandfull with quietness, then both the hands full with travel and vexation of spirit:
but now a poor man, though he has but a little, yet he hath the blessing of God with it, Curae 10.22. The blessing of God makes rich, and he adds no sorrow with it, Eccles. 4.6. Better is a bandfull with quietness, then both the hands full with travel and vexation of Spirit:
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A little Estate with peace and contentedness is better then twice as much with sorrow and care.
A little Estate with peace and contentedness is better then twice as much with sorrow and care.
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Suppose thou art a poor man, yet it may be thou hast more comfort in what thou hast,
Suppose thou art a poor man, yet it may be thou hast more Comfort in what thou hast,
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then the rich have in their affluence and confluence of all worldly things.
then the rich have in their affluence and confluence of all worldly things.
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Now consider with your selves, is it not better for thee to wear a Russet Coat,
Now Consider with your selves, is it not better for thee to wear a Russet Coat,
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and have a sound and healthy body, then to be cloathed in Sattin and Purple,
and have a found and healthy body, then to be clothed in Satin and Purple,
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and have a Leprosie all over thy body? Is it not better for thee to enjoy a little with the blessing of God upon it,
and have a Leprosy all over thy body? Is it not better for thee to enjoy a little with the blessing of God upon it,
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then to have all the riches and abundance of the wicked, and to have their care and trouble with it?
then to have all the riches and abundance of the wicked, and to have their care and trouble with it?
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SERM. XI. 1 Cor. 7.30. — And they that buy as though they possessed not.
SERMON. XI. 1 Cor. 7.30. — And they that buy as though they possessed not.
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I Come now to direct the use of this Doctrine, (that Christians ought to take heed that they do not place an inordinate and excessive affection upon the Estates that they have gotten by buying and selling in the world) to the second sort of people I promised to speak to,
I Come now to Direct the use of this Doctrine, (that Christians ought to take heed that they do not place an inordinate and excessive affection upon the Estates that they have got by buying and selling in the world) to the second sort of people I promised to speak to,
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and those are such as do buy and sell in the world, and have gotten them Estates and possessions, and that honestly and justly.
and those Are such as do buy and fell in the world, and have got them Estates and possessions, and that honestly and justly.
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I have three things to say to you. 1. I shall give you some cautelary directions. 2. Some astonishing considerations. 3. Some usefull admonitions in reference to your Estates, justly and honestly gotten.
I have three things to say to you. 1. I shall give you Some cautelary directions. 2. some astonishing considerations. 3. some useful admonitions in Referente to your Estates, justly and honestly got.
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1. I shall begin with the cautelary directions.
1. I shall begin with the cautelary directions.
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1. You that have gotten wealth and riches in the world, I would have you often recollect and call to mind your former poverty in the world, before you were rich:
1. You that have got wealth and riches in the world, I would have you often recollect and call to mind your former poverty in the world, before you were rich:
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this the Lord commanded the Israelites to do, Deut. 8.2.
this the Lord commanded the Israelites to do, Deuteronomy 8.2.
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saies God there to them, when you shall live and multiply, and go in and possess the Land, which I promised to your Fathers,
Says God there to them, when you shall live and multiply, and go in and possess the Land, which I promised to your Father's,
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then thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee,
then thou shalt Remember all the Way which the Lord thy God led thee these forty Years in the Wilderness, to humble thee,
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and to prove thee, and to keep thee from pride and haughtiness of spirit.and to prove thee, and to keep thee from pride and haughtiness of Spirit.
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I remember what Plutark relates of Agathocles, that when he was advansed from a Potters Son to be a Prince, he would alwayes have his meat served up to him in earthen Platters, to humble him in the remembrance of his mean extraction,
I Remember what Plutark relates of Agathocles, that when he was advansed from a Potters Son to be a Prince, he would always have his meat served up to him in earthen Platters, to humble him in the remembrance of his mean extraction,
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and to put him in mind from whence he came, that he might not be lifted up with pride.
and to put him in mind from whence he Come, that he might not be lifted up with pride.
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And so beloved, you should often call to mind, and reflect upon your former poverty and low condition:
And so Beloved, you should often call to mind, and reflect upon your former poverty and low condition:
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it may be some of you, when you came to this City, had scarce Cloaths to your backs, which now are clad in Silk and Sattin, you should remember from whence you came.
it may be Some of you, when you Come to this city, had scarce Clothes to your backs, which now Are clad in Silk and Satin, you should Remember from whence you Come.
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Thus David did in Psal. 78.71.
Thus David did in Psalm 78.71.
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He chose David also his Servant, and took him from the sheep Folds, from following the Ews great with young, be brought him to feed Jacob his people, and Israel his inheritance. He chosen David also his Servant, and took him from the sheep Folds, from following the Ewes great with young, be brought him to feed Jacob his people, and Israel his inheritance.
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This is here mentioned by the Psalmist, as a holy meditation to keep his heart humble, this is the first direction.
This is Here mentioned by the Psalmist, as a holy meditation to keep his heart humble, this is the First direction.
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2. Attribute nothing to your own industry and diligence in your Calling;
2. Attribute nothing to your own industry and diligence in your Calling;
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but to the blessing of God upon your endeavours, if he hath given thee an increase of riches by thy Trade;
but to the blessing of God upon your endeavours, if he hath given thee an increase of riches by thy Trade;
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and the reason of it is this;
and the reason of it is this;
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because though a man doth rise up early, and go to bed late, and take never so much pains in the world,
Because though a man does rise up early, and go to Bed late, and take never so much pains in the world,
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yet without the blessing of God, all will do no good, Deut. 8.17.18. Thou shalt not say in thy heart, my power, and the might of my hand hath gotten me this wealth;
yet without the blessing of God, all will do no good, Deuteronomy 8.17.18. Thou shalt not say in thy heart, my power, and the might of my hand hath got me this wealth;
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but thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth. but thou shalt Remember the Lord thy God, for it is he that gives thee power to get wealth.
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Beloved, you must take heed of ascribing your riches to your own industry;
beloved, you must take heed of ascribing your riches to your own industry;
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for without the blessing of God nothing can prosper, take heed of sacrificing to your own nets,
for without the blessing of God nothing can prosper, take heed of sacrificing to your own nets,
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and burning incense to your own draggs, because you have gotten wealth in the world. 3. Be not proud of those riches that God hath given thee. In 1 Tim. 6.17.and burning incense to your own drags, Because you have got wealth in the world. 3. Be not proud of those riches that God hath given thee. In 1 Tim. 6.17.
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Charge them, saies the Apostle, that are rich in the world, that they be not high minded, the worm of pride does often breed in rich mens hearts, it is a hard matter to keep your heart low and humble when your Estate is high, Charge them, Says the Apostle, that Are rich in the world, that they be not high minded, the worm of pride does often breed in rich men's hearts, it is a hard matter to keep your heart low and humble when your Estate is high,
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and to keep pride down, when God hath lifted thee up above thy Brethren, Ezek. 28.4.5. By thy great wisdom, and by thy traffick thou hast increased thy riches, and thy heart is lifted up.
and to keep pride down, when God hath lifted thee up above thy Brothers, Ezekiel 28.4.5. By thy great Wisdom, and by thy traffic thou hast increased thy riches, and thy heart is lifted up.
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As God doth lift you up in wealth, take heed that your heart be not lifted up with pride.
As God does lift you up in wealth, take heed that your heart be not lifted up with pride.
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4. Trust not in your possessions and riches, as if they were able to protect you from dangers,
4. Trust not in your possessions and riches, as if they were able to Pact you from dangers,
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and deliver you from troubles, &c. The rich mans wealth, saies Solomon, is his strong Tower, and as an high wall in his conceit, Mat. 10.24. How hard is it for them that trust in riches to enter into the Kingdom of God? Juvenal could say, Quantum quisque sua nummorum servat in Arca, tantum habet & fidei, your silver and gold cannot shelter you from the wrath of God.
and deliver you from Troubles, etc. The rich men wealth, Says Solomon, is his strong Tower, and as an high wall in his conceit, Mathew 10.24. How hard is it for them that trust in riches to enter into the Kingdom of God? Juvenal could say, Quantum Quisque sua nummorum Servant in Arca, Tantum habet & fidei, your silver and gold cannot shelter you from the wrath of God.
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5. You that have gotten great Estates and possessions, look not on your selves as owners,
5. You that have got great Estates and possessions, look not on your selves as owners,
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but as Stewards of the manifold blessings of God, and of the great abundance that he affords you.
but as Stewards of the manifold blessings of God, and of the great abundance that he affords you.
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Beloved, God is the owner of all that you possess; the Cattle upon a thousand hills are his.
beloved, God is the owner of all that you possess; the Cattle upon a thousand hills Are his.
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He is the right Owner, you are but the Stewards of your abundance;
He is the right Owner, you Are but the Stewards of your abundance;
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and therefore if God hath blessed thee with abundance of riches in the world, that thou art worth so many hundreds by the year, consider, that you are no Owner,
and Therefore if God hath blessed thee with abundance of riches in the world, that thou art worth so many hundreds by the year, Consider, that you Are no Owner,
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but a Steward of the blessings of God, they are left thee but for a season of years,
but a Steward of the blessings of God, they Are left thee but for a season of Years,
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and therefore do not abuse them to excess and wantonnesse; but improve them to the giver and owner of them, Luke 16.11.12.
and Therefore do not abuse them to excess and wantonness; but improve them to the giver and owner of them, Lycia 16.11.12.
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If you be not faithfull in the unrighteous Mammon, who will commit to your trust the true riches, If you be not faithful in the unrighteous Mammon, who will commit to your trust the true riches,
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and if you be not faithfull in that which is another mans, who shall give you that which is your own: and if you be not faithful in that which is Another men, who shall give you that which is your own:
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so verse 9. make you friends of the Mammon of unrighteousness. 6. If God hath blessed you with a great Estate, you may possess it;
so verse 9. make you Friends of the Mammon of unrighteousness. 6. If God hath blessed you with a great Estate, you may possess it;
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but let not your wealth possess you.
but let not your wealth possess you.
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If riches increase, you must not set your hearts upon them, your eye, or hand or tongue may be upon them;If riches increase, you must not Set your hearts upon them, your eye, or hand or tongue may be upon them;
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but you must not set your heart upon them. Let your money come no nearer your heart, then your hands.
but you must not Set your heart upon them. Let your money come no nearer your heart, then your hands.
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A Heathen could say, that though he did lend himself, yet he would not give himself to his wealth.
A Heathen could say, that though he did lend himself, yet he would not give himself to his wealth.
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Possessions in the world, are like a rose in a mans hand, if you use it gently, it will preserve its savour and sent, and colour a great while;
Possessions in the world, Are like a rose in a men hand, if you use it gently, it will preserve its savour and sent, and colour a great while;
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but if you crush it and handle it roughly, it will quickly lose its colour and sweetness:
but if you crush it and handle it roughly, it will quickly loose its colour and sweetness:
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so if you use and imploy your wealth well, you will possesse it the longer; but if you set your hearts too much upon it, you will quickly lose it.
so if you use and employ your wealth well, you will possess it the longer; but if you Set your hearts too much upon it, you will quickly loose it.
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And thus I have done with these cautelary directions, I shall now lay before you some astonishing considerations.
And thus I have done with these cautelary directions, I shall now lay before you Some astonishing considerations.
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1. You that have gotten great Estates in the world, though never so honestly, consider, that God in the dispensations of his grace, distributes most commonly the blessings of eeternall life, rather among the poorer and meaner sort of people,
1. You that have got great Estates in the world, though never so honestly, Consider, that God in the dispensations of his grace, distributes most commonly the blessings of eeternall life, rather among the Poorer and meaner sort of people,
crd pn22 cst vhb vvn j n2 p-acp dt n1, cs av-x av av-j, vvb, cst np1 p-acp dt n2 pp-f po31 n1, vvz ds av-j dt n2 pp-f j n1, av-c p-acp dt jc cc jc n1 pp-f n1,
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then amongst the rich, and men of great possessions. In 1 Cor. 1.26.27.
then among the rich, and men of great possessions. In 1 Cor. 1.26.27.
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You see your Calling Brethren, saies the Apostle, how that not many wise men after the flesh, not many mighty, not many noble are called, (he doth not say, not any,You see your Calling Brothers, Says the Apostle, how that not many wise men After the Flesh, not many mighty, not many noble Are called, (he does not say, not any,
pn22 vvb po22 vvg n2, vvz dt n1, c-crq cst xx d j n2 p-acp dt n1, xx d j, xx d j vbr vvn, (pns31 vdz xx vvi, xx d,
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but not many) great good men like Starres of the first magnitude, are thinly scattered in the firmament of a Stae;
but not many) great good men like Stars of the First magnitude, Are thinly scattered in the firmament of a State;
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but GOd hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the mighty; but GOd hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the mighty;
p-acp np1 vhz vvn dt j n2 pp-f dt n1 pc-acp vvi dt j, cc np1 vhz vvn dt j n2 pp-f dt n1 pc-acp vvi dt j;
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& base things of the world, and things that are despised hath God chosen: so in James 2.5. God hath chosen the poor of this world to be rich in faith, and Heirs of a Kingdom. & base things of the world, and things that Are despised hath God chosen: so in James 2.5. God hath chosen the poor of this world to be rich in faith, and Heirs of a Kingdom.
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It is very observable, that among the seven Churches of Asia, the best Church was the poorest,
It is very observable, that among the seven Churches of Asia, the best Church was the Poorest,
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and the worst among them was the richest,: the Church of Laodicea was the worst of all the Churches;
and the worst among them was the Richest,: the Church of Laodicea was the worst of all the Churches;
cc dt js p-acp pno32 vbds dt js,: dt n1 pp-f np1 vbds dt js pp-f d dt n2;
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for she was luke-warm, neither cold nor hot. And yet the Text saies, she was rich, and increased in goods, and needed nothing; for she was lukewarm, neither cold nor hight. And yet the Text Says, she was rich, and increased in goods, and needed nothing;
c-acp pns31 vbds j, dx j-jn ccx j. cc av dt n1 vvz, pns31 vbds j, cc vvd p-acp n2-j, cc vvd pix;
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and the Church of Smyrna, that was one of the best Churches, Rev. 2.9.
and the Church of Smyrna, that was one of the best Churches, Rev. 2.9.
cc dt n1 pp-f np1, cst vbds pi pp-f dt js n2, n1 crd.
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yet saies Christ of her, I know thy poverty, but thou art rich, though they were outwardly poor, yet they were inwardly rich.
yet Says christ of her, I know thy poverty, but thou art rich, though they were outwardly poor, yet they were inwardly rich.
av vvz np1 pp-f pno31, pns11 vvb po21 n1, cc-acp pns21 vb2r j, c-acp pns32 vbdr av-j j, av pns32 vbdr av-j j.
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God doth ordinarily bestow his grace upon the poor, more then upon the rich; and therefore this may be an astonishing consideration to you.God does ordinarily bestow his grace upon the poor, more then upon the rich; and Therefore this may be an astonishing consideration to you.
np1 vdz av-j vvi po31 n1 p-acp dt j, av-dc cs p-acp dt j; cc av d vmb vbi dt vvg n1 p-acp pn22.
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As heretofore God did chuse mean and silly Creatures to be for sacrifices, he did not chuse the Lion and the Eagle, the Lion being the King of Beasts,
As heretofore God did choose mean and silly Creatures to be for Sacrifices, he did not choose the lion and the Eagl, the lion being the King of Beasts,
p-acp av np1 vdd vvi j cc j n2 pc-acp vbi p-acp n2, pns31 vdd xx vvi dt n1 cc dt n1, dt n1 vbg dt n1 pp-f n2,
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& the Eagle the King of Birds;
& the Eagl the King of Birds;
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but the Lord chose the Lamb & the Dove, poor silly mean & harmless Creatures, not so noble,
but the Lord chosen the Lamb & the Dove, poor silly mean & harmless Creatures, not so noble,
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nor so well accounted of as the Lion and Eagle. So in his elections to grace & glory, hechose the Lamb and the Dove, that is, the poorer and meaner sort of people, rather then men of great riches and possessions in the world.
nor so well accounted of as the lion and Eagl. So in his elections to grace & glory, hechose the Lamb and the Dove, that is, the Poorer and meaner sort of people, rather then men of great riches and possessions in the world.
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2. Consider, that in the first and primitive preaching, and planting of the Gospel:
2. Consider, that in the First and primitive preaching, and planting of the Gospel:
crd np1, cst p-acp dt ord cc j vvg, cc vvg pp-f dt n1:
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it was a rare thing for a rich man to embrace Christ, and be a follower of him, Mat. 11.6. The poor receiue the Gospel:
it was a rare thing for a rich man to embrace christ, and be a follower of him, Mathew 11.6. The poor receive the Gospel:
pn31 vbds dt j n1 p-acp dt j n1 pc-acp vvi np1, cc vbb dt n1 pp-f pno31, np1 crd. dt j vvi dt n1:
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these were the men that imbraced Christ. So in John 7.48.
these were the men that embraced christ. So in John 7.48.
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When the Officers and Souldiers that came to apprehend Christ, heard him speak, they were convinced,
When the Officers and Soldiers that Come to apprehend christ, herd him speak, they were convinced,
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and said, never man spake as he spake;
and said, never man spoke as he spoke;
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but saies the chief Priests to them, are ye also deceived? have any of the Rulers or Pharisees believed on him? It is worth your noting in Mat. 27.57. it is said there, that Joseph, a rich man of Arimathea, he himself also was one of them that did follow Christ.
but Says the chief Priests to them, Are you also deceived? have any of the Rulers or Pharisees believed on him? It is worth your noting in Mathew 27.57. it is said there, that Joseph, a rich man of Arimathea, he himself also was one of them that did follow christ.
p-acp vvz dt j-jn n2 p-acp pno32, vbr pn22 av vvn? vhb d pp-f dt n2 cc np2 vvn p-acp pno31? pn31 vbz j po22 vvg p-acp np1 crd. pn31 vbz vvn a-acp, cst np1, dt j n1 pp-f np1, pns31 px31 av vbds crd pp-f pno32 cst vdd vvi np1.
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It is spoken as a matter of wonder, that Joseph that was a rich man should follow Christ, Mark saith, that he went boldly to Pilate, Mark 15.43. but John saith, he was Christs Disciple secretly for fear of the Jews.
It is spoken as a matter of wonder, that Joseph that was a rich man should follow christ, Mark Says, that he went boldly to Pilate, Mark 15.43. but John Says, he was Christ Disciple secretly for Fear of the jews.
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The poor and meaner sort of people, the poor Fishermen did most of all receive the Gospel.
The poor and meaner sort of people, the poor Fishermen did most of all receive the Gospel.
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3. Consider, that where one man is made better by his abundance and riches in the world, there are multitudes made worse by them.
3. Consider, that where one man is made better by his abundance and riches in the world, there Are Multitudes made Worse by them.
crd np1, cst c-crq pi n1 vbz vvn av-jc p-acp po31 n1 cc n2 p-acp dt n1, pc-acp vbr n2 vvd av-jc p-acp pno32.
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And therefore let this consideration startle you, Eccles. 5.13. saies Solomon, There is a sore evill that I have seen under the Sun, namely, riches kept for the owners thereof to their hurt.
And Therefore let this consideration startle you, Eccles. 5.13. Says Solomon, There is a soar evil that I have seen under the Sun, namely, riches kept for the owners thereof to their hurt.
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Beloved, where riches makes one man better, it makes a thousand worse.
beloved, where riches makes one man better, it makes a thousand Worse.
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I remember I have read of Pius Quintus, who relates of himself, that when he was a man of a mean and low condition in the world,
I Remember I have read of Pius Quintus, who relates of himself, that when he was a man of a mean and low condition in the world,
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then he had a very good hope of his salvation;
then he had a very good hope of his salvation;
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but afterwards being advanced to be a Cardinall, then he began very much to doubt and question it;
but afterwards being advanced to be a Cardinal, then he began very much to doubt and question it;
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but after that, being again promoted higher, and made Pope, then he began quite to despair of it.
but After that, being again promoted higher, and made Pope, then he began quite to despair of it.
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His riches and preferment in the world making him grow worse and worse.
His riches and preferment in the world making him grow Worse and Worse.
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May not some of you too truly complain when I was poor and in a low condition,
May not Some of you too truly complain when I was poor and in a low condition,
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then I did continually remember to pray in my Family, to read and hear the word of God,
then I did continually Remember to pray in my Family, to read and hear the word of God,
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and frequent the Ordinances of God;
and frequent the Ordinances of God;
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but now I am grown rich, my Family goes without prayer, and my worldly occasions interrupts and takes me off from the worship and service of God, from reading, hearing and praying, both in publick,
but now I am grown rich, my Family Goes without prayer, and my worldly occasions interrupts and Takes me off from the worship and service of God, from reading, hearing and praying, both in public,
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and privately in my Family, I am now a great deal worse, then when I was poor,
and privately in my Family, I am now a great deal Worse, then when I was poor,
cc av-j p-acp po11 n1, pns11 vbm av dt j n1 av-jc, cs c-crq pns11 vbds j,
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and I have evilly requited the Lord for all his mercies. Mens honours change their manners, whiles they increase in wealth, they decrease in grace.
and I have evilly requited the Lord for all his Mercies. Men's honours change their manners, while they increase in wealth, they decrease in grace.
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The people of God are usually better in a state of affliction then prosperity.
The people of God Are usually better in a state of affliction then Prosperity.
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And thus you shall find, that David was a great deal better, when he was hunted by Saul, like a Patridge upon the Mountains, then when he sate upon the Throne.
