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The Sinners Hope. EZRA X. 2. — Yet now there is Hope in Israel concerning this thing.
The Sinners Hope. EZRA X. 2. — Yet now there is Hope in Israel Concerning this thing.
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CAP. I. The Introduction, from the Text, and Coherence, to the Observation.
CAP. I. The Introduction, from the Text, and Coherence, to the Observation.
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THIS book, written by that pious learned Priest Ezra, (as it bears his name) doth contain in it an account of the chief passages of History from the returne of the people of Babylon, for 164 yeares:
THIS book, written by that pious learned Priest Ezra, (as it bears his name) does contain in it an account of the chief passages of History from the return of the people of Babylon, for 164 Years:
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And so you have an account of the steps, by which in that time that work went or, Zerobbabel brings the people up.
And so you have an account of the steps, by which in that time that work went or, Zerubbabel brings the people up.
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ch: 1. and 2. They reare up an Altar.changed: 1. and 2. They rear up an Altar.
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ch: 3. They begin to lay the foundation of the Temple, In the latter end of ch. 3. This receives interruption:changed: 3. They begin to lay the Foundation of the Temple, In the latter end of changed. 3. This receives interruption:
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at last at 2 bouts it gets up, as appears in the following chapters. Ezra is sent, ch: 7. to restore Sacrifices.
At last At 2 bouts it gets up, as appears in the following Chapters. Ezra is sent, changed: 7. to restore Sacrifices.
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This was in the seventh of Artaxerxes, 13 years before Nehemiah came to build the walls of the City.
This was in the seventh of Artaxerxes, 13 Years before Nehemiah Come to built the walls of the city.
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But Ezra coming, and breaking up his commission from the King, and being about to set upon the work with chearfulnesse, that he came about, he was suddainly saluted, with the sad account of the peoples miscarriage, in their marriage of strange Wives, which struck him into a great terrour and consternation.
But Ezra coming, and breaking up his commission from the King, and being about to Set upon the work with cheerfulness, that he Come about, he was suddenly saluted, with the sad account of the peoples miscarriage, in their marriage of strange Wives, which struck him into a great terror and consternation.
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And having sitten silent about this matter, with his cloths rent, after the manner of a bitter mourner, who had his heart broken with this grievous miscarriage of theirs, at the time of the evening Sacrifice, he makes patheticall lamentation,
And having sitten silent about this matter, with his clothes rend, After the manner of a bitter mourner, who had his heart broken with this grievous miscarriage of theirs, At the time of the evening Sacrifice, he makes pathetical lamentation,
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and confession of the Sin to God, in the Prayer or rather complaint, which you find:
and Confessi of the since to God, in the Prayer or rather complaint, which you find:
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ch. 9 wherein you do not find any petition he could frame to put up for them, the matter he judged so hainous,changed. 9 wherein you do not find any petition he could frame to put up for them, the matter he judged so heinous,
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but all he could say about it, was to aggravate it, and to leave the matter with the Lord, saying, he was not able to stand before the Lord because of this.
but all he could say about it, was to aggravate it, and to leave the matter with the Lord, saying, he was not able to stand before the Lord Because of this.
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The people, upon this Lamentation of his, flock together, and Schecaniah speakes to Ezra about the businesse:
The people, upon this Lamentation of his, flock together, and Shekaniah speaks to Ezra about the business:
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and he joyns with him in acknowledging the miscarriage of the people, but he would not have it thus left as a matter desperate,
and he joins with him in acknowledging the miscarriage of the people, but he would not have it thus left as a matter desperate,
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but declares his opinion of the case, that it is yet hopeful, and