And thus you shall find, that David was a great deal better, when he was hunted by Saul, like a Patridge upon the Mountains, then when he sat upon the Throne.
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Therefore 'tis said, 2 Chron. 17.3. that Jehosaphat walked in the first wayes of David his Father; it seems his last wayes were not so good:
Therefore it's said, 2 Chronicles 17.3. that Jehoshaphat walked in the First ways of David his Father; it seems his last ways were not so good:
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many men in their last dayes, when they come to be aged and wealthy, they are then even possessed with their riches,
many men in their last days, when they come to be aged and wealthy, they Are then even possessed with their riches,
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and they are in their hearts (it may be) when they are not in their hands:
and they Are in their hearts (it may be) when they Are not in their hands:
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and therefore consider seriously with your selves, whether your first dayes in the world were not your best dayes,
and Therefore Consider seriously with your selves, whither your First days in the world were not your best days,
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and now your last and richest dayes, your worst dayes.
and now your last and Richest days, your worst days.
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It is observed of the Children of Israel, that they were better under bondage in Egypt, then they were in the Land of Canaan, where they had all things needfull;
It is observed of the Children of Israel, that they were better under bondage in Egypt, then they were in the Land of Canaan, where they had all things needful;
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for then they waxed proud and forgot the Lord: therefore Moses gives them such a caution, Deut. 8. from verse 7. to 15. 4. Consider this beloved, that your wealth and possessions in the world, though they may be lawfull and honestly gotten:
for then they waxed proud and forgotten the Lord: Therefore Moses gives them such a caution, Deuteronomy 8. from verse 7. to 15. 4. Consider this Beloved, that your wealth and possessions in the world, though they may be lawful and honestly got:
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yet they lay you under a greater difficulty of coming to Heaven, then other men; in Mat. 19.23.24.
yet they lay you under a greater difficulty of coming to Heaven, then other men; in Mathew 19.23.24.
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when Christ told the young man, that if he would be perfect, he must go sell all that he had,
when christ told the young man, that if he would be perfect, he must go fell all that he had,
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and give to the poor, he went away sorrowfull, for he had great possessions.
and give to the poor, he went away sorrowful, for he had great possessions.
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Then said Jesus to his disciples, how hardly shall a rich man enter into the Kingdom of Heaven.
Then said jesus to his Disciples, how hardly shall a rich man enter into the Kingdom of Heaven.
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And again, I say unto you, it is easier for a Cammel to go through the eye of a needle,
And again, I say unto you, it is Easier for a Cammel to go through the eye of a needle,
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then for a rich man to enter into the Kingdom of God. then for a rich man to enter into the Kingdom of God.
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Upon how hard tearms can a rich man hope to go to Heaven? some are of opinion, that the word here translated Camel, properly signifies a Cable Rope,
Upon how hard terms can a rich man hope to go to Heaven? Some Are of opinion, that the word Here translated Camel, properly signifies a Cable Rope,
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and Mr. Perkins is of that judgement too;
and Mr. Perkins is of that judgement too;
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and saies he, though a Cable Rope cannot go through a needles eye, as it is,
and Says he, though a Cable Rope cannot go through a needles eye, as it is,
cc vvz pns31, cs dt n1 n1 vmbx vvi p-acp dt n2 vvb, c-acp pn31 vbz,
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yet if you untwist it, there is a possibility of getting it through.
yet if you untwist it, there is a possibility of getting it through.
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So if men do untwist themselves from the world, and live with weaned affections from their wealth and possessions, this is the way for them to come to heaven.
So if men do untwist themselves from the world, and live with weaned affections from their wealth and possessions, this is the Way for them to come to heaven.
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Heaven is compared to a stately palace, with a narrow Gate, the expression shews a great deal of difficulty for rich men to go to Heaven.
Heaven is compared to a stately palace, with a narrow Gate, the expression shows a great deal of difficulty for rich men to go to Heaven.
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Mark and Luke set it forth with a patheticall emphasis, oh how hard, &c. but saies Christ, That which is impossible with man, is possible with God. Mark and Lycia Set it forth with a pathetical emphasis, o how hard, etc. but Says christ, That which is impossible with man, is possible with God.
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The riches of the world are perplexing and alluring vanities, and laies you under the greater difficulty of coming to Heaven,
The riches of the world Are perplexing and alluring vanities, and lays you under the greater difficulty of coming to Heaven,
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and it is a hundred to one, but they do ensnare and entangle you.
and it is a hundred to one, but they do ensnare and entangle you.
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5. Consider, that you to whom God hath given great possessions in the world, are exposed to more distracting and distorting and disquietting cares, then poor men are;
5. Consider, that you to whom God hath given great possessions in the world, Are exposed to more distracting and distorting and disquieting Cares, then poor men Are;
crd np1, cst pn22 p-acp ro-crq np1 vhz vvn j n2 p-acp dt n1, vbr vvn p-acp dc n-vvg cc vvg cc vvg n2, av j n2 vbr;
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for they have no cause to complain of their poverty, if they have but food and rayment,
for they have no cause to complain of their poverty, if they have but food and raiment,
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because they are free from those cares and troubles that are incident to rich men;
Because they Are free from those Cares and Troubles that Are incident to rich men;
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who would desire silken Stockins, if he must have gouty Leggs under them? and indeed the Gout is a disease that ordinarily follows rich men? or desire a Sattin Doublet,
who would desire silken Stockings, if he must have gouty Legs under them? and indeed the Gout is a disease that ordinarily follows rich men? or desire a Satin Doublet,
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or a purple Robe, to have a leprous and infirm body under them? so it is better for you to be poor as you are,
or a purple Robe, to have a leprous and infirm body under them? so it is better for you to be poor as you Are,
cc dt j-jn n1, pc-acp vhi dt j cc j n1 p-acp pno32? av pn31 vbz jc p-acp pn22 pc-acp vbi j c-acp pn22 vbr,
(42) sermon (DIV1)
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then to have riches, and so many troubles, and crosses and afflictions, with them. In 1 Tim. 6.9,10.
then to have riches, and so many Troubles, and Crosses and afflictions, with them. In 1 Tim. 6.9,10.
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saies the Apostle there, they that will be rich fall into temptations and a snare, and into many foolish and hurtfull lusts, which drown men in perdition and destruction;
Says the Apostle there, they that will be rich fallen into temptations and a snare, and into many foolish and hurtful Lustiest, which drown men in perdition and destruction;
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(42) sermon (DIV1)
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for the love of money is the root of all evill, which while some have coveted after, they have pierced themselves through with many sorrows, Eccles. 5.12. The rest of a labouring man is sweet, but the abundance of the rich will not suffer him to sleep. So in Eccles. 2.26. God giveth to the sinner travell, both in gathering and heaping up of riches, he meets with a great deal of sorrow and trouble which a poor man is without:for the love of money is the root of all evil, which while Some have coveted After, they have pierced themselves through with many sorrows, Eccles. 5.12. The rest of a labouring man is sweet, but the abundance of the rich will not suffer him to sleep. So in Eccles. 2.26. God gives to the sinner travel, both in gathering and heaping up of riches, he meets with a great deal of sorrow and trouble which a poor man is without:
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(42) sermon (DIV1)
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therefore riches are compared to thorns, you can hardly graspe them with your hand, but they will pierce & wound you.
Therefore riches Are compared to thorns, you can hardly grasp them with your hand, but they will pierce & wound you.
av n2 vbr vvn p-acp n2, pn22 vmb av vvi pno32 p-acp po22 n1, cc-acp pns32 vmb vvi cc vvi pn22.
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A rich man hath three vultures continually feeding on his heart, great care in getting, fear in keeping, grief in parting, and this hinders his quiet.
A rich man hath three vultures continually feeding on his heart, great care in getting, Fear in keeping, grief in parting, and this hinders his quiet.
dt j n1 vhz crd n2 av-j vvg p-acp po31 n1, j n1 p-acp vvg, vvb p-acp vvg, n1 p-acp vvg, cc d vvz po31 j-jn.
(42) sermon (DIV1)
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It is observable, that the same word in the Hebrew that signifies Merchandize, signifies trouble, to note unto us, that those that do entangle themselves in the affairs of the world, will meet with a great deal of trouble,
It is observable, that the same word in the Hebrew that signifies Merchandise, signifies trouble, to note unto us, that those that do entangle themselves in the affairs of the world, will meet with a great deal of trouble,
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and anguish, and vexation with it.
and anguish, and vexation with it.
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6. Consider, that many times your wealth and riches doth stifle and interrupt the success and power,
6. Consider, that many times your wealth and riches does stifle and interrupt the success and power,
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and benefit of the word of God upon your souls. In Mat. 13.22. it is spoken of the thorny ground, that the deceitfulness of riches choaked the word, and made it altogether unfruitfull.
and benefit of the word of God upon your Souls. In Mathew 13.22. it is spoken of the thorny ground, that the deceitfulness of riches choked the word, and made it altogether unfruitful.
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(42) sermon (DIV1)
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Can a crop of Corn grow in a hedge of thorns? no more can the word thrive in a heart filled with worldly cares.
Can a crop of Corn grow in a hedge of thorns? no more can the word thrive in a heart filled with worldly Cares.
vmb dt n1 pp-f n1 vvb p-acp dt n1 pp-f n2? av-dx dc vmb dt n1 vvb p-acp dt n1 vvn p-acp j n2.
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Beloved, it may be these awakening considerations that I have laid before you concerning riches, may make some of you go home with a resolution, never to be rich,
beloved, it may be these awakening considerations that I have laid before you Concerning riches, may make Some of you go home with a resolution, never to be rich,
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or endeavour after a great Estate in the world;
or endeavour After a great Estate in the world;
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but do not mistake me, and conclude from hence that it is a sin to be rich, it is a danger to be rich,
but do not mistake me, and conclude from hence that it is a since to be rich, it is a danger to be rich,
cc-acp vdb xx vvi pno11, cc vvi p-acp av cst pn31 vbz dt n1 pc-acp vbi j, pn31 vbz dt n1 pc-acp vbi j,
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but not a sin, it is a snare and temptation, and therefore you should take care, both how you get,
but not a since, it is a snare and temptation, and Therefore you should take care, both how you get,
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(42) sermon (DIV1)
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and how you use and imploy your riches. 2. Because there is a danger in wealth, do not therefore cast away your wealth,
and how you use and employ your riches. 2. Because there is a danger in wealth, do not Therefore cast away your wealth,
cc c-crq pn22 vvb cc vvi po22 n2. crd p-acp pc-acp vbz dt n1 p-acp n1, vdb xx av vvn av po22 n1,
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and spend it idly and wastfully, and throw away the blessings of God from you.
and spend it idly and wastefully, and throw away the blessings of God from you.
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As 'tis reported of Crates the Thebane, who said of his wealth, Ego perdam te ne tu perdas me.
As it's reported of Crates the Theban, who said of his wealth, Ego Perdam te ne tu Perdas me.
p-acp pn31|vbz vvn pp-f np1 dt njp, r-crq vvd pp-f po31 n1, fw-la fw-la fw-la fw-la fw-la fw-la pno11.
(42) sermon (DIV1)
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Ile destroy thee, least thou shouldst destroy me.
I'll destroy thee, lest thou Shouldst destroy me.
pns11|vmb vvi pno21, cs pns21 vmd2 vvi pno11.
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And this brings me to the 3d particular I promised to handle, namely, to give you some usefull directions and admonitions how you may do to have Gods blessing upon your Estates,
And this brings me to the 3d particular I promised to handle, namely, to give you Some useful directions and admonitions how you may do to have God's blessing upon your Estates,
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and thereby have them both preserved and increased. And
and thereby have them both preserved and increased. And
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1. Season thy possessions with grace, get grace to be mingled with thy goods, and get the true riches to be mingled with thy worldly wealth;
1. Season thy possessions with grace, get grace to be mingled with thy goods, and get the true riches to be mingled with thy worldly wealth;
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and this is the way to preserve and improve them. In Psal. 112.1.3. saies the Psalmist, Blessed is the man that feareth the Lord, that delighteth greatly in his Commandements, his seed shall be mighty upon the earth, wealth and riches shall be in his house.
and this is the Way to preserve and improve them. In Psalm 112.1.3. Says the Psalmist, Blessed is the man that fears the Lord, that delights greatly in his commandments, his seed shall be mighty upon the earth, wealth and riches shall be in his house.
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When God bid Solomon aske what he would of him, 2 Chron. 1.12.
When God bid Solomon ask what he would of him, 2 Chronicles 1.12.
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he did not aske riches, but wisdom and knowledge, and an understanding heart, and saies God to him, because this was in thy heart,
he did not ask riches, but Wisdom and knowledge, and an understanding heart, and Says God to him, Because this was in thy heart,
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and thou hast not asked riches, wealth, or honour, therefore saies God, wisdom and knowledge is granted to thee,
and thou hast not asked riches, wealth, or honour, Therefore Says God, Wisdom and knowledge is granted to thee,
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and thou shalt have riches and wealth, and honours likewise, such as none of the Kings have had, that have been before thee,
and thou shalt have riches and wealth, and honours likewise, such as none of the Kings have had, that have been before thee,
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neither shall any after thee have the like. neither shall any After thee have the like.
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Beloved, you should first seek the Kingdom of God, and his righteousness, and then all other things shall be added to you.
beloved, you should First seek the Kingdom of God, and his righteousness, and then all other things shall be added to you.
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The way to keep and increase your riches, is to get grace into your hearts.
The Way to keep and increase your riches, is to get grace into your hearts.
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2. Imploy part of your increase to pious and Christian uses, to promote and advance Religion,
2. Employ part of your increase to pious and Christian uses, to promote and advance Religion,
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and do it in your lifetime, Prov. 3.9.10.
and do it in your lifetime, Curae 3.9.10.
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Honour the Lord with thy substance, and with the first fruits of all thine increase, (that is) give it to pious uses, what then? so shall thy barnes be filled with plenty, Honour the Lord with thy substance, and with the First fruits of all thine increase, (that is) give it to pious uses, what then? so shall thy Barns be filled with plenty,
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and thy presses shall burst out with new wine. and thy presses shall burst out with new wine.
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In token of thankfulness to God for his blessing, improve part of them to his glory, for good and pious uses.
In token of thankfulness to God for his blessing, improve part of them to his glory, for good and pious uses.
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3. Give up part of thy increase to charitable uses, towards the relieving the necessities of the poor, Prov. 11.24. There is that scattereth, and yet increaseth, and there is that withholdeth more then is meet; but it tendeth to poverty.
3. Give up part of thy increase to charitable uses, towards the relieving the necessities of the poor, Curae 11.24. There is that Scattereth, and yet increases, and there is that withholdeth more then is meet; but it tendeth to poverty.
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(42) sermon (DIV1)
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A penurious withholding tends to poverty, God may blast an Estate that is well gotten if it be ill kept, works of mercy done prudently were never a hinderance,
A penurious withholding tends to poverty, God may blast an Estate that is well got if it be ill kept, works of mercy done prudently were never a hindrance,
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(42) sermon (DIV1)
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but rather a furtherance to mens outward Estates. As in other gifts the good usage of them doth bring an augmentation:
but rather a furtherance to men's outward Estates. As in other Gifts the good usage of them does bring an augmentation:
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so in these 2 Cor. 9.10. the Apostle calls works of charity seed sown. No field so fruitfull to sowe in,
so in these 2 Cor. 9.10. the Apostle calls works of charity seed sown. No field so fruitful to sow in,
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as the poor Members of Christ, no seed better then mercy, no Crop of Corn so commodious as liberality will bring you. Yet Psal. 112.5. give with discretion.
as the poor Members of christ, no seed better then mercy, no Crop of Corn so commodious as liberality will bring you. Yet Psalm 112.5. give with discretion.
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The wise man is mercifull, but he orders his affairs with discretion. The wise man is merciful, but he order his affairs with discretion.
dt j n1 vbz j, cc-acp pns31 n2 po31 n2 p-acp n1.
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You should be discreet in considering how much you ought to give according to your ability, and no more;
You should be discreet in considering how much you ought to give according to your ability, and no more;
pn22 vmd vbi j p-acp vvg c-crq av-d pn22 vmd pc-acp vvi vvg p-acp po22 n1, cc dx av-dc;
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and when, and to whom you must give, not hand over head, to tag and rag, to every begger that goes up and down the streets, without any difference;
and when, and to whom you must give, not hand over head, to tag and rag, to every beggar that Goes up and down the streets, without any difference;
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(42) sermon (DIV1)
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but to those poor men that follow a Calling, and if they be able, do take pains to live in the world,
but to those poor men that follow a Calling, and if they be able, do take pains to live in the world,
cc-acp p-acp d j n2 cst vvb dt vvg, cc cs pns32 vbb j, vdb vvi n2 pc-acp vvi p-acp dt n1,
(42) sermon (DIV1)
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and such as walk holily and religiously;
and such as walk holily and religiously;
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if you do thus give, I will assure you, you shall never be the poorer man at the years end,
if you do thus give, I will assure you, you shall never be the Poorer man At the Years end,
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(42) sermon (DIV1)
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or at least at your lives end; but to be a penurious man, is the way to be a poor man.
or At least At your lives end; but to be a penurious man, is the Way to be a poor man.
cc p-acp ds p-acp po22 n2 vvb; cc-acp pc-acp vbi dt j n1, vbz dt n1 pc-acp vbi dt j n1.
(42) sermon (DIV1)
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As things ill gotten are soon lost, so things ill kept will not long continue.
As things ill got Are soon lost, so things ill kept will not long continue.
p-acp n2 av-jn vvn vbr av vvn, av n2 av-jn vvn vmb xx av-j vvi.
(42) sermon (DIV1)
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If you would have Gods blessing upon your possessions, be of a tender and compassionate disposition towards the poor.
If you would have God's blessing upon your possessions, be of a tender and compassionate disposition towards the poor.
cs pn22 vmd vhi n2 vvg p-acp po22 n2, vbb pp-f dt j cc j n1 p-acp dt j.
(42) sermon (DIV1)
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And do not only give to those that come and beg of you, but do you go and find out the poor, and relieve them.
And do not only give to those that come and beg of you, but do you go and find out the poor, and relieve them.
cc vdb xx av-j vvi p-acp d cst vvb cc vvi pp-f pn22, cc-acp vdb pn22 vvi cc vvi av dt j, cc vvi pno32.
(42) sermon (DIV1)
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The liberall, saies the Prophet Esay, will devise how to give liberally: The liberal, Says the Prophet Isaiah, will devise how to give liberally:
dt j, vvz dt n1 np1, vmb vvi c-crq pc-acp vvi av-j:
(42) sermon (DIV1)
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you should seek out, where is the man that I may do most good to relieve and succour? Throw your money upon the waters and after many days you shall find it again, 'tis a proverbiall speech for fruitless charges, we use to say, I might as well have thrown my money down the River;
you should seek out, where is the man that I may do most good to relieve and succour? Throw your money upon the waters and After many days you shall find it again, it's a proverbial speech for fruitless charges, we use to say, I might as well have thrown my money down the River;
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(42) sermon (DIV1)
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so though it may seem that you had as good cast your money into the water, so though it may seem that you had as good cast your money into the water,
av cs pn31 vmb vvi cst pn22 vhd p-acp j n1 po22 n1 p-acp dt n1,
(42) sermon (DIV1)
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yet you shall find, that God before the years end, will bring about an increase,
yet you shall find, that God before the Years end, will bring about an increase,
av pn22 vmb vvi, cst np1 p-acp dt n2 vvb, vmb vvi p-acp dt n1,
(42) sermon (DIV1)
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and a good advantage for all that you have given away to the poor, for Christ sake.
and a good advantage for all that you have given away to the poor, for christ sake.
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And therefore be not reserv'd and niggardly towards the poor, do not only give a morsell of bread at your door, that your Neighbour may see you,
And Therefore be not reserved and niggardly towards the poor, do not only give a morsel of bred At your door, that your Neighbour may see you,
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but give in secret when no body sees you, and give to them that most need your charity,
but give in secret when no body sees you, and give to them that most need your charity,
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and this is the way for God, both to blesse and increase your riches.
and this is the Way for God, both to bless and increase your riches.
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4. And lastly, you whom God hath blessed in your endeavours, and enlarged your possessions, follow your Calling conscionably and diligently still:
4. And lastly, you whom God hath blessed in your endeavours, and enlarged your possessions, follow your Calling Conscionably and diligently still:
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as God hath blessed thee hitherto, so do not now use any indirect or false wayes to get more riches,
as God hath blessed thee hitherto, so do not now use any indirect or false ways to get more riches,
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but follow thy Calling honestly stll, for the Hand of the diligent saies Solomon, makes rich, and in all labour there is profit,
but follow thy Calling honestly still, for the Hand of the diligent Says Solomon, makes rich, and in all labour there is profit,
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but the talk of the lips tendeth onely to penury. And thus I have done with these two branches: but the talk of the lips tendeth only to penury. And thus I have done with these two branches:
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first I spake something to those that buy and sell, and follow a Trade in the world,
First I spoke something to those that buy and fell, and follow a Trade in the world,
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and yet can scarce bring the year about.
and yet can scarce bring the year about.
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And now I have spoken something to those that buy and sell, and have gotten great Estates and possessions in the world, and that justly and honestly.
And now I have spoken something to those that buy and fell, and have got great Estates and possessions in the world, and that justly and honestly.
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And in the afternoon I shall spend an hour in speaking to those that have gotten possessions and riches in the world; but dishonestly and fraudulently.
And in the afternoon I shall spend an hour in speaking to those that have got possessions and riches in the world; but dishonestly and fraudulently.
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SERM. XII. 1 Cor. 7.30. — And they that buy as though they possessed not. WE come now to speak of those that have gotten possessions in the world;
SERMON. XII. 1 Cor. 7.30. — And they that buy as though they possessed not. WE come now to speak of those that have got possessions in the world;
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but have gotten them dishonestly and unjustly by false waights or measures, or any other sinfull or indirect courses.
but have got them dishonestly and unjustly by false weights or measures, or any other sinful or indirect courses.
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To such as these it will be worth the while, especially in such a populous auditory, to spend an hour upon this last part of the use.
To such as these it will be worth the while, especially in such a populous auditory, to spend an hour upon this last part of the use.
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It may be something that may be said this day, may come near the bosoms of some of you.
It may be something that may be said this day, may come near the bosoms of Some of you.
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In the prosecution of this I shall do these three things. 1. Shew you what conjectures may be given of a man that hath gotten an Estate unjustly. 2. I shall give some cautelary Counsels & directions unto such.
In the prosecution of this I shall do these three things. 1. Show you what Conjectures may be given of a man that hath got an Estate unjustly. 2. I shall give Some cautelary Counsels & directions unto such.
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And 3. Lay before them some terrifying considerations.
And 3. Lay before them Some terrifying considerations.
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For the first, what conjectures may be given of a man that hath gotten his Estate unjustly? I shall name but three; as
For the First, what Conjectures may be given of a man that hath got his Estate unjustly? I shall name but three; as
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1. You may conjecture that man to have come by his Estate dishonestly, that has gotten a great Estate suddenly.
1. You may conjecture that man to have come by his Estate dishonestly, that has got a great Estate suddenly.
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When a man from a begger shall suddenly become a rich man. That's a notable passage, Prov. 28.20. He that makes hast to be rich saies Solomon, shall not be innocent, and therefore there is a curse annexed to it in Prov. 20.21. An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed.
When a man from a beggar shall suddenly become a rich man. That's a notable passage, Curae 28.20. He that makes haste to be rich Says Solomon, shall not be innocent, and Therefore there is a curse annexed to it in Curae 20.21. an inheritance may be got hastily At the beginning, but the end thereof shall not be blessed.
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Plutarch in the life of Sylla mentions a notable passage that a Senator of Rome spake to Sylla, Quo modo vir bonus esse, cum tantas possideas opes, cum a Patre tibi nihil sit relictum. Plutarch in the life of Sylla mentions a notable passage that a Senator of Room spoke to Sylla, Quo modo vir bonus esse, cum Tantas possideas opes, cum a Patre tibi nihil sit relictum.
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And Menander said, a just man never growes rich on a sudden, In 1 Tim. 6.9.10. They that will be rich, that is, over eagerly and over hastily, fall into temptations and a snare.
And Menander said, a just man never grows rich on a sudden, In 1 Tim. 6.9.10. They that will be rich, that is, over eagerly and over hastily, fallen into temptations and a snare.
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2. You may guess that man to have gotten his Estate by dishim is rich as well as he.
2. You may guess that man to have got his Estate by dishim is rich as well as he.
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When a man shall follow a Trade, & honest gain, when no man of the same Calling & Trade with get a great Estate by it,
When a man shall follow a Trade, & honest gain, when no man of the same Calling & Trade with get a great Estate by it,
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& another man of the same Profession, cannot live half so well, though his pains and diligence be as much,
& Another man of the same Profession, cannot live half so well, though his pains and diligence be as much,
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and his returns as great as his.
and his returns as great as his.
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'Tis a sign that there is some mystery of iniquity that he hath in driving his trade; compare Prov. 22.2. with Prov. 29.13. The poor and rich, and the poor and the deceitfull.
It's a Signen that there is Some mystery of iniquity that he hath in driving his trade; compare Curae 22.2. with Curae 29.13. The poor and rich, and the poor and the deceitful.
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And this is a Rule that Seneca hath, saies he, a man that is rich singly, it is very probable, he is rich dishonestly and unjustly.
And this is a Rule that Senecca hath, Says he, a man that is rich singly, it is very probable, he is rich dishonestly and unjustly.
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3. When a man hath gotten an Estate by those wayes that God disallowes of,
3. When a man hath got an Estate by those ways that God disallows of,
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as selling false wares, by false waights, false measures, and false lights, or by a false tongue, he that useth any of these wayes in trading, which God disallowes of, gets his Estate dishonestly.
as selling false wares, by false weights, false measures, and false lights, or by a false tongue, he that uses any of these ways in trading, which God disallows of, gets his Estate dishonestly.
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And thus much shall serve for the first particular. I come now to the second;
And thus much shall serve for the First particular. I come now to the second;
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what cautelary Rules and directions may be given to such men, as have gotten riches and possessions unjustly? I shall give you three of them.
what cautelary Rules and directions may be given to such men, as have got riches and possessions unjustly? I shall give you three of them.
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1. Take this Rule, let it not satisfie your Conscience, nor do you think it will bear you out in your unjust gains, that what you have gotten unjustly and irreligiously in your lifetime, you will imploy religiously, & charitably at your death.
1. Take this Rule, let it not satisfy your Conscience, nor do you think it will bear you out in your unjust gains, that what you have got unjustly and irreligiously in your lifetime, you will employ religiously, & charitably At your death.
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Many men are apt to think, that when they have been unjust and deceitfull dealers all their life-time,
Many men Are apt to think, that when they have been unjust and deceitful dealers all their lifetime,
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if they imploy what they have unjustly gotten, to good uses when they die, to give Legacies, build Hospitalls or Churches, that they are well enough,
if they employ what they have unjustly got, to good uses when they die, to give Legacies, built Hospitals or Churches, that they Are well enough,
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and do therein give God satisfaction for all their injustice; but it is not so, God will not be satisfied with such offerings.
and do therein give God satisfaction for all their injustice; but it is not so, God will not be satisfied with such offerings.
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God doth not love a sacrifice that is gotten by rapine and violence. Esay 61.8. saies God there, I love judgement, and hate robberies for burnt offerings.
God does not love a sacrifice that is got by rapine and violence. Isaiah 61.8. Says God there, I love judgement, and hate robberies for burned offerings.
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And it is very observable, that in Deut. 23.18.
And it is very observable, that in Deuteronomy 23.18.
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the Lord gave an expresse charge, that they should not bring to the Altar, the hire of a whore, to offer it unto God, the Lord could not abide, that the money that was the hire of a whore,
the Lord gave an express charge, that they should not bring to the Altar, the hire of a whore, to offer it unto God, the Lord could not abide, that the money that was the hire of a whore,
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or the price of a Dog, should be offered up to him in a sacrifice.
or the price of a Dog, should be offered up to him in a sacrifice.
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And therefore consider, you that imploy to good uses the mony gotten by oppression, violence and deceit, the Lord will not be well pleased with it, this is the first direction.
And Therefore Consider, you that employ to good uses the money got by oppression, violence and deceit, the Lord will not be well pleased with it, this is the First direction.
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2. Think speedily of making a restitution, if you expect salvation make a restitution to those whom you have wronged, God had rather you should make restitution to those you have injured,
2. Think speedily of making a restitution, if you expect salvation make a restitution to those whom you have wronged, God had rather you should make restitution to those you have injured,
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then that you should build Hospitalls with it, or convert it to any other pious or charitable use:
then that you should built Hospitals with it, or convert it to any other pious or charitable use:
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saith Zacheus, if I have taken away any thing from any man, by any false wayes, I will restore him fourfold.
Says Zacchaeus, if I have taken away any thing from any man, by any false ways, I will restore him fourfold.
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Sultan Selymus, when his Counsellour Pyrrbus perswaded him to bestow the great wealth he had taken from the Persian Merchants, upon some notable Hospital for the Relief of the poor;Sultan Selimus, when his Counselor Pyrrhus persuaded him to bestow the great wealth he had taken from the Persian Merchant's, upon Some notable Hospital for the Relief of the poor;
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the dying Turk commanded it, rather to be restored to the right owners.
the dying Turk commanded it, rather to be restored to the right owners.
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When Henry the third of England sent the Frier Minors a load of Freeze to cloath them, they returned it back with this Message, that he ought not to give Alms of what he had taken from the poor unjustly;
When Henry the third of England sent the Friar Minors a load of Freeze to cloth them, they returned it back with this Message, that he ought not to give Alms of what he had taken from the poor unjustly;
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neither would they accept of that abominable gift. See Levit. 6.4. 3. Do not justifie your self in a course of dishonest gain, when your conscience tells you, that you have dealt unjustly.
neither would they accept of that abominable gift. See Levit. 6.4. 3. Do not justify your self in a course of dishonest gain, when your conscience tells you, that you have dealt unjustly.
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This was the great sin of Ephraim in Hosea 12.7. Ephraim is a Merchant, the ballances of deceit are in his hand, he loveth to oppress.
This was the great since of Ephraim in Hosea 12.7. Ephraim is a Merchant, the balances of deceit Are in his hand, he loves to oppress.
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And Ephraim said, yet I am become rich, I have found me out substance; in all my labours they shall find none iniquity in me that were sin. And Ephraim said, yet I am become rich, I have found me out substance; in all my labours they shall find none iniquity in me that were since.
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He justified himself, though the ballances of deceit were in his band; but do not you do so;
He justified himself, though the balances of deceit were in his band; but do not you do so;
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for though you do, yet God will not justifie you: In Mica 6.11. saies God there, shall I count them pure, that have a deceitfull ballance, or shall I count them honest that have a bag of deceitfull waights? no, I will not do it saies God.
for though you do, yet God will not justify you: In Mica 6.11. Says God there, shall I count them pure, that have a deceitful balance, or shall I count them honest that have a bag of deceitful weights? no, I will not do it Says God.
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I now come to lay down some terrifying and astonishing Considerations.
I now come to lay down Some terrifying and astonishing Considerations.
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All you that have gotten your Estates unjustly and dishonestly, let these six terrible considerations lie near your hearts. All you that have got your Estates unjustly and dishonestly, let these six terrible considerations lie near your hearts.
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1. Confider, that an Estate ill gotten, is in the sight of God no better then robbery,
1. Confider, that an Estate ill got, is in the sighed of God no better then robbery,
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though it be gotten in a way of commerce and trading in the world.
though it be got in a Way of commerce and trading in the world.
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God looks upon it as robbery, as if you had plaid the thief, and stole it out of a mans house, or pickt his pocket. In Psal. 62.10. Trust not in oppressiou, become not vain in robberies, oppression and Robbery is all one. So in Prov. 21.6.7. The getting of Treasures by a lying Tongue, is a vanity tossed to and fro of them that seek death.
God looks upon it as robbery, as if you had played the thief, and stole it out of a men house, or picked his pocket. In Psalm 62.10. Trust not in oppressiou, become not vain in robberies, oppression and Robbery is all one. So in Curae 21.6.7. The getting of Treasures by a lying Tongue, is a vanity tossed to and from of them that seek death.
np1 vvz p-acp pn31 p-acp n1, c-acp cs pn22 vhd vvn dt n1, cc vvd pn31 av pp-f dt ng1 n1, cc vvn po31 n1. p-acp np1 crd. vvb xx p-acp n1, vvb xx j p-acp n2, n1 cc n1 vbz d pi. av p-acp np1 crd. dt n-vvg pp-f n2 p-acp dt j-vvg n1, vbz dt n1 vvn p-acp cc av pp-f pno32 cst vvb n1.
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The robbery of the wicked shall destroy them, because they refuse to do judgement. The robbery of the wicked shall destroy them, Because they refuse to do judgement.
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An Estate gotten by a lying tongue, is called by God robbery, or a stealing with the tongue,
an Estate got by a lying tongue, is called by God robbery, or a stealing with the tongue,
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and though we do not account it so, yet it is no other in Gods account,
and though we do not account it so, yet it is no other in God's account,
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then if you did rob a man, or pick his pocket.
then if you did rob a man, or pick his pocket.
cs cs pn22 vdd vvi dt n1, cc vvi po31 n1.
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And therefore beloved, it is very observable, that what God required as a restitution, for things that were stolen, in Exod. 22.1,2,3. was given by Zacheus for those things which he had got unjustly, though he did not steal them: Exod. 21.1. If a man did steal a sheep, the law was, that he should restore four fold:
And Therefore Beloved, it is very observable, that what God required as a restitution, for things that were stolen, in Exod 22.1,2,3. was given by Zacchaeus for those things which he had god unjustly, though he did not steal them: Exod 21.1. If a man did steal a sheep, the law was, that he should restore four fold:
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so David judges, 2 Sam. 12.6.
so David judges, 2 Sam. 12.6.
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and Zacheus though he was not a thief, yet saies he, If I have taken any thing from any man unjustly, I will restore him four fold, which notes to us, that things gotten by a deceitfull tongue,
and Zacchaeus though he was not a thief, yet Says he, If I have taken any thing from any man unjustly, I will restore him four fold, which notes to us, that things got by a deceitful tongue,
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and riches gotten by oppression, is in the sight of God no better then robbery:
and riches got by oppression, is in the sighed of God no better then robbery:
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& beloved, none of you would be willing to have the brand of a thief upon you,
& Beloved, none of you would be willing to have the brand of a thief upon you,
cc vvn, pix pp-f pn22 vmd vbi j pc-acp vhi dt n1 pp-f dt n1 p-acp pn22,
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when indeed you are so, & no better in Gods account, if you get an Estate dishonestly.
when indeed you Are so, & no better in God's account, if you get an Estate dishonestly.
c-crq av pn22 vbr av, cc dx jc p-acp npg1 n1, cs pn22 vvb dt n1 av-j.
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2. Take in this terrible consideration, that the guilt which you contract in your Trades, by dishonest gains on the weekday, come up in remembrance before the Lord on the Sabbath day.
2. Take in this terrible consideration, that the guilt which you contract in your Trades, by dishonest gains on the weekday, come up in remembrance before the Lord on the Sabbath day.
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You bring the curse of all your week dayes sins along with you on the Lords day. In Ezek. 28.18.
You bring the curse of all your Week days Sins along with you on the lords day. In Ezekiel 28.18.
pn22 vvb dt n1 pp-f d po22 n1 n2 n2 a-acp p-acp pn22 p-acp dt n2 n1. p-acp np1 crd.
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Thou hast defiled thy Sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick, said God to Tyrus. Beloved, the sins of your Trades,Thou hast defiled thy Sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic, said God to Tyre. beloved, the Sins of your Trades,
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& of your traffick defiles your addresses to God, & your approaches into his presence; when you come to worship before him, the sins of your shops defiles your prayers,
& of your traffic defiles your Addresses to God, & your Approaches into his presence; when you come to worship before him, the Sins of your shops defiles your Prayers,
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and pollute the Ordinances of God to you, the Lord looks upon all your unjust gains,
and pollute the Ordinances of God to you, the Lord looks upon all your unjust gains,
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as if you did defile his Sanctuary, Ezek. 14.3.4.
as if you did defile his Sanctuary, Ezekiel 14.3.4.
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The word of the Lord came unto Ezekiel, saying, Son of man, these men have set up their Idolls in their heart, The word of the Lord Come unto Ezekielem, saying, Son of man, these men have Set up their Idols in their heart,
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and put •he stumbling block of their iniquity before their face, should I be enquired of at all by them? therefore speak unto them,
and put •he stumbling block of their iniquity before their face, should I be inquired of At all by them? Therefore speak unto them,
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and say, thus saith the Lord God, every man of the house of Israel, that setteth up his Idolls in his heart,
and say, thus Says the Lord God, every man of the house of Israel, that sets up his Idols in his heart,
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and putteth the stumbling block of his iniquity before his face, and cometh to the prophet, I the Lord will answer him according to the multitude of his Idolls. and putteth the stumbling block of his iniquity before his face, and comes to the Prophet, I the Lord will answer him according to the multitude of his Idols.
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Oh beloved, when you approach in to the solemn Assemblies, to make your addresses to God, he knows what unjust gain is your Idoll,
O Beloved, when you approach in to the solemn Assemblies, to make your Addresses to God, he knows what unjust gain is your Idol,
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and he himself will answer you according to your iniquities, and will not hear your prayers.
and he himself will answer you according to your iniquities, and will not hear your Prayers.
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O let this Consideration terrifie you, the sin of your Shops will defile your Sanctuary, and blast all the benefit of your prayers and services.
O let this Consideration terrify you, the since of your Shops will defile your Sanctuary, and blast all the benefit of your Prayers and services.
sy vvb d n1 vvi pn22, dt n1 pp-f po22 n2 vmb vvi po22 n1, cc vvi d dt n1 pp-f po22 n2 cc n2.
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3. Consider, that if ever God awaken your Conscience, you cannot look upon your unjust gains,
3. Consider, that if ever God awaken your Conscience, you cannot look upon your unjust gains,
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but with abundance of disquietness and horrour, and perplexity of spirit:
but with abundance of disquietness and horror, and perplexity of Spirit:
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it may be now stolen waters are sweet, and the bread of deceitfulness is pleasant to you;
it may be now stolen waters Are sweet, and the bred of deceitfulness is pleasant to you;
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but when God comes to awaken your Conscience, oh what horrour and terrour, and consternation will seaze upon your spirits, Job 20.15.18.20.
but when God comes to awaken your Conscience, o what horror and terror, and consternation will seize upon your spirits, Job 20.15.18.20.
p-acp c-crq np1 vvz pc-acp vvi po22 n1, uh q-crq n1 cc n1, cc n1 vmb vvi p-acp po22 n2, n1 crd.
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He hath swallowed down riches, and he shall vomit them up again, the riches that a man hath gotten unjustly, shall be like meat that lies undigested in a mans stomach,He hath swallowed down riches, and he shall vomit them up again, the riches that a man hath got unjustly, shall be like meat that lies undigested in a men stomach,
pns31 vhz vvn a-acp n2, cc pns31 vmb vvi pno32 a-acp av, dt n2 cst dt n1 vhz vvn av-j, vmb vbi j n1 cst vvz j p-acp dt ng1 n1,
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and forceth him to vomit up again, and in verse 18. That which he laboured for shall he restore,
and forceth him to vomit up again, and in verse 18. That which he laboured for shall he restore,
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and shall not swallow it down, surely he shall not feel quietnesse in his belly, that is in his Conscience.and shall not swallow it down, surely he shall not feel quietness in his belly, that is in his Conscience.
cc vmb xx vvi pn31 a-acp, av-j pns31 vmb xx vvi n1 p-acp po31 n1, cst vbz p-acp po31 n1.
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Those that are the great Cormorants of the world, that swallow down riches by oppression, they shall not feel quietness in their Consciences: so Prov. 6.7. the getting of Treasures by a lying tongue, is a vanity tossed to and fro of those that seek death, the robbery of the wicked shall destroy them.
Those that Are the great Cormorants of the world, that swallow down riches by oppression, they shall not feel quietness in their Consciences: so Curae 6.7. the getting of Treasures by a lying tongue, is a vanity tossed to and from of those that seek death, the robbery of the wicked shall destroy them.
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The word here translated destroy, in the originall, signifies to sawe, which intimates, that goods gotten by deceit & oppression, shall so trouble & perplex those that get them,
The word Here translated destroy, in the original, signifies to saw, which intimates, that goods got by deceit & oppression, shall so trouble & perplex those that get them,
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as a sawe will trouble & torment a man to have his arm or Leg sawed of with it.
as a saw will trouble & torment a man to have his arm or Leg sawed of with it.
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When a man cometh to die & shal consider, all this wealth that I have labored for in my life, must leave me at my death,
When a man comes to die & shall Consider, all this wealth that I have laboured for in my life, must leave me At my death,
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& that your riches are the price of your souls, and that they have been gotten by defrauding and over-reaching your Neighbour, by lying and cheating, and oppression;
& that your riches Are the price of your Souls, and that they have been got by defrauding and overreaching your Neighbour, by lying and cheating, and oppression;
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How can such a man look God in the face? Esay 33.14.
How can such a man look God in the face? Isaiah 33.14.
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who shall dwell with the devouring fire? who shall dwell with the everlasting burnings? he that walketh righteously, who shall dwell with the devouring fire? who shall dwell with the everlasting burnings? he that walks righteously,
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and speaketh uprightly, and despiseth the gain of oppression. and speaks uprightly, and despises the gain of oppression.
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None of those that use dishonest gain, and defraud their Brethren, can look God in the face, what horrour and terrour of Conscience will it be to you,
None of those that use dishonest gain, and defraud their Brothers, can look God in the face, what horror and terror of Conscience will it be to you,
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when you come to die? to consider, that all your riches are purchased with your souls blood.
when you come to die? to Consider, that all your riches Are purchased with your Souls blood.
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Thus it was with Judas, Mat. 27.3. 4 Consider, that sometimes those that have goten great Estates unjustly, God doth so punish them, that he makes them to be objects of shame and reproach amongst the people where they dwell. As in Habbak. 2.9,10. Wo to him that coveteth an evill covetousness to his house, that he may set his nest on high, thou hast consulted shame to thy house.
Thus it was with Judas, Mathew 27.3. 4 Consider, that sometime those that have goten great Estates unjustly, God does so Punish them, that he makes them to be objects of shame and reproach among the people where they dwell. As in Habakkuk. 2.9,10. Woe to him that coveteth an evil covetousness to his house, that he may Set his nest on high, thou hast consulted shame to thy house.
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When men do add house to house, and squeeze the poor by oppression, they do consult shame to their own house, that is not intentionally,
When men do add house to house, and squeeze the poor by oppression, they do consult shame to their own house, that is not intentionally,
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but equentually, though they do not intend it so, yet it falls out so, and we see it by experience, that many times your great Cormorants and oppressors, bring shame upon their own heads in the places where they live.
but equentually, though they do not intend it so, yet it falls out so, and we see it by experience, that many times your great Cormorants and Oppressors's, bring shame upon their own Heads in the places where they live.
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5. Consider, that sometimes God in his just judgements does blast those Estates that are gotten dishonestly,
5. Consider, that sometime God in his just Judgments does blast those Estates that Are got dishonestly,
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even in this life, the oppressors Estate dies before he dies, some times it is so; In Prov. 13.11. saies Solomon, wealth gotten by vanity shall be diminished.
even in this life, the Oppressors's Estate die before he die, Some times it is so; In Curae 13.11. Says Solomon, wealth got by vanity shall be diminished.
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Ill gotten goods are called the treasures of snow;
Ill got goods Are called the treasures of snow;
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now the property of snow is, if you hold a ball of it in your hand, it will melt away presently,
now the property of snow is, if you hold a ball of it in your hand, it will melt away presently,
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& so many times God makes riches unjustly gotten, to melt away as Treasures of Snow:
& so many times God makes riches unjustly got, to melt away as Treasures of Snow:
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there is a notable expression in Prov. 20.21. An Inheritance may be gotten hastily at the beginning;
there is a notable expression in Curae 20.21. an Inheritance may be got hastily At the beginning;
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but the end thereof shall not be blessed. but the end thereof shall not be blessed.
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It is a very good observation that one hath, who takes notice, that of all the Tribes of Israel, the Tribe of Gad, Ruben, and half the Tribe of Menasseth, were most hasty to get possession of the promised Land. And those that were most eager to take their possessions first, the Lord was pleased to make them lose their possessions a great while before any of the other lost theirs,
It is a very good observation that one hath, who Takes notice, that of all the Tribes of Israel, the Tribe of Gad, Reuben, and half the Tribe of Menasseth, were most hasty to get possession of the promised Land. And those that were most eager to take their possessions First, the Lord was pleased to make them loose their possessions a great while before any of the other lost theirs,
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as you may see, a King. 10.33.
as you may see, a King. 10.33.
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I only mention this to let you see, that though you be never so hasty in getting an Estate,
I only mention this to let you see, that though you be never so hasty in getting an Estate,
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yet God may quickly take it from you. You have another notable Text for this purpose, Jer. 17.11.
yet God may quickly take it from you. You have Another notable Text for this purpose, Jer. 17.11.
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As the Partridge sitteth on eggs, and hatcketh them not, so he that getteth riches, As the Partridge Sitteth on eggs, and hatcketh them not, so he that gets riches,
p-acp dt n1 vvz p-acp n2, cc vvz pno32 xx, av pns31 cst vvz n2,
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and not by right, shall leave them in the midst of his dayes, and at his end shall be a fool. and not by right, shall leave them in the midst of his days, and At his end shall be a fool.
cc xx p-acp n-jn, vmb vvi pno32 p-acp dt n1 pp-f po31 n2, cc p-acp po31 n1 vmb vbi dt n1.
(43) sermon (DIV1)
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Oh think of this beloved, that the curse of God waits upon wealth ill gotten, and he will blast it, it may be before you die, Ezek. 22.12,13.
O think of this Beloved, that the curse of God waits upon wealth ill got, and he will blast it, it may be before you die, Ezekiel 22.12,13.
uh vvb pp-f d j-vvn, cst dt n1 pp-f np1 vvz p-acp n1 av-jn vvn, cc pns31 vmb vvi pn31, pn31 vmb vbi p-acp pn22 vvb, np1 crd.
(43) sermon (DIV1)
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thou hast taken usury and increase, and thou hast greedily gained of thy Neighbours by extortion, thou hast taken Usury and increase, and thou hast greedily gained of thy Neighbours by extortion,
pns21 vh2 vvn n1 cc n1, cc pns21 vh2 av-j vvn pp-f po21 n2 p-acp n1,
(43) sermon (DIV1)
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and hast forgotten me saith the Lord; behold therefore I have smitten my hand at thy dishonest gain which thou hast made. and hast forgotten me Says the Lord; behold Therefore I have smitten my hand At thy dishonest gain which thou hast made.
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(43) sermon (DIV1)
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God will smite with his hand, and blast all dishonest gain.
God will smite with his hand, and blast all dishonest gain.
np1 vmb vvi p-acp po31 n1, cc vvi d j n1.
(43) sermon (DIV1)
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Object. But methinks I hear some rich men say, surely this is not so as you say;Object. But methinks I hear Some rich men say, surely this is not so as you say;
n1. p-acp vvz pns11 vvb d j n2 vvb, av-j d vbz xx av c-acp pn22 vvb;
(43) sermon (DIV1)
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for I have gotten by dishonest gains, and have dealt thus and thus, and have gotten a great Estate,
for I have got by dishonest gains, and have dealt thus and thus, and have got a great Estate,
c-acp pns11 vhb vvn p-acp j n2, cc vhb vvn av cc av, cc vhb vvn dt j n1,
(43) sermon (DIV1)
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and am a rich man still, I have left all my Children so much a year,
and am a rich man still, I have left all my Children so much a year,
cc vbm dt j n1 av, pns11 vhb vvn d po11 n2 av av-d dt n1,
(43) sermon (DIV1)
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and have thus much still left in the whole, and therefore I do not see that this that you say is true.
and have thus much still left in the Whole, and Therefore I do not see that this that you say is true.
cc vhb av av-d av vvn p-acp dt j-jn, cc av pns11 vdb xx vvi cst d cst pn22 vvb vbz j.
(43) sermon (DIV1)
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I answer, that it is true, men may sometimes get wealth dishonestly, and yet die rich men,
I answer, that it is true, men may sometime get wealth dishonestly, and yet die rich men,
pns11 vvb, cst pn31 vbz j, n2 vmb av vvi n1 av-j, cc av vvb j n2,
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and leave their wealth to their Children, as in Jer. 5.27.
and leave their wealth to their Children, as in Jer. 5.27.
cc vvi po32 n1 p-acp po32 n2, c-acp p-acp np1 crd.
(43) sermon (DIV1)
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As a Cage is full of Birds, so are their houses full of deceit, therefore they are become great, and waxen rich. As a Cage is full of Birds, so Are their houses full of deceit, Therefore they Are become great, and waxed rich.
p-acp dt n1 vbz j pp-f n2, av vbr po32 n2 j pp-f n1, av pns32 vbr vvn j, cc j j.
(43) sermon (DIV1)
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God may suffer men that do live and trade by deceit, to become great and wax rich.
God may suffer men that do live and trade by deceit, to become great and wax rich.
np1 vmb vvi n2 cst vdb vvi cc n1 p-acp n1, pc-acp vvi j cc vvb j.
(43) sermon (DIV1)
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2. Consider this, that you can have no true comfort, or quietness of conscience in the wealth that you have ill gotten;
2. Consider this, that you can have no true Comfort, or quietness of conscience in the wealth that you have ill got;
crd np1 d, cst pn22 vmb vhi dx j n1, cc n1 pp-f n1 p-acp dt n1 cst pn22 vhb av-jn vvn;
(43) sermon (DIV1)
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though you have gotten it unjustly, yet you cannot keep it quietly.
though you have got it unjustly, yet you cannot keep it quietly.
cs pn22 vhb vvn pn31 av-j, av pn22 vmbx vvi pn31 av-jn.
(43) sermon (DIV1)
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The riches that you have swallowed down, you shall vomit them up again, and surely you shall find no rest in your bellies. The riches that you have swallowed down, you shall vomit them up again, and surely you shall find no rest in your bellies.
dt n2 cst pn22 vhb vvn a-acp, pn22 vmb vvi pno32 a-acp av, cc av-j pn22 vmb vvi dx n1 p-acp po22 n2.
(43) sermon (DIV1)
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3. Suppose you may keep an Estate all your life-time, yet you will be a great loser by the bargain, for all that;
3. Suppose you may keep an Estate all your lifetime, yet you will be a great loser by the bargain, for all that;
crd vvb pn22 vmb vvi dt n1 av-d po22 n1, av pn22 vmb vbi dt j n1 p-acp dt n1, p-acp d d;
(43) sermon (DIV1)
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for what though you have gotten and kept your Estate, yet you will lose your own soul by it.
for what though you have got and kept your Estate, yet you will loose your own soul by it.
p-acp r-crq cs pn22 vhb vvn cc vvn po22 n1, av pn22 vmb vvi po22 d n1 p-acp pn31.
(43) sermon (DIV1)
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And saies our Saviour, what will it profit a man to gain the whole world, and lose his own soul? Hab. 2.10. Thou hast by thy unjust gains, consulted shame to thy house, and sinned against thy own soul:
And Says our Saviour, what will it profit a man to gain the Whole world, and loose his own soul? Hab. 2.10. Thou hast by thy unjust gains, consulted shame to thy house, and sinned against thy own soul:
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(43) sermon (DIV1)
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and thus much for the fift Consideration.
and thus much for the fift Consideration.
cc av av-d c-acp dt ord n1.
(43) sermon (DIV1)
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6. Consider, that by dishonest gains thou dost run the hazard of the greatest losse in all the world;
6. Consider, that by dishonest gains thou dost run the hazard of the greatest loss in all the world;
crd np1, cst p-acp j n2 pns21 vd2 vvi dt n1 pp-f dt js n1 p-acp d dt n1;
(43) sermon (DIV1)
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to wit, a precious and immortall soul. In that place before quoted, Hab. 2.10. wo be to that man that gets wealth by dishonesty and oppression, he sinneth against his own soul. James 5.3. wo be to you rich men, your gold and silver is cankered, and the rust of them shall be a witness against you at the last day. Heb. 2.11. The stone shall crie out of the wall, and the beam out of the timber, in the house which you have gotten unjustly, shall cry for vengeance against you another day.
to wit, a precious and immortal soul. In that place before quoted, Hab. 2.10. woe be to that man that gets wealth by dishonesty and oppression, he Sinneth against his own soul. James 5.3. woe be to you rich men, your gold and silver is cankered, and the rust of them shall be a witness against you At the last day. Hebrew 2.11. The stone shall cry out of the wall, and the beam out of the timber, in the house which you have got unjustly, shall cry for vengeance against you Another day.
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(43) sermon (DIV1)
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A Lapide hath a notable Fable to this purpose, comparing men that are unjust in their dealings to Spiders, the righteous man to a Bee.A Lapide hath a notable Fable to this purpose, comparing men that Are unjust in their dealings to Spiders, the righteous man to a Bee.
dt j vhz dt j n1 p-acp d n1, vvg n2 cst vbr j p-acp po32 n2-vvg p-acp n2, dt j n1 p-acp dt n1.
(43) sermon (DIV1)
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The Spider upbraded the Bee for going up and down, oh said the Bee, stolidissimum est pro vita vitam evomere, provilissima re charissimam medullam fundere, pro incerto certum expendere, pro minimo magnum perdere.
The Spider upbraided the Bee for going up and down, o said the Bee, stolidissimum est Pro vita vitam evomere, provilissima re charissimam medullam Fundere, Pro incerto certum expendere, Pro minimo magnum Perdere.
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(43) sermon (DIV1)
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And therefore consider oh wicked man, thou hast gotten a fair Estate; but that Estate shall cost thee thy souls blood, without repentance:
And Therefore Consider o wicked man, thou hast got a fair Estate; but that Estate shall cost thee thy Souls blood, without Repentance:
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(43) sermon (DIV1)
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oh let this consideration lie near your hearts, that you endanger your precious souls by your unjust gains.
o let this consideration lie near your hearts, that you endanger your precious Souls by your unjust gains.
uh vvb d n1 vvi av-j po22 n2, cst pn22 vvi po22 j n2 p-acp po22 j n2.
(43) sermon (DIV1)
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And thus I have done with these three branches of the use, directed to three sorts of people, 1. To those that buy and sell in the world,
And thus I have done with these three branches of the use, directed to three sorts of people, 1. To those that buy and fell in the world,
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(43) sermon (DIV1)
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and can scarce bring the year about. 2. To those that trade in the world, and get great Estates, but unjustly and dishonestly.
and can scarce bring the year about. 2. To those that trade in the world, and get great Estates, but unjustly and dishonestly.
cc vmb av-j vvi dt n1 a-acp. crd p-acp d cst n1 p-acp dt n1, cc vvb j n2, cc-acp av-j cc av-j.
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And lastly, to those that have got great Estates and Possessions, by just and commendable courses.
And lastly, to those that have god great Estates and Possessions, by just and commendable courses.
cc ord, p-acp d cst vhb vvn j n2 cc n2, p-acp j cc j n2.
(43) sermon (DIV1)
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I shall now conclude all with another short and practical use, and so have done.
I shall now conclude all with Another short and practical use, and so have done.
pns11 vmb av vvi d p-acp j-jn j cc j n1, cc av vhb vdn.
(43) sermon (DIV1)
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I have already spent 4. Sermons about this business of commerce and trading in the world,
I have already spent 4. Sermons about this business of commerce and trading in the world,
pns11 vhb av vvn crd n2 p-acp d n1 pp-f n1 cc n-vvg p-acp dt n1,
(43) sermon (DIV1)
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and all that I shall now say by way of use in the close of this subject, shall be this, earnestly to exhort and beseech you in the midst of all your buyings and sellings in the world, to drive a Trade for Heaven,
and all that I shall now say by Way of use in the close of this Subject, shall be this, earnestly to exhort and beseech you in the midst of all your buyings and sellings in the world, to drive a Trade for Heaven,
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(43) sermon (DIV1)
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and to labour to possess grace as well as worldly goods, and to encourage you herein, let me but offer these three things to your consideration.
and to labour to possess grace as well as worldly goods, and to encourage you herein, let me but offer these three things to your consideration.
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(43) sermon (DIV1)
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1. Do not you expect some gain and increase by your Trades? there is not one of you but think to get by your Trading.
1. Do not you expect Some gain and increase by your Trades? there is not one of you but think to get by your Trading.
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(43) sermon (DIV1)
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O therefore do not drive a Trade for Heaven, and yet never labour to increase and grow better and better by it. Luke 19.5. the Lord expects that we should improve our talent, and gain by our trading for Heaven.
O Therefore do not drive a Trade for Heaven, and yet never labour to increase and grow better and better by it. Lycia 19.5. the Lord expects that we should improve our talon, and gain by our trading for Heaven.
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(43) sermon (DIV1)
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Do you expect to gain by your worldly Tradings? and doth not God expect, that in your Tradings for Heaven, you should gain more grace and more knowledge, more experience, humility, holiness, heavenly mindedness, and the like?
Do you expect to gain by your worldly Tradings? and does not God expect, that in your Tradings for Heaven, you should gain more grace and more knowledge, more experience, humility, holiness, heavenly Mindedness, and the like?
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(43) sermon (DIV1)
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2. Would it not be matter of grief to you, to continue a long time, buying and selling,
2. Would it not be matter of grief to you, to continue a long time, buying and selling,
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(43) sermon (DIV1)
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and trading in the world, and yet not increase your stock, would not this grieve you Beloved? and shall it not grieve you too, that you have been trading for Heaven a long time,
and trading in the world, and yet not increase your stock, would not this grieve you beloved? and shall it not grieve you too, that you have been trading for Heaven a long time,
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(43) sermon (DIV1)
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and yet from your first stepping forth to this instant, have gotten no increase? and would it not grieve you to decline in your Estates,
and yet from your First stepping forth to this instant, have got no increase? and would it not grieve you to decline in your Estates,
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(43) sermon (DIV1)
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after all your labour and pains, and trading in the world, and should it not grieve you much more to be further off from Heaven now,
After all your labour and pains, and trading in the world, and should it not grieve you much more to be further off from Heaven now,
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(43) sermon (DIV1)
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then you were at first?
then you were At First?
cs pn22 vbdr p-acp ord?
(43) sermon (DIV1)
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3. Is it not unreasonable, that all your pursuits and endeavours should be to gain and procure things for the body,
3. Is it not unreasonable, that all your pursuits and endeavours should be to gain and procure things for the body,
crd vbz pn31 xx j, cst d po22 n2 cc n2 vmd vbi pc-acp vvi cc vvi n2 p-acp dt n1,
(43) sermon (DIV1)
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and to-take no care, and make no provisions for the soul? Beloved, would you not count him an unnaturall man, that should take care to cloath his slave,
and to-take no care, and make no provisions for the soul? beloved, would you not count him an unnatural man, that should take care to cloth his slave,
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(43) sermon (DIV1)
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and yet let his Child go naked? so is it not unreasonable, that you should take all pains for the body, and none for the soul.
and yet let his Child go naked? so is it not unreasonable, that you should take all pains for the body, and none for the soul.
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(43) sermon (DIV1)
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Beloved, what a folly is it for you to be so sollicitous to preserve your bodies,
beloved, what a folly is it for you to be so solicitous to preserve your bodies,
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(43) sermon (DIV1)
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and never take any care, concerning the welfare of your precious and immortall souls.
and never take any care, Concerning the welfare of your precious and immortal Souls.
cc av-x vvb d n1, vvg dt n1 pp-f po22 j cc j n2.
(43) sermon (DIV1)
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And thus now I have gone through these three parts of the Text. And they that weep as though they wept not,
And thus now I have gone through these three parts of the Text. And they that weep as though they wept not,
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(43) sermon (DIV1)
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and they that rejoyce as though they rejoyced not, and they that buy as though they possessed not. and they that rejoice as though they rejoiced not, and they that buy as though they possessed not.
cc pns32 cst vvb c-acp cs pns32 vvd xx, cc pns32 cst vvb c-acp cs pns32 vvd xx.
(43) sermon (DIV1)
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In the next place I shall proceed to handle the fourth and last part, and they that use this world as not abusing of it,
In the next place I shall proceed to handle the fourth and last part, and they that use this world as not abusing of it,
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(43) sermon (DIV1)
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for the fashion of this world passeth away. for the fashion of this world passes away.
p-acp dt n1 pp-f d n1 vvz av.
(43) sermon (DIV1)
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SERM. XIII. 1 Cor. 7.31. — And they that use this world as not abusing of it, for the fashion of this world passeth away.
SERMON. XIII. 1 Cor. 7.31. — And they that use this world as not abusing of it, for the fashion of this world passes away.
n1. np1. crd np1 crd. — cc pns32 cst vvb d n1 c-acp xx vvg pp-f pn31, p-acp dt n1 pp-f d n1 vvz av.
(44) sermon (DIV1)
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IN which words there are these two generall parts. 1. A duty commanded. 2. The reason of it adjoyned.
IN which words there Are these two general parts. 1. A duty commanded. 2. The reason of it adjoined.
p-acp r-crq n2 a-acp vbr d crd j n2. crd dt n1 vvd. crd dt n1 pp-f pn31 vvd.
(44) sermon (DIV1)
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First, the duty commanded in these words, and they that use this world as not abusing of it.
First, the duty commanded in these words, and they that use this world as not abusing of it.
ord, dt n1 vvd p-acp d n2, cc pns32 cst vvb d n1 c-acp xx vvg pp-f pn31.
(44) sermon (DIV1)
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Secondly, the reason of it affixt, for the fashion, or the scheme of this world passeth away.
Secondly, the reason of it affixed, for the fashion, or the scheme of this world passes away.
ord, dt n1 pp-f pn31 vvn, p-acp dt n1, cc dt n1 pp-f d n1 vvz av.
(44) sermon (DIV1)
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The word signifies a mathematicall figure, which is a meer notion, and nothing in substance.
The word signifies a mathematical figure, which is a mere notion, and nothing in substance.
dt n1 vvz dt j n1, r-crq vbz dt j n1, cc pix p-acp n1.
(44) sermon (DIV1)
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I shall principally insist upon the first part of the words, And they that use this world as not abusing of it;
I shall principally insist upon the First part of the words, And they that use this world as not abusing of it;
pns11 vmb av-j vvi p-acp dt ord n1 pp-f dt n2, cc pns32 cst vvb d n1 c-acp xx vvg pp-f pn31;
(44) sermon (DIV1)
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from whence observe this point of Doctrine.
from whence observe this point of Doctrine.
p-acp c-crq vvi d n1 pp-f n1.
(44) sermon (DIV1)
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That while men use their lawfull comforts in this world, they must take a great deal of heed that they do not abuse them. That while men use their lawful comforts in this world, they must take a great deal of heed that they do not abuse them.
cst n1 n2 vvb po32 j n2 p-acp d n1, pns32 vmb vvi dt j n1 pp-f n1 cst pns32 vdb xx vvi pno32.
(44) sermon (DIV1)
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This is the Doctrine I shall spend this hower upon. You must not only take heed of things sinfull;
This is the Doctrine I shall spend this hour upon. You must not only take heed of things sinful;
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but of some things lawfull too;
but of Some things lawful too;
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for though there be no sin in them, yet there may be a snare in them.
for though there be no since in them, yet there may be a snare in them.
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In the prosecution of this point I shall thus proceed.
In the prosecution of this point I shall thus proceed.
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1. To give you the reasons why you must not abuse the lawfull comforts of this world.
1. To give you the Reasons why you must not abuse the lawful comforts of this world.
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2. I shall shew you when a man may be said in the use of lawfull comforts to abuse them.
2. I shall show you when a man may be said in the use of lawful comforts to abuse them.
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And lastly, I shall give you some directions, how a Christian may so use the lawfull comforts of this life, as not to abuse them.
And lastly, I shall give you Some directions, how a Christian may so use the lawful comforts of this life, as not to abuse them.
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I shall begin with the first, and shew you the reasons why you must not abuse the lawfull comforts of this life.
I shall begin with the First, and show you the Reasons why you must not abuse the lawful comforts of this life.
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There are four potent reasons for it, two of them found in Scripture, and the other two deduced from Scripture. 1. Abuse nothing you use;
There Are four potent Reasons for it, two of them found in Scripture, and the other two deduced from Scripture. 1. Abuse nothing you use;
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why? because nothing that you use is your own, but Gods, he is the true owner of all that you possess,
why? Because nothing that you use is your own, but God's, he is the true owner of all that you possess,
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and you know it is a part of dishonesty to abuse other mens goods.
and you know it is a part of dishonesty to abuse other men's goods.
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All that you have is Gods, the Cattle upon a thousand hills are his, your Corn and wine are Gods,
All that you have is God's, the Cattle upon a thousand hills Are his, your Corn and wine Are God's,
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and if you use any of them to excess or drunkenness, you abuse that which is none of yours, this is the first reason drawn from Scripture.
and if you use any of them to excess or Drunkenness, you abuse that which is none of yours, this is the First reason drawn from Scripture.
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2. There are two reasons found in Scripture, why you should not abuse the comforts you injoy;
2. There Are two Reasons found in Scripture, why you should not abuse the comforts you enjoy;
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the one before my Text, and the other after it. That before my Text is this;
the one before my Text, and the other After it. That before my Text is this;
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but this I say Brethren (saies the Apostle) the time is short, it remaineth therefore, that whatsoever you use in the world, seeing you cannot use them long, you should use them well: but this I say Brothers (Says the Apostle) the time is short, it remains Therefore, that whatsoever you use in the world, seeing you cannot use them long, you should use them well:
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our time is short, and therefore do not abuse the comforts you injoy, The reason after my Text is,
our time is short, and Therefore do not abuse the comforts you enjoy, The reason After my Text is,
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because all our comforts are fleeting and fading, and running away from us, therefore use the world as not abusing of it,
Because all our comforts Are fleeting and fading, and running away from us, Therefore use the world as not abusing of it,
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for the fashion of this world passeth away; for the fashion of this world passes away;
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they pass away with Eagles wings, but they come to you with the wings of a Sparrow:
they pass away with Eagles wings, but they come to you with the wings of a Sparrow:
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your comforts do vanish away like smoak, and therefore it was a custom in Rome, when the Pope went by, there was an Officer appointed to burn flax before him, which put him in mind, that all his honour and riches should soon vanish and passe away like the smoak.
your comforts do vanish away like smoke, and Therefore it was a custom in Room, when the Pope went by, there was an Officer appointed to burn flax before him, which put him in mind, that all his honour and riches should soon vanish and pass away like the smoke.
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And it was a good meditation that one had standing by a River side;
And it was a good meditation that one had standing by a River side;
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saies he, the water which I see, now runs away, and I see it no more,
Says he, the water which I see, now runs away, and I see it no more,
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so the comforts of this world are like the running River, that are still gliding and running away from us:
so the comforts of this world Are like the running River, that Are still gliding and running away from us:
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seeing therefore we cannot enjoy these comforts long, let us use them well, without abusing of them.
seeing Therefore we cannot enjoy these comforts long, let us use them well, without abusing of them.
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4. Another reason why we should not abuse the comforts of th•s world, is, because that men are naturally more apt and bold,
4. another reason why we should not abuse the comforts of th•s world, is, Because that men Are naturally more apt and bold,
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and venturous, to lanch forth into the abuse of lawfull things, then in the committing of those things that are unlawfull.
and venturous, to launch forth into the abuse of lawful things, then in the committing of those things that Are unlawful.
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There are more die by meat, then by poyson.
There Are more die by meat, then by poison.
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It was the judgement of a learned man, that he thought there were more went to Hell, by doing of lawfull things unlawfully,
It was the judgement of a learned man, that he Thought there were more went to Hell, by doing of lawful things unlawfully,
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then by doing those things that in themselves are meerly sinfull and unlawfull, palpable and grosse wickedness is easily checkt and withstood; but who suspects lawfull things:
then by doing those things that in themselves Are merely sinful and unlawful, palpable and gross wickedness is Easily checked and withstood; but who suspects lawful things:
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When a man is eating or drinking? who suspects that his Table should be made a snare to him? and he that marries a wife, little dreams that she should unsofder this conjunction with Jesus Christ,
When a man is eating or drinking? who suspects that his Table should be made a snare to him? and he that Marries a wife, little dreams that she should unsofder this conjunction with jesus christ,
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and he that buyes and sells, and trades in the world, little suspects that he is then selling away his soul:
and he that buys and sells, and trades in the world, little suspects that he is then selling away his soul:
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therefore take heed that you do not abuse lawfull things, because men are naturally more apt and prone to abuse lawfull things,
Therefore take heed that you do not abuse lawful things, Because men Are naturally more apt and prove to abuse lawful things,
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then to do those things, which the very doing of them is sinfull and unlawfull:
then to do those things, which the very doing of them is sinful and unlawful:
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you may lose your selves in saving your comforts, licitis perimus omnes. Surfet with junkets and sweet meats hath destroyed more then eating what is bitter of taste.
you may loose your selves in Saving your comforts, Licitis perimus omnes. Surfeit with junkets and sweet Meats hath destroyed more then eating what is bitter of taste.
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It is very observable, that in Luke 14.18.
It is very observable, that in Lycia 14.18.
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there were three sorts of people that made their apology, why they would not come to the Supper of the great King,
there were three sorts of people that made their apology, why they would not come to the Supper of the great King,
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and none of them did plead any thing that was sinfull, as an excuse of their absence;
and none of them did plead any thing that was sinful, as an excuse of their absence;
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but saies one, I have bought a piece of ground, and I must needs go and see it, I pray thee have me excued;
but Says one, I have bought a piece of ground, and I must needs go and see it, I pray thee have me excued;
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and another said, I have bought five Yoak of Oxen, and I •o to prove them;
and Another said, I have bought five Yoke of Oxen, and I •o to prove them;
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and another said, I have married a wife, and therefore I cannot come.
and Another said, I have married a wife, and Therefore I cannot come.
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Neither of them did plead a sin for their excuse, as that they had cheated their Neighbour of his Land,
Neither of them did plead a since for their excuse, as that they had cheated their Neighbour of his Land,
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as Ahab did Naboth of his Vineyard, or stollen Oxen, or used wanton dalliance with Whores and Harlots, &c. but those things they pleaded as a ground of excuse, were in themselves lawfull, which doth clearly demonstrate to us that the using of lawfull things abusively, is a great sin,
as Ahab did Naboth of his Vineyard, or stolen Oxen, or used wanton dalliance with Whores and Harlots, etc. but those things they pleaded as a ground of excuse, were in themselves lawful, which does clearly demonstrate to us that the using of lawful things abusively, is a great since,
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and therefore it requires our care and circumspection, that we do not offend in this particular.
and Therefore it requires our care and circumspection, that we do not offend in this particular.
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And thus I have done with the first question, why we must not abuse the lawfull comforts of this life.
And thus I have done with the First question, why we must not abuse the lawful comforts of this life.
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We come now to the second, and that is to shew you, when a man may be said in the use of lawfull comforts to abuse them. We come now to the second, and that is to show you, when a man may be said in the use of lawful comforts to abuse them.
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Answ. I shall give it you in these four or five particulars.Answer I shall give it you in these four or five particulars.
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1. A man may be said to abuse the lawfull comforts of this life, when they do use them too affectionately.
1. A man may be said to abuse the lawful comforts of this life, when they do use them too affectionately.
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Many men do hug their comforts so close in their Arms, that they spoil them, as the Ape kills her young by hugging them too hard.
Many men do hug their comforts so close in their Arms, that they spoil them, as the Ape kills her young by hugging them too hard.
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Beloved, did you but gently and moderately use the things of the world, the luster, and beauty, and comforts of them would remain longer with you;
beloved, did you but gently and moderately use the things of the world, the luster, and beauty, and comforts of them would remain longer with you;
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but by crushing of them, and loving them too much, you spoil them. If riches increase, set not your hearts upon them:
but by crushing of them, and loving them too much, you spoil them. If riches increase, Set not your hearts upon them:
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it is a good observation that one hath upon that place, Job 38.22. where God challengeth Job, saies he, hast thou entred into the treasures of Snow, or hast thou seen the treasures of the Hail.
it is a good observation that one hath upon that place, Job 38.22. where God Challengeth Job, Says he, hast thou entered into the treasures of Snow, or hast thou seen the treasures of the Hail.
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Saies he, all the comforts of this world are but like treasures of Snow.
Says he, all the comforts of this world Are but like treasures of Snow.
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If you take a handfull of Snow, and crush it in your hand, it will melt away presently;
If you take a handful of Snow, and crush it in your hand, it will melt away presently;
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but if you let it lie upon the ground, it will continue a pretty while: and so it is with the things of this world;
but if you let it lie upon the ground, it will continue a pretty while: and so it is with the things of this world;
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if you take the comforts of this life in your hands, and lay them too near your hearts in affection and love to them, they will quickly melt and vanish away from you.
if you take the comforts of this life in your hands, and lay them too near your hearts in affection and love to them, they will quickly melt and vanish away from you.
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But if you leave them in their proper place, and do not set an inordinate affection upon them, they will continue the longer with you.
But if you leave them in their proper place, and do not Set an inordinate affection upon them, they will continue the longer with you.
p-acp cs pn22 vvb pno32 p-acp po32 j n1, cc vdb xx vvi dt j n1 p-acp pno32, pns32 vmb vvi dt jc p-acp pn22.
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If you line a Garment with linnen, it doth well;
If you line a Garment with linen, it does well;
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but if you line it with pitch or glew, that it sticks to the body, you spoil both the Garment,
but if you line it with pitch or glew, that it sticks to the body, you spoil both the Garment,
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and the man that wears it:
and the man that wears it:
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so when the world is glewed to your hearts, it spoils the comforts of the mercies you enjoy,
so when the world is glued to your hearts, it spoils the comforts of the Mercies you enjoy,
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so that this is the first thing, wherein a man may be said to use the lawfull comforts of this life abufively,
so that this is the First thing, wherein a man may be said to use the lawful comforts of this life abufively,
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when he useth them too affectionately; for whatsoever a man loves excessively, he makes a God of it;
when he uses them too affectionately; for whatsoever a man loves excessively, he makes a God of it;
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the covetous man makes a God of his Gold, the ambitious man of his honour, &c. and this is a great abuse of the Creature to make Gods of them.
the covetous man makes a God of his Gold, the ambitious man of his honour, etc. and this is a great abuse of the Creature to make God's of them.
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2. Men abuse lawfull things in their use, when they go about the things of the world, which in themselves are lawfull, too eagerly, when men do rise early,
2. Men abuse lawful things in their use, when they go about the things of the world, which in themselves Are lawful, too eagerly, when men do rise early,
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and go to bed late, and eat the bread of carefulness, and lie down in sorrow, being intent on nothing but the world, as those James 4.13. when a man does thus, he abuseth the world in the using of it.and go to Bed late, and eat the bred of carefulness, and lie down in sorrow, being intent on nothing but the world, as those James 4.13. when a man does thus, he abuseth the world in the using of it.
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Obj. But when may a man be said too eagerly to use the things of this world?Object But when may a man be said too eagerly to use the things of this world?
np1 cc-acp q-crq vmb dt n1 vbi vvn av av-j pc-acp vvi dt n2 pp-f d n1?
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I answer. 1. When thy worldly imployments interrupt thee in holy performances, then you are too eager in the pursuit of worldly things;
I answer. 1. When thy worldly employments interrupt thee in holy performances, then you Are too eager in the pursuit of worldly things;
pns11 vvb. crd c-crq po21 j n2 vvb pno21 p-acp j n2, cs pn22 vbr av j p-acp dt n1 pp-f j n2;
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though you do follow your Trade, which is lawfull and commendable, yet if this makes thee neglect the duties of Gods service,
though you do follow your Trade, which is lawful and commendable, yet if this makes thee neglect the duties of God's service,
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as Family-duties, and closet-duties, &c. then you do abuse lawfull things, and therein consisted Martha's abuse of lawfull things in Luke 10.40. Martha, Martha, thou art carefull, and troubled about many things, saies Christ, she was troubled about the matters of the house;
as Family duties, and Closet-duties, etc. then you do abuse lawful things, and therein consisted Martha's abuse of lawful things in Lycia 10.40. Martha, Martha, thou art careful, and troubled about many things, Says christ, she was troubled about the matters of the house;
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but she neglected the one thing necessary, the hearing of Christs voice.
but she neglected the one thing necessary, the hearing of Christ voice.
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And therefore all you that are Tradesmen, & men of great imployments in the world, take a serious survey over your own hearts, consider whether you do not rob God of his due,
And Therefore all you that Are Tradesmen, & men of great employments in the world, take a serious survey over your own hearts, Consider whither you do not rob God of his due,
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and by your too eagerly pursuing the things of the world, neglect the duties of his service.
and by your too eagerly pursuing the things of the world, neglect the duties of his service.
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2. When you cannot take that naturall refreshment in the blessings of God, which he allowes;
2. When you cannot take that natural refreshment in the blessings of God, which he allows;
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when you cannot eat your bread with quietness, you are so perplext and ingulpht in the world, that when (as Solomon saies) by reason of your abundance you cannot sleep, when you have neither time to eat by day,
when you cannot eat your bred with quietness, you Are so perplexed and ingulpht in the world, that when (as Solomon Says) by reason of your abundance you cannot sleep, when you have neither time to eat by day,
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or sleep by night, then you are too eager about the things of this world.
or sleep by night, then you Are too eager about the things of this world.
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And thirdly, when a man is restless and unsatisfied with his condition, he would be greater and richer then he is,
And Thirdly, when a man is restless and unsatisfied with his condition, he would be greater and Richer then he is,
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and drive a greater Trade then he does, this is to be too eager upon the things of the world.
and drive a greater Trade then he does, this is to be too eager upon the things of the world.
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3. Another thing wherein men abuse the lawfull things of this world in their use, is when they use them too dependingly;
3. another thing wherein men abuse the lawful things of this world in their use, is when they use them too dependingly;
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when they trust, and rely and depend too much upon the things of this world.
when they trust, and rely and depend too much upon the things of this world.
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The comforts of this life may well be compared to the Reeds of Egypt, that if a man leane upon them, would not only deceive his expectations, and break under him;
The comforts of this life may well be compared to the Reeds of Egypt, that if a man lean upon them, would not only deceive his Expectations, and break under him;
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but pierce and run into his hand:
but pierce and run into his hand:
cc-acp vvb cc vvi p-acp po31 n1:
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so if you rely too much upon the things of this world, they will break and frustrate your hopes,
so if you rely too much upon the things of this world, they will break and frustrate your hope's,
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and fly away from you, and pierce you through with many sorrowes.
and fly away from you, and pierce you through with many sorrows.
cc vvi av p-acp pn22, cc vvb pn22 p-acp p-acp d n2.
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It is a good observation that one hath, (saies he) The World hangs upon nothing,
It is a good observation that one hath, (Says he) The World hangs upon nothing,
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and therefore why should we depend upon that which hath no foundation.
and Therefore why should we depend upon that which hath no Foundation.
cc av q-crq vmd pns12 vvi p-acp d r-crq vhz dx n1.
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4. A man useth lawfull things abusively, when he uses the world too carkingly, when a man shal be so troubled with solicitousness what shall become of him and his Family hereafter, in his old age, that he cannot enjoy any comfort,
4. A man uses lawful things abusively, when he uses the world too carkingly, when a man shall be so troubled with solicitousness what shall become of him and his Family hereafter, in his old age, that he cannot enjoy any Comfort,
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or quietness in what he possesses for the present, then he abuseth the things of this world.
or quietness in what he Possesses for the present, then he abuseth the things of this world.
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The things of this world are not durable and lasting, and therefore we should not set our hearts upon them,
The things of this world Are not durable and lasting, and Therefore we should not Set our hearts upon them,
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or be troubled at our future Estates;
or be troubled At our future Estates;
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but live without care, as the Apostle saies in the next verse to my Text, we should not be too carking and sollicitous about the things of the world.
but live without care, as the Apostle Says in the next verse to my Text, we should not be too carking and solicitous about the things of the world.
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We come now to the third Query, what a Christian should do, that in the use of the lawfull comforts of this life he may not abuse them? but that he may use lawfull things lawfully.
We come now to the third Query, what a Christian should do, that in the use of the lawful comforts of this life he may not abuse them? but that he may use lawful things lawfully.
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what course should a Christian take, that he may do thus?
what course should a Christian take, that he may do thus?
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I shall dispatch this very briefly, and shew you in 4 particulars, how you may do to use lawfull things lawfully, and not to abuse them.
I shall dispatch this very briefly, and show you in 4 particulars, how you may do to use lawful things lawfully, and not to abuse them.
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1. If you would use lawfull things lawfully, use them spiritually, and then you will not use them abusively;
1. If you would use lawful things lawfully, use them spiritually, and then you will not use them abusively;
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use earthly things with a heavenly mind.
use earthly things with a heavenly mind.
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As wicked men do use spirituall things carnally, so should you use carnall things spiritually, that is,
As wicked men do use spiritual things carnally, so should you use carnal things spiritually, that is,
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while you are about carnall things, you should make a spirituall use of them.
while you Are about carnal things, you should make a spiritual use of them.
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And thus our Saviour did, when the people came about him for bread, he took occasion thereby, to tell them, of the bread of life, and of that Mannah that came down from Heaven, that a man might eat thereof and not die.
And thus our Saviour did, when the people Come about him for bred, he took occasion thereby, to tell them, of the bred of life, and of that Manna that Come down from Heaven, that a man might eat thereof and not die.
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So when the Samaritan woman was bufie at the well, drawing of water, Christ from thence took occasion to tell her of the water of life;
So when the Samaritan woman was bufie At the well, drawing of water, christ from thence took occasion to tell her of the water of life;
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of living water, that if a man drinks thereof he should never thirst more. Thus did Christ improve carnall things spiritually.
of living water, that if a man drinks thereof he should never thirst more. Thus did christ improve carnal things spiritually.
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A man may lawfully talk and discourse of worldly things, of buying and selling, and trading;
A man may lawfully talk and discourse of worldly things, of buying and selling, and trading;
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but still in the close, there should be a touch of something thats spirituall and heavenly.
but still in the close, there should be a touch of something thats spiritual and heavenly.
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A man will never use the world well, till he uses it spiritually:
A man will never use the world well, till he uses it spiritually:
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one that treats upon this subject, saies, that as he sate once in his study, he saw a little Robin-red-breast, pitch upon his window, chirping;
one that treats upon this Subject, Says, that as he sat once in his study, he saw a little Robin-red-breast, pitch upon his window, chirping;
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and he presently made this spirituall use of it.
and he presently made this spiritual use of it.
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Saies he, this poor Bird that knowes not where to abide, but to rest upon a hedge,
Says he, this poor Bird that knows not where to abide, but to rest upon a hedge,
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and knowes not where to have a bit of meat, or where she shall pick up the next crum,
and knows not where to have a bit of meat, or where she shall pick up the next crumb,
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yet she can sing and be merry, and therefore why should I that have enough of the things of this world, be dejected and troubled with care and solicitousness for them?
yet she can sing and be merry, and Therefore why should I that have enough of the things of this world, be dejected and troubled with care and solicitousness for them?
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2. Use the things of this world reflexively, and then you will not use them abusively.
2. Use the things of this world reflexively, and then you will not use them abusively.
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Reflect from the world up to God.
Reflect from the world up to God.
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When you are enjoying any of the comforts of this life, and find a relish and sweetness in any of the Creatures,
When you Are enjoying any of the comforts of this life, and find a relish and sweetness in any of the Creatures,
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then by way of reflexion, consider, that if there be such a sweetness and deliciousness in the Creature, what a sweetnesse is there in God the Creator? if there be so much beauty and excellency in the Creature,
then by Way of reflection, Consider, that if there be such a sweetness and deliciousness in the Creature, what a sweetness is there in God the Creator? if there be so much beauty and excellency in the Creature,
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how much beauty and glory, and transcendent excellency is there in God, and in the Lord Jesus Christ? if there be so much light and brightness in a Candle, what is the light of the Sun,
how much beauty and glory, and transcendent excellency is there in God, and in the Lord jesus christ? if there be so much Light and brightness in a Candle, what is the Light of the Sun,
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& the glory of Heaven, and the splendor of the Lord Jesus Christ, who is ten thousand times brighter then the Sun? If you do thus use the world, you will not abuse it.
& the glory of Heaven, and the splendour of the Lord jesus christ, who is ten thousand times Brighter then the Sun? If you do thus use the world, you will not abuse it.
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If the Creature be so full of goodness and sweentess, how full is God? if there be such comfort in having an estate here below, what cōfort is there in having grace in our hearts,
If the Creature be so full of Goodness and sweentess, how full is God? if there be such Comfort in having an estate Here below, what Comfort is there in having grace in our hearts,
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& to enjoy those treasures that are incorruptible, and fade not away, which neither the moath nor rust can corrupt,
& to enjoy those treasures that Are incorruptible, and fade not away, which neither the moath nor rust can corrupt,
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nor theeves break through and steal, use the world as a Looking-glasse, which casts a reflexion, not as a mud-wall.nor thieves break through and steal, use the world as a Looking glass, which Cast a reflection, not as a mudwall.
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O beloved, if we could thus in the use of all creature comforts, look up to God,
O Beloved, if we could thus in the use of all creature comforts, look up to God,
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and reflect upon the giver of them, we should never abuse them. 3. You must use the comforts of the world weanedly with weaned affections from them.
and reflect upon the giver of them, we should never abuse them. 3. You must use the comforts of the world weanedly with weaned affections from them.
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Thus David did, though he were the King of Israel, and sate upon the Throne,
Thus David did, though he were the King of Israel, and sat upon the Throne,
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yet he was as a weaned Child, to the things of the world, Psal. 131. verse 1. Beloved, you that have great Estates in the world, should yet live with weaned affections from the world;
yet he was as a weaned Child, to the things of the world, Psalm 131. verse 1. beloved, you that have great Estates in the world, should yet live with weaned affections from the world;
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the Script•re does not only enjoyn Christians to crucifie the flesh; but the world too, They that are Christ, have not only crucified the flesh with the affections and lusts, as in Gal. 5.24. but they are crucified to the world too: thus Paul was;
the Script•re does not only enjoin Christians to crucify the Flesh; but the world too, They that Are christ, have not only Crucified the Flesh with the affections and Lustiest, as in Gal. 5.24. but they Are Crucified to the world too: thus Paul was;
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saies he, I am crucified to the world, and the world is crucified to me:
Says he, I am Crucified to the world, and the world is Crucified to me:
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the world did not care a pin for Paul, and he did not care a pin for the world;
the world did not care a pin for Paul, and he did not care a pin for the world;
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he that will use the world well, must use it weanedly.
he that will use the world well, must use it weanedly.
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4. If you would not use the comforts of the world abusively, you must use them orderly;
4. If you would not use the comforts of the world abusively, you must use them orderly;
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first seek the Kingdom of God, and the righteousness thereof, and then all other things shall be added to you, Mat. 6.33. before you seek after the world, you should seek the things of Heaven;First seek the Kingdom of God, and the righteousness thereof, and then all other things shall be added to you, Mathew 6.33. before you seek After the world, you should seek the things of Heaven;
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seek the Kingdom of Heaven first in your judgements and esteem, as the chief and supreme object of your desires and delight, let the chief bent of your heart be after spirituall things, make this your businesse,
seek the Kingdom of Heaven First in your Judgments and esteem, as the chief and supreme Object of your Desires and delight, let the chief bent of your heart be After spiritual things, make this your business,
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for which you were sent into the world: you may seek after the things of the world;
for which you were sent into the world: you may seek After the things of the world;
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but when you have them, you must use them in a way of subserviency to heavenly and spirituall things;
but when you have them, you must use them in a Way of subserviency to heavenly and spiritual things;
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you may follow your Calling in obedience to Gods Command;
you may follow your Calling in Obedience to God's Command;
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but let your aims be thereby to be the better able to maintain your Family, to serve God in that relation and place he hath set you, to relieve the poor,
but let your aims be thereby to be the better able to maintain your Family, to serve God in that Relation and place he hath Set you, to relieve the poor,
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and comfort the needy, and support others that want the help and assistance of your charity;
and Comfort the needy, and support Others that want the help and assistance of your charity;
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you should have an eye upon spirituall things, as being chiefly to be lookt after,
you should have an eye upon spiritual things, as being chiefly to be looked After,
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and use all your comforts as so many steps to advance you nearer Heaven, you should be subservient to God in whatsoever condition he hath placed you,
and use all your comforts as so many steps to advance you nearer Heaven, you should be subservient to God in whatsoever condition he hath placed you,
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and not use the world for the worlds sake, and follow a Calling, and buy and sell meerly to get gain,
and not use the world for the world's sake, and follow a Calling, and buy and fell merely to get gain,
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and to grow rich and great in the world, making Religion and godliness subservient to the world;
and to grow rich and great in the world, making Religion and godliness subservient to the world;
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for this is a very great abuse of the world: but let all things here below, be secondary and subservient to spirituall and heavenly things.
for this is a very great abuse of the world: but let all things Here below, be secondary and subservient to spiritual and heavenly things.
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It is observable, that in the Lords Prayer, where there are five Petitions for spirituall things, there is but one for temporall things,
It is observable, that in the lords Prayer, where there Are five Petitions for spiritual things, there is but one for temporal things,
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and that is, give us this day our daily bread, to note and intimate to us, that our desires and endeavours should be most after spirituall things.
and that is, give us this day our daily bred, to note and intimate to us, that our Desires and endeavours should be most After spiritual things.
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And besides, these are petitioned for in the first place, before worldly things, to note, that the things of the world should be subservient to spirituall things.
And beside, these Are petitioned for in the First place, before worldly things, to note, that the things of the world should be subservient to spiritual things.
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These are four Rules, which if you observe, you will not use the world abusively. And thus I have gone over the Doctrinall part of this Subject;
These Are four Rules, which if you observe, you will not use the world abusively. And thus I have gone over the Doctrinal part of this Subject;
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I shall only speak a word or two by way of application, and so have done.
I shall only speak a word or two by Way of application, and so have done.
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1. Is it so, that we ought not to abuse the lawfull comforts of this life,
1. Is it so, that we ought not to abuse the lawful comforts of this life,
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then by way of reproof this Doctrine layes (from God) a just blame and rebuke upon all those that do abuse the things of this world.
then by Way of reproof this Doctrine lays (from God) a just blame and rebuke upon all those that do abuse the things of this world.
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It is lawfull formen to eat and drink, and enjoy the comforts of this life; but you must not abuse them, to excess, to gluttony, or drunkenness, &c. 2. By way of exhortation:
It is lawful formen to eat and drink, and enjoy the comforts of this life; but you must not abuse them, to excess, to gluttony, or Drunkenness, etc. 2. By Way of exhortation:
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There is none of you that live in the world, but you must some way or other make use of the world:
There is none of you that live in the world, but you must Some Way or other make use of the world:
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my great request therefore is, that you would use the world as not abusing of it,
my great request Therefore is, that you would use the world as not abusing of it,
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and to prevail with you herein, I shall lay before you severall Considerations, but the time being now past, I shall reserve them to another time.
and to prevail with you herein, I shall lay before you several Considerations, but the time being now past, I shall reserve them to Another time.
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SERM. XIV. 1 Cor. 7.31. — And they that use this world as not abusing of it, for the fashion of this world passeth away.
SERMON. XIV. 1 Cor. 7.31. — And they that use this world as not abusing of it, for the fashion of this world passes away.
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THere is yet something behind by way of use from this Doctrine, That Christians in the use of lawfull things, must take heed that they do not abuse them, which I shall finish this morning,
THere is yet something behind by Way of use from this Doctrine, That Christians in the use of lawful things, must take heed that they do not abuse them, which I shall finish this morning,
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and leave the inducement, (because the fashion of this world passeth away) till the after noon.
and leave the inducement, (Because the fashion of this world passes away) till the After noon.
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The uses that I shall make of it, are only two. 1. By way of caution,
The uses that I shall make of it, Are only two. 1. By Way of caution,
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and 2. By way of exhortation.
and 2. By Way of exhortation.
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1. Is it so, that Christians should be carefull in the use of lawfull comforts, not to abuse them;
1. Is it so, that Christians should be careful in the use of lawful comforts, not to abuse them;
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but so to use the world, as if they used it not, then beloved, take these few cautions along with you.
but so to use the world, as if they used it not, then Beloved, take these few cautions along with you.
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Caution 1. If you must not abuse worldly things, then much more ought you to take heed, that you do not abuse spirituall things in your use of them.Caution 1. If you must not abuse worldly things, then much more ought you to take heed, that you do not abuse spiritual things in your use of them.
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You must be carefull that your practises be answerable to your Professions, and not profess much, and practise little.
You must be careful that your practises be answerable to your Professions, and not profess much, and practise little.
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Do not make Religion a Cloak to impiety. You use to come to Church, and frequent the Ordinances of God;
Do not make Religion a Cloak to impiety. You use to come to Church, and frequent the Ordinances of God;
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but take heed that you do not abuse this practise, and make it a Cloak to cover some secret villany or impiety.
but take heed that you do not abuse this practice, and make it a Cloak to cover Some secret villainy or impiety.
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Do not abuse the word of God, nor use thy tongue to scoffe and jeer at the Scriptures;
Do not abuse the word of God, nor use thy tongue to scoff and jeer At the Scriptures;
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do not abuse your gifts, nor graces, nor contemn and despise those that want them.
do not abuse your Gifts, nor graces, nor contemn and despise those that want them.
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If a man be carefull not to abuse an Iron tool or Instrument, he will be much more carefull, that he does not abuse a silver or a golden one;
If a man be careful not to abuse an Iron tool or Instrument, he will be much more careful, that he does not abuse a silver or a golden one;
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if you must not abuse things of an inferior and baser nature, then much more should you not abuse things of a higher and more excellent nature.
if you must not abuse things of an inferior and baser nature, then much more should you not abuse things of a higher and more excellent nature.
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If you must not abuse worldly things, then much lesse spirituall things;
If you must not abuse worldly things, then much less spiritual things;
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therefore abuse not Ordinances, abuse not Sacraments, nor Sermons, nor the means of grace, by living unfruitfully, and unprofitably under them.
Therefore abuse not Ordinances, abuse not Sacraments, nor Sermons, nor the means of grace, by living unfruitfully, and unprofitably under them.
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2. Take this caution, that these advices of the Apostle, to weep as if we wept not,
2. Take this caution, that these advices of the Apostle, to weep as if we wept not,
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& to rejoyce as if we rejoyced not, & to buy as if we possessed not, are not to be extended to any spiritual performances; but only to outward things.& to rejoice as if we rejoiced not, & to buy as if we possessed not, Are not to be extended to any spiritual performances; but only to outward things.
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The Apostle does not bid you weep for sin, as if you wept not, neither doth he bid you rejoyce in God,
The Apostle does not bid you weep for since, as if you wept not, neither does he bid you rejoice in God,
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and Christ, as if you rejoyced not;
and christ, as if you rejoiced not;
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nor does he bid you use spirituall things, as if you used them not, and buy the things of God, as if you possessed not:
nor does he bid you use spiritual things, as if you used them not, and buy the things of God, as if you possessed not:
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there are many men, that in the use of worldly things, will rejoyce as if they were made up of nothing but joy and mirth,
there Are many men, that in the use of worldly things, will rejoice as if they were made up of nothing but joy and mirth,
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and as if all their blisse & happiness did consist in these outward comforts;
and as if all their bliss & happiness did consist in these outward comforts;
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and many there are that can almost dissolve into tears, for outward losses, troubles, or afflictions;
and many there Are that can almost dissolve into tears, for outward losses, Troubles, or afflictions;
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but when they come to rejoyce in spirituall things, they can then rejoyce as if they rejoyced not,
but when they come to rejoice in spiritual things, they can then rejoice as if they rejoiced not,
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and in mourning for sin, they can weep as if they wept not, and use the things of God as if they used them not.
and in mourning for since, they can weep as if they wept not, and use the things of God as if they used them not.
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Oh how opposite and contrary do men go to the rule of the blessed Apostle here, they can pray as if they prayed not, they do not pray,
O how opposite and contrary doe men go to the Rule of the blessed Apostle Here, they can pray as if they prayed not, they do not pray,
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even while they are a praying. Men should use a moderation and indifferency in the things of the world;
even while they Are a praying. Men should use a moderation and indifferency in the things of the world;
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but you should not do so in spirituall things, but in them you must pray as if you were praying, but you should not do so in spiritual things, but in them you must pray as if you were praying,
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as 'tis said of Elian, James 5.17.
as it's said of Elian, James 5.17.
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and powre forth strong cries to God, and hear the word of God, as if you were a hearing of it,
and pour forth strong cries to God, and hear the word of God, as if you were a hearing of it,
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and do every duty with your whole strength and might.
and do every duty with your Whole strength and might.
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Ʋse 2. Let me perswade you (by way of exhortation to yield to, and pat in practice this Apostolicall Rule, to use the world as not abusing of it.Ʋse 2. Let me persuade you (by Way of exhortation to yield to, and pat in practice this Apostolical Rule, to use the world as not abusing of it.
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And the better to set home this exhortation upon your hearts, I shall lay down before you these ten pressing considerations by way of motive:
And the better to Set home this exhortation upon your hearts, I shall lay down before you these ten pressing considerations by Way of motive:
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and Beloved, in regard of the coldness of the season, I shall very much shorten my meditations,
and beloved, in regard of the coldness of the season, I shall very much shorten my meditations,
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and give you only the heads and pith of things,
and give you only the Heads and pith of things,
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1. If you would use the world as not abusing of it, consider, That in ab•sing the things of the world, you do pervert the end of God in giving you the things of the world;
1. If you would use the world as not abusing of it, Consider, That in ab•sing the things of the world, you do pervert the end of God in giving you the things of the world;
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for the end that God aims at is, that every Creature should lead thee to the Creator, that thereby you may the more admire his goodness,
for the end that God aims At is, that every Creature should led thee to the Creator, that thereby you may the more admire his Goodness,
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and advance his praise and glory;
and advance his praise and glory;
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he looks that every blessing he bestowes upon you, should be as a Perspective-glasse, through which you may have a clearer sight,
he looks that every blessing he bestows upon you, should be as a Perspective-glass, through which you may have a clearer sighed,
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and view of himself, though you are at a great distance from him. In 1 Tim. 4.4. Every Creature of God is good, and to be received with thanksgiving.
and view of himself, though you Are At a great distance from him. In 1 Tim. 4.4. Every Creature of God is good, and to be received with thanksgiving.
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As Doves every grain they pick look upward; so should Christians;
As Dove every grain they pick look upward; so should Christians;
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and therefore if thou dost abuse any of his Creatures, thou dost pervert the end of the most High.
and Therefore if thou dost abuse any of his Creatures, thou dost pervert the end of the most High.
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God did ordain food for thy use, to satisfie thy hunger, and not to feed thy gluttony.
God did ordain food for thy use, to satisfy thy hunger, and not to feed thy gluttony.
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He gave thee drink to extinguish thy thirst, and not to provoke thee to drunkenness.
He gave thee drink to extinguish thy thirst, and not to provoke thee to Drunkenness.
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God gave thee Apparell to cover thy nakedness, and to keep thee warm, and not to be an instrument of pride in thee,
God gave thee Apparel to cover thy nakedness, and to keep thee warm, and not to be an Instrument of pride in thee,
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and so of any other comfort: this is the first Consideration.
and so of any other Comfort: this is the First Consideration.
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2. To keep you from the abuse of the things of the world, consider, that thou art not a proprietor,
2. To keep you from the abuse of the things of the world, Consider, that thou art not a proprietor,
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but only a possessor of those blessings thou injoyest in the world.
but only a possessor of those blessings thou enjoyest in the world.
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It is true, there is a common Proverb amongst men, when they are reproved & taxed,
It is true, there is a Common Proverb among men, when they Are reproved & taxed,
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for abusing the Creatures, they will presently reply, may not I do with my own what I please? why no beloved you may not,
for abusing the Creatures, they will presently reply, may not I do with my own what I please? why no Beloved you may not,
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for you have nothing that is your own, they are all Gods. As in Psal. 50.10,11,12. Every beast of the Forrest is mine, and the Cattle upon a thousand hills.
for you have nothing that is your own, they Are all God's As in Psalm 50.10,11,12. Every beast of the Forest is mine, and the Cattle upon a thousand hills.
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I know all the fouls of the Mountains, and the wild Beasts of the forrests are mine.
I know all the fouls of the Mountains, and the wild Beasts of the forests Are mine.
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If I were hungry, I would not tell thee, for the world is mine, and the fulnesse thereof. If I were hungry, I would not tell thee, for the world is mine, and the fullness thereof.
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So that if you abuse the things of the world, you abuse that which is none of your own, So that if you abuse the things of the world, you abuse that which is none of your own,
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but Gods. And you know, it is a part of dishonesty to abuse another mans goods.
but God's And you know, it is a part of dishonesty to abuse Another men goods.
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All that you have in the world, they are but borrowed blessings, God only hath a right and propriety in them He does but only lend them to us for our use,
All that you have in the world, they Are but borrowed blessings, God only hath a right and propriety in them He does but only lend them to us for our use,
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and keeps the propriety of them to himself.
and keeps the propriety of them to himself.
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If there be any thing (amongst all those things we call our own) may be properly said to be our own, it is our bodies,
If there be any thing (among all those things we call our own) may be properly said to be our own, it is our bodies,
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for that is nearest us, and yet this is not our own neither; for the Apostle saies, in 1 Cor. 6.19,20.
for that is nearest us, and yet this is not our own neither; for the Apostle Says, in 1 Cor. 6.19,20.
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What, know you not that your body is the Temple of the Holy Ghost, and ye are not your own, What, know you not that your body is the Temple of the Holy Ghost, and you Are not your own,
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but you are bought with a price? therefore glorifie God in your bodies, & in your spirits which are Gods. When a man borrows a thing, he that lends it prayes him to use it wel.but you Are bought with a price? Therefore Glorify God in your bodies, & in your spirits which Are God's When a man borrows a thing, he that lends it prays him to use it well.
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Elisha's Servant borrowing but an Axe to cut down wood, and it falling into the water, cryed, alas Master, 'twas but borrowed, 2 King. 6.5. The mercies you have are rather lent then given you;Elisha's Servant borrowing but an Axe to Cut down wood, and it falling into the water, cried, alas Master, 'twas but borrowed, 2 King. 6.5. The Mercies you have Are rather lent then given you;
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shall I wound a man with his own Weapons? yet thus thou dost to God,
shall I wound a man with his own Weapons? yet thus thou dost to God,
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when thou abusest any of his blessings.
when thou abusest any of his blessings.
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3. To keep you from abusing the lawfull comforts of this life, consider, what was noted before, that men are more apt to miscarry in the use of lawfull things,
3. To keep you from abusing the lawful comforts of this life, Consider, what was noted before, that men Are more apt to miscarry in the use of lawful things,
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then in committing those things that are in themselves simply unlawfull:
then in committing those things that Are in themselves simply unlawful:
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there are more a great many die by surfetting upon wholsome meats, then there do by taking of poyson.
there Are more a great many die by surfeiting upon wholesome Meats, then there do by taking of poison.
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Beloved, millions of men miscarry by the use of lawful things.
beloved, millions of men miscarry by the use of lawful things.
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4. Consider, that it is not so easie for men to repent for the abuse of lawfull things,
4. Consider, that it is not so easy for men to Repent for the abuse of lawful things,
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as for the commission of grosse sins, they are more easily discernable, and the conscience does often check and controle,
as for the commission of gross Sins, they Are more Easily discernible, and the conscience does often check and control,
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and rebuke men for such notorious and palpable sins;
and rebuke men for such notorious and palpable Sins;
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but a man may soon miscarry in the use of lawfull things, and yet not perceive it.
but a man may soon miscarry in the use of lawful things, and yet not perceive it.
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Who suspects lawfull things? these sins are not so evidently discerned, and therefore cannot be so easily repented of.
Who suspects lawful things? these Sins Are not so evidently discerned, and Therefore cannot be so Easily repented of.
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5. Consider, that the Creatures that you abuse in this world, they shall rise up as a witness against you at the last day.
5. Consider, that the Creatures that you abuse in this world, they shall rise up as a witness against you At the last day.
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Your silver and gold shall rise up and witness against you; Your silver and gold shall rise up and witness against you;
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not as if the unreasonable Creatures, as silver and gold, should by a vocall expression plead against you;
not as if the unreasonable Creatures, as silver and gold, should by a vocal expression plead against you;
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but when God shall condemn thee, he shall declare that he proceeds thus against thee for the abuse of his Creatures that he has given thee,
but when God shall condemn thee, he shall declare that he proceeds thus against thee for the abuse of his Creatures that he has given thee,
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as silver and gold, riches and possessions in the world.
as silver and gold, riches and possessions in the world.
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The very Creatures that thou hast abused, shall be a witness against thee to condemn thee. As in Hab. 2.10,11. saies the Prophet there, The stone shall cry out of the wall, and the beam out of the timber shall answer it against wicked men and oppressors at the day of judgement.
The very Creatures that thou hast abused, shall be a witness against thee to condemn thee. As in Hab. 2.10,11. Says the Prophet there, The stone shall cry out of the wall, and the beam out of the timber shall answer it against wicked men and Oppressors's At the day of judgement.
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Not as if the stones and timber should have a voice;
Not as if the stones and timber should have a voice;
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but God shall then say, the cries of the very stones and timber in my ears, which thou hast gotten by violence, does witness against thee.
but God shall then say, the cries of the very stones and timber in my ears, which thou hast got by violence, does witness against thee.
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And Christ shall then say, when he condemns thee, the word that hath been so often preached to you in my name, inviting and beseeching you to come in and accept of mercy and pardon,
And christ shall then say, when he condemns thee, the word that hath been so often preached to you in my name, inviting and beseeching you to come in and accept of mercy and pardon,
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and you would not hear nor obey, but rejected it, and cast it behind your backs, that word does now witness against you.
and you would not hear nor obey, but rejected it, and cast it behind your backs, that word does now witness against you.
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6. Consider, that it is a part of the Creatures curse, and bondage to be abused, by those that make use of them;
6. Consider, that it is a part of the Creatures curse, and bondage to be abused, by those that make use of them;
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in abusing the Creatures you make them grone under you, I will give you a very full Text for this, in Rom. 8.20.21.22.
in abusing the Creatures you make them groan under you, I will give you a very full Text for this, in Rom. 8.20.21.22.
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for (saies the Apostle) the Creature was made subject to vanity, not willingly,
for (Says the Apostle) the Creature was made Subject to vanity, not willingly,
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but by reason of him that hath subjected the same in hope, because the Creature it self also shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God,
but by reason of him that hath subjected the same in hope, Because the Creature it self also shall be Delivered from the bondage of corruption, into the glorious liberty of the Sons of God,
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for we know that the whole creation groaneth and travaileth in pain untill now. for we know that the Whole creation Groaneth and Travaileth in pain until now.
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The great burden and bondage of the Creatures is then, that being created by God to be instruments of his glory,
The great burden and bondage of the Creatures is then, that being created by God to be Instruments of his glory,
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and to provoke those that use them to advance his praise, they are notwithstanding imployed by wicked men to the dishonour of God, and scandall of Religion.
and to provoke those that use them to advance his praise, they Are notwithstanding employed by wicked men to the dishonour of God, and scandal of Religion.
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Under this bondage do the Creatures groan, that although they were made to promote their Creators glory,
Under this bondage do the Creatures groan, that although they were made to promote their Creators glory,
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yet they are made to be instruments of his dishonour, and subjected to the lusts of wicked men,
yet they Are made to be Instruments of his dishonour, and subjected to the Lustiest of wicked men,
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and therefore consider of it, when thou dost abuse the Creatures to excess, either in drunkennesse or gluttony,
and Therefore Consider of it, when thou dost abuse the Creatures to excess, either in Drunkenness or gluttony,
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or pride, if it were possible, those Creatures would sigh and groan, that they are thus necessitated to serve thy lusts, which should be instruments of their Creators glory.
or pride, if it were possible, those Creatures would sighs and groan, that they Are thus necessitated to serve thy Lustiest, which should be Instruments of their Creators glory.
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7. Consider, that by abusing the lawfull blessings you enjoy, you provoke the Lord to take away those blessings from you. As in Hos. 2.8.9.
7. Consider, that by abusing the lawful blessings you enjoy, you provoke the Lord to take away those blessings from you. As in Hos. 2.8.9.
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saies God there, because I gave thee Corn and wine, and Oyl and silver, and gold,
Says God there, Because I gave thee Corn and wine, and Oil and silver, and gold,
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and thou hast abused them, therefore will I return and take away my Corn in the time thereof,
and thou hast abused them, Therefore will I return and take away my Corn in the time thereof,
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and my wine in the season thereof, and will recover my wooll and my flax given to cover her nakedness, the abuse of mercies does many times provoke God to strip us of them, we see by experience, that many that abuse their wealth and Estates come to beggery before they die,and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness, the abuse of Mercies does many times provoke God to strip us of them, we see by experience, that many that abuse their wealth and Estates come to beggary before they die,
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and many that abuse their wits become very fools.
and many that abuse their wits become very Fools.
cc d cst vvb po32 n2 vvb j n2.
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8. To disswade you from the abuse of lawfull blessings, consider, that such practises will nourish in your hearts security,
8. To dissuade you from the abuse of lawful blessings, Consider, that such practises will nourish in your hearts security,
crd p-acp vvi pn22 p-acp dt n1 pp-f j n2, vvb, cst d n2 vmb vvi p-acp po22 ng1 n1,
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and carelesness in preparing for the coming of Christ to judgement, Luke 17.27. As it was in the dayes of Noah, so shall it be also in the dayes of the Son of man;
and carelessness in preparing for the coming of christ to judgement, Lycia 17.27. As it was in the days of Noah, so shall it be also in the days of the Son of man;
cc n1 p-acp vvg p-acp dt n-vvg pp-f np1 p-acp n1, av crd. p-acp pn31 vbds p-acp dt n2 pp-f np1, av vmb pn31 vbi av p-acp dt n2 pp-f dt n1 pp-f n1;
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they did eat, they drank, they married wives, they were given in marriage, untill the day that Noe entred into the Ark, and the flood came and destroyed them all,
they did eat, they drank, they married wives, they were given in marriage, until the day that No entered into the Ark, and the flood Come and destroyed them all,
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and as it was in the dayes of Lot, they did eat, they drank, they bought, they sold, they planted, they builded, till it rained fire and brimstone from Heaven,
and as it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they built, till it reigned fire and brimstone from Heaven,
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and destroyed them all, even thus shall it be in the day when the Son of man is revealed. and destroyed them all, even thus shall it be in the day when the Son of man is revealed.
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Beloved, many of you have your hands and heads, and hearts so full of the world, that you are secure and heedless in preparing for the last day, at least in preparing for your last day, the day of your death.
beloved, many of you have your hands and Heads, and hearts so full of the world, that you Are secure and heedless in preparing for the last day, At least in preparing for your last day, the day of your death.
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9. Consider, that by abusing the Creatures, you force them to do that which by naturall instinct, they have no inclination or promptitude to do, in Rom. 8.19.
9. Consider, that by abusing the Creatures, you force them to do that which by natural instinct, they have no inclination or promptitude to do, in Rom. 8.19.
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The Creature was made subject to vanity, not willingly, that is, the Creature is imployed in vain and sinfull uses, not by its naturall instinct,The Creature was made Subject to vanity, not willingly, that is, the Creature is employed in vain and sinful uses, not by its natural instinct,
dt n1 vbds vvn j-jn p-acp n1, xx av-j, cst vbz, dt n1 vbz vvn p-acp j cc j n2, xx p-acp po31 j n1,
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or by the Creatures naturall inclination, but unwillingly;
or by the Creatures natural inclination, but unwillingly;
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thy hand that is imployed in any sinfull action, or thy leggs that carries thee to a Stage-play,
thy hand that is employed in any sinful actium, or thy legs that carries thee to a Stageplay,
po21 n1 cst vbz vvn p-acp d j n1, cc po21 n2 cst vvz pno21 p-acp dt n1,
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or thy tongue that is an instrument of lying, or swearing, &c. they do not do these things willingly,
or thy tongue that is an Instrument of lying, or swearing, etc. they do not do these things willingly,
cc po21 n1 cst vbz dt n1 pp-f vvg, cc vvg, av pns32 vdb xx vdi d n2 av-j,
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or by naturall instinct, they are not enclined to do it, but rather to set forth their Creators glory.
or by natural instinct, they Are not inclined to do it, but rather to Set forth their Creators glory.
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The Sun does not willingly shine to give light to wicked men, to deceive and oppress their Neighbours in their Shops.
The Sun does not willingly shine to give Light to wicked men, to deceive and oppress their Neighbours in their Shops.
dt n1 vdz xx av-j vvi pc-acp vvi n1 p-acp j n2, pc-acp vvi cc vvi po32 n2 p-acp po32 n2.
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No Creature does give a willing consent to be imployed to his Creators dishonour, the Creatures are made subject to vanity, not willingly,
No Creature does give a willing consent to be employed to his Creators dishonour, the Creatures Are made Subject to vanity, not willingly,
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but by reason of him that hath subjected the same in hope (that is) in hope that alwayes the Creature shall not be thus subject to wicked men,but by reason of him that hath subjected the same in hope (that is) in hope that always the Creature shall not be thus Subject to wicked men,
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and instrumentall to their sin, and of their Creators dishonour.
and instrumental to their since, and of their Creators dishonour.
cc j p-acp po32 n1, cc pp-f po32 ng1 n1.
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The Creature is subjected in hope to be some time or other freed from this burden of being made use of by wicked men to Gods dishonour.
The Creature is subjected in hope to be Some time or other freed from this burden of being made use of by wicked men to God's dishonour.
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10. Consider, that you cannot use the things of the world long, and therefore you should use them well:
10. Consider, that you cannot use the things of the world long, and Therefore you should use them well:
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this is the Argument in the text, It remains Brethren (saies the Apostle) the time is short, therefore let him that weeps be as if he wept not,
this is the Argument in the text, It remains Brothers (Says the Apostle) the time is short, Therefore let him that weeps be as if he wept not,
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and he that rejoyceth as if he rejoyced not, and they that buy as if they possessed not,
and he that Rejoiceth as if he rejoiced not, and they that buy as if they possessed not,
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and those that use the world as not abusing of it; and those that use the world as not abusing of it;
cc d cst vvb dt n1 c-acp xx vvg pp-f pn31;
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why? because your time is short, you cannot enjoy them long ▪ and therefore you should use them well.
why? Because your time is short, you cannot enjoy them long ▪ and Therefore you should use them well.
c-crq? c-acp po22 n1 vbz j, pn22 vmbx vvi pno32 vvi ▪ cc av pn22 vmd vvi pno32 av.
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And thus beloved I have done with these Apostolicall Directions:
And thus Beloved I have done with these Apostolical Directions:
cc av j-vvn pns11 vhb vdn p-acp d j n2:
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there now remains behind, only the reasons or motives why we should not use the things of this world abusively, because the fashion of this world passeth away.
there now remains behind, only the Reasons or motives why we should not use the things of this world abusively, Because the fashion of this world passes away.
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Why must we weep as if we wept not, and rejoyce as if we rejoyced not,
Why must we weep as if we wept not, and rejoice as if we rejoiced not,
q-crq vmb pns12 vvi c-acp cs pns12 vvd xx, cc vvi c-acp cs pns12 vvd xx,
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and buy as if we possessed not, and use the world as not abusing of it, why? because the fashion of this world passeth away. The fashion of this world: and buy as if we possessed not, and use the world as not abusing of it, why? Because the fashion of this world passes away. The fashion of this world:
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The word signifies a mathematicall figure (as hath been noted) which is a meer notion,
The word signifies a mathematical figure (as hath been noted) which is a mere notion,
dt n1 vvz dt j n1 (c-acp vhz vbn vvn) r-crq vbz dt j n1,
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and nothing in substance, such a thing is the world:
and nothing in substance, such a thing is the world:
cc pix p-acp n1, d dt n1 vbz dt n1:
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all the pomp and glory and honours, or riches and greatness of the world, they are all fading vanishing comforts, they are continually passing away, like the gliding stream. The fashion of this world.
all the pomp and glory and honours, or riches and greatness of the world, they Are all fading vanishing comforts, they Are continually passing away, like the gliding stream. The fashion of this world.
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The word, saith another Authour, signifies such a fashion as is in a Comedy, or Stage-play, where all things are but for a while to please the eye;
The word, Says Another Author, signifies such a fashion as is in a Comedy, or Stageplay, where all things Are but for a while to please the eye;
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A man acts the part of a King that is but a Beggar: so all the comforts and glory, and honours of the world, they are passing away,
A man acts the part of a King that is but a Beggar: so all the comforts and glory, and honours of the world, they Are passing away,
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like the water of a River, they are continually running away from you. Budaeus reads it, deceiveth, as an ignis fatuus.
like the water of a River, they Are continually running away from you. Budaeus reads it, deceives, as an ignis fatuus.
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I should in the first place handle these words in a relative consideration, as a reason why we must use the world as not abusing of it,
I should in the First place handle these words in a relative consideration, as a reason why we must use the world as not abusing of it,
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because the fashion of this world passeth away, and fom thence you may observe.Because the fashion of this world passes away, and From thence you may observe.
c-acp dt n1 pp-f d n1 vvz av, cc n1 av pn22 vmb vvi.
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That the serious consideration that all the comforts and blessings of this world soon passe and fade away, should be a strong motive to Christians, not to set their hearts upon them. That the serious consideration that all the comforts and blessings of this world soon pass and fade away, should be a strong motive to Christians, not to Set their hearts upon them.
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Who would set his heart upon that which so quickly passeth away? as the running water posteth swiftly away;
Who would Set his heart upon that which so quickly passes away? as the running water posteth swiftly away;
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so the things of the world are soon gone, and therefore this should provoke Christians not to abuse them;
so the things of the world Are soon gone, and Therefore this should provoke Christians not to abuse them;
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but to use them well, seeing they are passing away.
but to use them well, seeing they Are passing away.
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But I had rather handle the words as an intire proposition of themselves, and then the Doctrine from them will be this, That all the comforts and conditions of this world, are passing away from us,
But I had rather handle the words as an entire proposition of themselves, and then the Doctrine from them will be this, That all the comforts and conditions of this world, Are passing away from us,
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even while they are with us. This is the Doctrine I shall spend an hower upon in the afternoon.even while they Are with us. This is the Doctrine I shall spend an hour upon in the afternoon.
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SERM. XV. 1 Cor. 7.31. — For the fashion of this world passeth away. THe fashion of this world passeth away.
SERMON. XV. 1 Cor. 7.31. — For the fashion of this world passes away. THe fashion of this world passes away.
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The observation from these words was this, that all the comforts and contentments of this life are passing away from us,
The observation from these words was this, that all the comforts and contentment's of this life Are passing away from us,
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even while they are with us. They are of • … ansitory and fading nature.even while they Are with us. They Are of • … ansitory and fading nature.
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(Beloved) that I may a little work this generall point upon your affections, I shall first shew you that this is a truth,
(beloved) that I may a little work this general point upon your affections, I shall First show you that this is a truth,
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and then draw some practicall inferences from it, and so finish this Text.
and then draw Some practical inferences from it, and so finish this Text.
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That all the things of the world are posting away from us while they are with us, I shall manifest unto you by these 3. or 4. demonstrations.
That all the things of the world Are posting away from us while they Are with us, I shall manifest unto you by these 3. or 4. demonstrations.
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1. It appears to be so by an induction of particulars, if you look upon all conditions of men,
1. It appears to be so by an induction of particulars, if you look upon all conditions of men,
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whether in honours or prosperity, or riches, &c. you shall see all these conditions in a fading and cons•ming posture.
whither in honours or Prosperity, or riches, etc. you shall see all these conditions in a fading and cons•ming posture.
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Look upon Adams condition in innocency, his condition was in probability like to be a firm and lasting condition,
Look upon Adams condition in innocency, his condition was in probability like to be a firm and lasting condition,
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and yet Adam continued not a night in honour, but became like unto the beast that perisheth.
and yet Adam continued not a night in honour, but became like unto the beast that Perishes.
cc av np1 vvd xx dt n1 p-acp n1, cc-acp vvd av-j p-acp dt n1 cst vvz.
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And so if you look upon Solomon that was the glory of the world neither before him nor after him was there any like unto him;
And so if you look upon Solomon that was the glory of the world neither before him nor After him was there any like unto him;
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all the things of the earth made obeysance, and brought presents to him, 2 Chron. 9.13.
all the things of the earth made obeisance, and brought presents to him, 2 Chronicles 9.13.
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there is set down the totall sum of Solomons glory, the waight of Gold that came to him in one year was 666. Talents of Gold, and as for silver it was plentifull as stones in the street,
there is Set down the total sum of Solomons glory, the weight of Gold that Come to him in one year was 666. Talents of Gold, and as for silver it was plentiful as stones in the street,
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and nothing at all accounted of in his dayes, he had 4000 stalls for Horses and Chariots, and 12000 Horsemen; he had 232 quarters of wheat every day brought into his house, he had silver as stones and gold was of no value with him; and nothing At all accounted of in his days, he had 4000 stalls for Horses and Chariots, and 12000 Horsemen; he had 232 quarters of wheat every day brought into his house, he had silver as stones and gold was of no valve with him;
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and yet what became of all his honour and glory? Solomon in all his glory was not arrayed like the Lilly in the field, (as Christ saies) and so if you look upon the conditions of all men in honour, they stand in slippery places,
and yet what became of all his honour and glory? Solomon in all his glory was not arrayed like the Lily in the field, (as christ Says) and so if you look upon the conditions of all men in honour, they stand in slippery places,
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and are sliding down every day, as in Job 20.6,7,8,9. Though his excellency mount up unto the Heavens, and his head reach unto the Clouds,
and Are sliding down every day, as in Job 20.6,7,8,9. Though his excellency mount up unto the Heavens, and his head reach unto the Clouds,
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yet he shall perish for ever like his own dung, they which have seen him shall say, where is he? he shall flee away as a dream,
yet he shall perish for ever like his own dung, they which have seen him shall say, where is he? he shall flee away as a dream,
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and shall not be found, yea he shall be chased away as a vision of the night. and shall not be found, yea he shall be chased away as a vision of the night.
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So the Assyrian Monarchy passed to the Persian; the Persian to the Grecian, and the Grecian to the Roman. The condition of honour is a fading condition.
So the assyrian Monarchy passed to the Persian; the Persian to the Grecian, and the Grecian to the Roman. The condition of honour is a fading condition.
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Or if it be your fortune to be rich and wealthy in the world, th• … condition is fading too; Or if it be your fortune to be rich and wealthy in the world, th• … condition is fading too;
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thy riches will either see an end of thee, or thou wilt see an end of them, 1 Tim. 6.17. Trust not in uncertain riches; so Prov. 23.5. Riches take unto them wings and flie away: so Prov. 27.24. Ric•es are not for ever, neither does the Crown endure to every Generation.
thy riches will either see an end of thee, or thou wilt see an end of them, 1 Tim. 6.17. Trust not in uncertain riches; so Curae 23.5. Riches take unto them wings and fly away: so Curae 27.24. Ric•es Are not for ever, neither does the Crown endure to every Generation.
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2. Another demonstration to prove that all the things of the world are fading and passing away is this;
2. another demonstration to prove that all the things of the world Are fading and passing away is this;
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because the whole world is of a perishing nature, and therefore the things of the world must needs be so. In 2 Pet. 3.10. The Heavens shall passe away with a noise, and the Elements shall melt with fervent heat;
Because the Whole world is of a perishing nature, and Therefore the things of the world must needs be so. In 2 Pet. 3.10. The Heavens shall pass away with a noise, and the Elements shall melt with fervent heat;
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the earth also, and the works that are therein shall be burnt up. 3. Man which is Gods Master-peece in the world, is still fading, and passing away,the earth also, and the works that Are therein shall be burned up. 3. Man which is God's Masterpiece in the world, is still fading, and passing away,
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and therefore the things of the world much more.
and Therefore the things of the world much more.
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Mans life is but a vapour, but a flying from his womb to his Tombe, Animantis cujus { que } vita est in fuga.
men life is but a vapour, but a flying from his womb to his Tomb, Animals cujus { que } vita est in fuga.
ng1 n1 vbz p-acp dt n1, cc-acp dt n-vvg p-acp po31 n1 p-acp po31 n1, np1 fw-la { fw-fr } fw-la fw-la p-acp fw-la.
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Men have here no continuing City, Heb. 13.14. In the 1 Job last, saies Job, Naked came I out of my mothers womb, and naked shall I return: Men have Here no Continuing city, Hebrew 13.14. In the 1 Job last, Says Job, Naked Come I out of my mother's womb, and naked shall I return:
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there is no mention made of staying in the world, nothing but a coming into the world,
there is no mention made of staying in the world, nothing but a coming into the world,
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and a going out of it again.
and a going out of it again.
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4. It appears to be so by those similitudes that this world and the things thereof are compared to in Scripture.
4. It appears to be so by those Similitudes that this world and the things thereof Are compared to in Scripture.
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The spirit of God, to note the uncertainty of all things here below, in Rev. 15. compares the world to a Sea of glass mingled with fire.
The Spirit of God, to note the uncertainty of all things Here below, in Rev. 15. compares the world to a Sea of glass mingled with fire.
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It is compared to a Sea, because of its fluctuation and variation: and to a Sea of glasse, for its brittleness and uncertainty, it is soon broken;
It is compared to a Sea, Because of its fluctuation and variation: and to a Sea of glass, for its brittleness and uncertainty, it is soon broken;
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and to a Sea of glasse mingled with fire, to note to us that the world is alwayes in a consuming condition.
and to a Sea of glass mingled with fire, to note to us that the world is always in a consuming condition.
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Now no man will look upon the Sea but as a very uncertain and unstable Element;
Now no man will look upon the Sea but as a very uncertain and unstable Element;
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that drop of water that was here, but now, is presently gone, and cannot be found.
that drop of water that was Here, but now, is presently gone, and cannot be found.
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2. The world is compared to a Cloud, in Job 30.15.
2. The world is compared to a Cloud, in Job 30.15.
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my welfare (saies Job) passeth away like a Cloud, Clouds are alwayes posting away,my welfare (Says Job) passes away like a Cloud, Clouds Are always posting away,
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and so is the world, and all things therein. And therefore David saith, Psal. 104.3. God maketh the Clouds his Charrets, noting his volubility and celerity in his works of mercy or judgement.
and so is the world, and all things therein. And Therefore David Says, Psalm 104.3. God makes the Clouds his Charets, noting his volubility and celerity in his works of mercy or judgement.
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3. The World is compared to the wind in Psal. 78.39. as a wind that passeth away and commeth not again: so in Psal. 18.10. and 104. Psal. 3. what more swift then the wind? how soon is a gust and a gale of wind gone by:
3. The World is compared to the wind in Psalm 78.39. as a wind that passes away and comes not again: so in Psalm 18.10. and 104. Psalm 3. what more swift then the wind? how soon is a gust and a gale of wind gone by:
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so neither is there any continuance in any thing here below.
so neither is there any Continuance in any thing Here below.
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4. The vvorld is compared to grasse in 1 James 10. as the flower of the grass the rich men shall passe away;
4. The world is compared to grass in 1 James 10. as the flower of the grass the rich men shall pass away;
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for the Sun is no sooner risen with a burning heat, but it withereth the grasse,
for the Sun is no sooner risen with a burning heat, but it withereth the grass,
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and the flower thereof faileth, and the grace of the fashion thereof perisheth; so also shall the rich man fade away in his wayes. and the flower thereof Faileth, and the grace of the fashion thereof Perishes; so also shall the rich man fade away in his ways.
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Not only to grasse, but the flovver of grasse.
Not only to grass, but the flower of grass.
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5. They are compared to smoak, and you knovv the vvind scattereth, and driveth that to and fro presently. In Hos. 13.13. They shall be as the morning Cloud, and as the early dew, it passeth away.
5. They Are compared to smoke, and you know the wind Scattereth, and drives that to and from presently. In Hos. 13.13. They shall be as the morning Cloud, and as the early due, it passes away.
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(You knovv as soon as the Sun shines, the devv is presently gone.) and they shall be as the chaffe that is driven with a whirlewind out of the floor,
(You know as soon as the Sun shines, the due is presently gone.) and they shall be as the chaff that is driven with a whirlwind out of the floor,
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& as the smoak out of the chimney: & as the smoke out of the chimney:
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there are 5. resemblances put together in one verse, so that beloved, you see these comparisons doe make it very manifest and evident,
there Are 5. resemblances put together in one verse, so that Beloved, you see these comparisons do make it very manifest and evident,
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how uncertain and fading and perishing all the glory and comforts of the world are.
how uncertain and fading and perishing all the glory and comforts of the world Are.
c-crq j cc vvg cc vvg d dt n1 cc n2 pp-f dt n1 vbr.
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I come now to that which I chiefly intended, and that is, to wind up all in a practicall application.
I come now to that which I chiefly intended, and that is, to wind up all in a practical application.
pns11 vvb av p-acp d r-crq pns11 av-jn vvd, cc d vbz, pc-acp vvi a-acp d p-acp dt j n1.
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And all that I shall do herein, shall be to draw out seven practicall instructions from this generall Doctrine.
And all that I shall do herein, shall be to draw out seven practical instructions from this general Doctrine.
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1. Is this so, that all the things of this world are passing away from us,
1. Is this so, that all the things of this world Are passing away from us,
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while they are with us? why then let the consideration of this, wean your affections from all worldly things.
while they Are with us? why then let the consideration of this, wean your affections from all worldly things.
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Why will you love that much that cannot stay with you long. It is the advice that Solomon gives in Prov. 23.5.
Why will you love that much that cannot stay with you long. It is the Advice that Solomon gives in Curae 23.5.
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saies he, why wilt thou set thine eyes upon that which is not, (that is) though they are in being, yet not in continuance;
Says he, why wilt thou Set thine eyes upon that which is not, (that is) though they Are in being, yet not in Continuance;
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for riches certainly make themselves wings and flie away. This consideration should wean our loves from all creature comforts.for riches Certainly make themselves wings and fly away. This consideration should wean our loves from all creature comforts.
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And though vve look upon the things of the World vvith our eys, yet not vvith our hearts;
And though we look upon the things of the World with our eyes, yet not with our hearts;
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but let them be fixt, not upon those things that are seen; but upon those things that are not seen:
but let them be fixed, not upon those things that Are seen; but upon those things that Are not seen:
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for the things that are seen are temporall; but the things that are not seen are eternall, 2 Cor. 4.18. they are not vvorthy the looking on, because temporary.for the things that Are seen Are temporal; but the things that Are not seen Are Eternal, 2 Cor. 4.18. they Are not worthy the looking on, Because temporary.
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In Sparta, a City of Greece, a man vvas King but one year:
In Sparta, a city of Greece, a man was King but one year:
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aftervvards lived in retirement and meanness, therefore no man could hardly be gotten to accept of it:
afterwards lived in retirement and meanness, Therefore no man could hardly be got to accept of it:
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so should the consideration of the fading nature of all vvorldly things, cause us to vvithdravv our affections from them.
so should the consideration of the fading nature of all worldly things, cause us to withdraw our affections from them.
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2. If the fashion of this vvorld be passing avvay, then let this excite and stir up your soules to look after the things of another World, vvhich are more permanent and lasting.
2. If the fashion of this world be passing away, then let this excite and stir up your Souls to look After the things of Another World, which Are more permanent and lasting.
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Chrysostome compares the World to an Eele;Chrysostom compares the World to an Eel;
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and you know the harder you hold an Eele, the sooner it will slip out of your hands;
and you know the harder you hold an Eel, the sooner it will slip out of your hands;
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so the things of the world, the faster you think to hold them, the sooner it will slide from you,
so the things of the world, the faster you think to hold them, the sooner it will slide from you,
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and therefore labour to lay hold upon Christ, and grace, and glory, upon Heaven and happiness.
and Therefore labour to lay hold upon christ, and grace, and glory, upon Heaven and happiness.
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In Heb. 13.14. (saies the Apostle) here we have no continuing City, therefore let us seek one to come.
In Hebrew 13.14. (Says the Apostle) Here we have no Continuing city, Therefore let us seek one to come.
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Because they had no continuance here, therefore they lookt for one to come, even a City whose builder and maker was God, they lookt after the things of another world, that would not passe away as these do. As in 2 Cor. 4.18. we look not to the things which are seen, that are temporall, but to the things which are not seen that are eternall.
Because they had no Continuance Here, Therefore they looked for one to come, even a city whose builder and maker was God, they looked After the things of Another world, that would not pass away as these doe. As in 2 Cor. 4.18. we look not to the things which Are seen, that Are temporal, but to the things which Are not seen that Are Eternal.
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You have another notable Text for this purpose, in Heb. 11.15,16,17. it is spoken of the godly Patriarks, that if they had been mindfull of the Countrey from whence they came out, they might have had opportunity to have returned;
You have Another notable Text for this purpose, in Hebrew 11.15,16,17. it is spoken of the godly Patriarchs, that if they had been mindful of the Country from whence they Come out, they might have had opportunity to have returned;
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but they desired a better Countrey, that is, an heavenly. but they desired a better Country, that is, an heavenly.
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Because they did not look after their own Land, the Land of Canaan, therefore they did declare that they had a better Countrey in their eye, which they did look after, namely, a heavenly Kingdom.
Because they did not look After their own Land, the Land of Canaan, Therefore they did declare that they had a better Country in their eye, which they did look After, namely, a heavenly Kingdom.
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The King of Sparta that year he was King, sent a great deal of Treasure into the place of his banishment, that he might live well ever after:
The King of Sparta that year he was King, sent a great deal of Treasure into the place of his banishment, that he might live well ever After:
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so should Christians while they are here, lay up treasure in Heaven, Mat. 6.19,20. (Beloved) if the things of this world be so vain and fading,
so should Christians while they Are Here, lay up treasure in Heaven, Mathew 6.19,20. (beloved) if the things of this world be so vain and fading,
av vmd njpg2 cs pns32 vbr av, vvb a-acp n1 p-acp n1, np1 crd. (vvn) cs dt n2 pp-f d n1 vbb av j cc j-vvg,
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and uncertain, let us look after the things of a better world.
and uncertain, let us look After the things of a better world.
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3. If it be so, that this world is so fading and vanishing, then labour to be convinced of the truth of it,
3. If it be so, that this world is so fading and vanishing, then labour to be convinced of the truth of it,
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and let your hearts be sensible of the vanity and uncertainty of all things here below.
and let your hearts be sensible of the vanity and uncertainty of all things Here below.
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I may say of them as the Apostle speaks in another case, in Col. 2.22. All these things perish with the using.
I may say of them as the Apostle speaks in Another case, in Col. 2.22. All these things perish with the using.
pns11 vmb vvi pp-f pno32 p-acp dt n1 vvz p-acp j-jn n1, p-acp np1 crd. d d n2 vvb p-acp dt vvg.
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No sooner are you grasping of the world, but it goes from you.
No sooner Are you grasping of the world, but it Goes from you.
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We have no more hold of these earthly things, then of a flock of Birds, I cannot say they are mine,
We have no more hold of these earthly things, then of a flock of Birds, I cannot say they Are mine,
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though they sit in my yard: The glory of Ephraim is said to flie away like a Bird.
though they fit in my yard: The glory of Ephraim is said to fly away like a Bird.
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The world like a Nose-gay withers while you are smelling to it, as snow melts while it is in the hands of Children.
The world like a Nosegay withers while you Are smelling to it, as snow melts while it is in the hands of Children.
dt n1 av-j dt j n2 cs pn22 vbr vvg p-acp pn31, c-acp n1 vvz cs pn31 vbz p-acp dt n2 pp-f n2.
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At the inthronization of Popes, one used to go before him, burning a wad of straw,
At the inthronization of Popes, one used to go before him, burning a would of straw,
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or flax, crying, sic transit gloria mundi. It is an admirable observation that a learned man hath upon the names of the two first men that were born into the world, Cain and Abel; saies he, we may learn this Lesson from their very names.
or flax, crying, sic transit gloria mundi. It is an admirable observation that a learned man hath upon the names of the two First men that were born into the world, Cain and Abel; Says he, we may Learn this lesson from their very names.
cc n1, vvg, fw-la fw-la fw-la fw-la. pn31 vbz dt j n1 cst dt j n1 vhz p-acp dt n2 pp-f dt crd ord n2 cst vbdr vvn p-acp dt n1, np1 cc np1; vvz pns31, pns12 vmb vvi d n1 p-acp po32 j n2.
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Cain here signifies possession, and Abel here signifies vanity; to shew that Adam and Eve did see nothing but vanity in all their possessions.Cain Here signifies possession, and Abel Here signifies vanity; to show that Adam and Eve did see nothing but vanity in all their possessions.
np1 av vvz n1, cc np1 av vvz n1; pc-acp vvi cst np1 cc n1 vdd vvi pix cc-acp n1 p-acp d po32 n2.
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And oh that you that are the Sons and Daughters of Adam, that have a great deal lesse of the world then Adam had, that you would not set your hearts upon the vanities and uncertainties of this world, that are so soon gone away from you.
And o that you that Are the Sons and Daughters of Adam, that have a great deal less of the world then Adam had, that you would not Set your hearts upon the vanities and uncertainties of this world, that Are so soon gone away from you.
cc uh cst pn22 cst vbr dt n2 cc n2 pp-f np1, cst vhb dt j n1 dc pp-f dt n1 av np1 vhd, cst pn22 vmd xx vvi po22 n2 p-acp dt n2 cc n2 pp-f d n1, cst vbr av av vvn av p-acp pn22.
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4. If this be so, that all the comforts of the world are passing away,
4. If this be so, that all the comforts of the world Are passing away,
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then this shews the folly and madness of those men whose eager pursuits are after fading vanities.
then this shows the folly and madness of those men whose eager pursuits Are After fading vanities.
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O what a madness is it for men to be eager in their pursuits of these transient and fading things,
O what a madness is it for men to be eager in their pursuits of these Transient and fading things,
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and in the mean time neglect these things that are of a greater excellency and duration:
and in the mean time neglect these things that Are of a greater excellency and duration:
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and yet there are a world of such fools and mad men amongst us, that seek after vanities,
and yet there Are a world of such Fools and mad men among us, that seek After vanities,
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and neglect durable and lasting riches.
and neglect durable and lasting riches.
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O how foolish are many men in the world, that are eagerly imployed about the mean and low businesses of the world,
O how foolish Are many men in the world, that Are eagerly employed about the mean and low businesses of the world,
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and in the mean time neglect the great affairs of Heaven, like Artaxerxes, who imployed himself in making hafts for knives,
and in the mean time neglect the great affairs of Heaven, like Artaxerxes, who employed himself in making hafts for knives,
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and neglected the waighty affairs of his Kingdom, or like Archimedes, who was drawing mathematicall lines,
and neglected the weighty affairs of his Kingdom, or like Archimedes, who was drawing mathematical lines,
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and never took care to save the City nor his own life.
and never took care to save the city nor his own life.
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It is storied of Caligula, an Emperour of Rome, (and for which he is befool'd of all that ever writ of him) that having prepared and set out a very great Navy of Ships,
It is storied of Caligula, an Emperor of Room, (and for which he is befooled of all that ever writ of him) that having prepared and Set out a very great Navy of Ships,
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when his men thought he would have done great exploits, and have conquered many Kingdoms with them, he contrary to all their expectations, commanded them to go and load all their Ships with Cockle shells and pibble stones, and so return again:
when his men Thought he would have done great exploits, and have conquered many Kingdoms with them, he contrary to all their Expectations, commanded them to go and load all their Ships with Cockle shells and pebble stones, and so return again:
c-crq po31 n2 vvd pns31 vmd vhi vdn j n2, cc vhb vvn d n2 p-acp pno32, pns31 j-jn p-acp d po32 n2, vvd pno32 pc-acp vvi cc vvi d po32 n2 p-acp n1 n2 cc n1 n2, cc av vvb av:
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Just such fools are many men, that trouble themselves in purchasing Cockle shells and pibble stones, the fading vanities of this world,
Just such Fools Are many men, that trouble themselves in purchasing Cockle shells and pebble stones, the fading vanities of this world,
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and neglect the looking after the firm and durable, and substantiall riches of the Kingdom of Heaven.
and neglect the looking After the firm and durable, and substantial riches of the Kingdom of Heaven.
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5. If the things of this world be so fading, then from hence we may see the disparity and vast difference there is between earthly things and heavenly.
5. If the things of this world be so fading, then from hence we may see the disparity and vast difference there is between earthly things and heavenly.
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The glory of this world passeth away; but you cannot say so of the things of Heaven:
The glory of this world passes away; but you cannot say so of the things of Heaven:
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the former weares as your Garments, the other as the body weares not away. Riches are a vanity used to and fro, Prov. 21.6. but grace is durable riches, Prov. 8.18. 1 Pet. 1.24. The grass withereth, and e flower thereof faileth;
the former wears as your Garments, the other as the body wears not away. Riches Are a vanity used to and from, Curae 21.6. but grace is durable riches, Curae 8.18. 1 Pet. 1.24. The grass withereth, and e flower thereof Faileth;
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but the word of God, that endureth for ever: by grasse and the flower of grasse, is meant all the glory of this world,but the word of God, that Endureth for ever: by grass and the flower of grass, is meant all the glory of this world,
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and these all fade and wither away;
and these all fade and wither away;
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but the word of God that endureth for ever, (that is) the work of grace wrought in your hearts by the word that shall last and endure forever;but the word of God that Endureth for ever, (that is) the work of grace wrought in your hearts by the word that shall last and endure forever;
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that shall remain and continue when all the glory of the world passeth away, 1 John 2.17. The world passeth away and the lusts thereof;
that shall remain and continue when all the glory of the world passes away, 1 John 2.17. The world passes away and the Lustiest thereof;
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but he that doth the will of God abideth for ever. but he that does the will of God Abideth for ever.
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(Beloved) here you see the great disparity between heavenly things and the things of the world,
(beloved) Here you see the great disparity between heavenly things and the things of the world,
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as riches and honours, &c. Suppose thou art an Heir to a Crown or Kingdom,
as riches and honours, etc. Suppose thou art an Heir to a Crown or Kingdom,
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yet these are but temporall inheritances, and last but for a season, but an heavenly inheritance that endureth for ever, as in 1 Pet. 1.4. an inheritance incorruptible, undefiled, and that fadeth not away.
yet these Are but temporal inheritances, and last but for a season, but an heavenly inheritance that Endureth for ever, as in 1 Pet. 1.4. an inheritance incorruptible, undefiled, and that fades not away.
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All your comforts here below, are but momentary comforts, riches and honours are not everlasting; but God and Christ, and grace and Heaven, and glory is everlasting:
All your comforts Here below, Are but momentary comforts, riches and honours Are not everlasting; but God and christ, and grace and Heaven, and glory is everlasting:
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these are comforts that ade not away, but last for ever: your earthly parents are not fverlasting;
these Are comforts that ade not away, but last for ever: your earthly Parents Are not fverlasting;
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but your Father in Heaven is everlasting, Esa 9.6.
but your Father in Heaven is everlasting, Isaiah 9.6.
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eour livee here are not everlasting, but your life in Heaven is everyasting, Luke 18 30. here below you rejoyce one day, and lweep another;eour livee Here Are not everlasting, but your life in Heaven is everyasting, Lycia 18 30. Here below you rejoice one day, and lweep Another;
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but in Heaven your joy shall be everlasting, as in Esa 61.7. Everlasting joy shall be upon their heads; so in 2 Thes. 2.16. saies the Apostle, who hath loved us, and given us everlasting consolation, &c. here your comforts are but short;
but in Heaven your joy shall be everlasting, as in Isaiah 61.7. Everlasting joy shall be upon their Heads; so in 2 Thebes 2.16. Says the Apostle, who hath loved us, and given us everlasting consolation, etc. Here your comforts Are but short;
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but in Heaven you shall have everlasting consolation. Here your possessions are not everlasting;
but in Heaven you shall have everlasting consolation. Here your possessions Are not everlasting;
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but there shall last for ever in Heaven, and here you are soon forgotten, and the memory of your names lost;
but there shall last for ever in Heaven, and Here you Are soon forgotten, and the memory of your names lost;
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but in Heaven you shall be had in everlasting remembrance, Psal. 112. vers. 6.
but in Heaven you shall be had in everlasting remembrance, Psalm 112. vers. 6.
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6. Are the glory and comforts of the world passing away? why then know this for your comfort, that the crosses and troubles,
6. are the glory and comforts of the world passing away? why then know this for your Comfort, that the Crosses and Troubles,
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and afflictions of the world are passing away too, slight afflictions which are but for a moment, 2 Cor. 4.17.
and afflictions of the world Are passing away too, slight afflictions which Are but for a moment, 2 Cor. 4.17.
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Suppose thou art a man of a mean fortune, poor and low in the world, why yet thy poverty shall passe away:
Suppose thou art a man of a mean fortune, poor and low in the world, why yet thy poverty shall pass away:
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suppose thou art a man of a sickly and weak constitution, your sicknesse shall passe away too:
suppose thou art a man of a sickly and weak constitution, your sickness shall pass away too:
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suppose thou art imprisoned and in bondage, yet the prisoner shall shake off his fetters, and his prison Garments, Job 11.16. thy misery shall passe away as a stream of water:
suppose thou art imprisoned and in bondage, yet the prisoner shall shake off his fetters, and his prison Garments, Job 11.16. thy misery shall pass away as a stream of water:
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so in Esa 35 10. sorrow and sighing shall fly away, your miseries and sorrows as well as your comforts are passing away. so in Isaiah 35 10. sorrow and sighing shall fly away, your misery's and sorrows as well as your comforts Are passing away.
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And therefore beloved, this should support and bear up your hearts.
And Therefore Beloved, this should support and bear up your hearts.
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7. If the pleasure and comforts of this world are passing away, then we should take a great deal of heed that we do not incur eternall punishments for momentary pleasures:
7. If the pleasure and comforts of this world Are passing away, then we should take a great deal of heed that we do not incur Eternal punishments for momentary pleasures:
crd cs dt n1 cc n2 pp-f d n1 vbr vvg av, cs pns12 vmd vvi dt j n1 pp-f n1 cst pns12 vdb xx vvi j n2 p-acp j n2:
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Beloved, it were something if our comforts here were equivalent and proportionable to our punishments hereafter;
beloved, it were something if our comforts Here were equivalent and proportionable to our punishments hereafter;
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but why should any man be so foolish as for to get an Estate that passeth away, to damn his soul, but why should any man be so foolish as for to get an Estate that passes away, to damn his soul,
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and purchase to himself a misery and torment that shall never passe away. Riches and the outward blessings of this life quickly passe away;
and purchase to himself a misery and torment that shall never pass away. Riches and the outward blessings of this life quickly pass away;
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but the punishment for the abuse of them that endureth for ever. This is like prophane Esau, who for a mess of pottage sold his birthright.
but the punishment for the abuse of them that Endureth for ever. This is like profane Esau, who for a mess of pottage sold his birthright.
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Be perswaded therefore to chuse rather to suffer afflictions with the people of God for a little season here, that so you may raign and be happy with them in Heaven to all eternity, then to enjoy the pleasures of sin for a season here, and thereby incur to your selves everlasting punishments in the world to come.
Be persuaded Therefore to choose rather to suffer afflictions with the people of God for a little season Here, that so you may Reign and be happy with them in Heaven to all eternity, then to enjoy the pleasures of since for a season Here, and thereby incur to your selves everlasting punishments in the world to come.
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And thus beloved, I have in these 15. Sermons, gone over many materiall points touching this subject.
And thus Beloved, I have in these 15. Sermons, gone over many material points touching this Subject.
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It remains only now, that for the time you have yet to live here in the world, that those that meet with crosses,
It remains only now, that for the time you have yet to live Here in the world, that those that meet with Crosses,
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and troubles, and afflictions, do weep as if they wept not.
and Troubles, and afflictions, do weep as if they wept not.
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And those that have riches, and honours, and comforts, and enjoy an affluence and confluence of all worldly pr•sperity, that they rejoyce as though they rejoyced not.
And those that have riches, and honours, and comforts, and enjoy an affluence and confluence of all worldly pr•sperity, that they rejoice as though they rejoiced not.
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And those that buy and sell and trade in the world, it remains that they buy as if they possessed not.
And those that buy and fell and trade in the world, it remains that they buy as if they possessed not.
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And those that any other way use this world, it remains, that they so use it, as not abusing of it;
And those that any other Way use this world, it remains, that they so use it, as not abusing of it;
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for the fashion of this world passeth away. for the fashion of this world passes away.
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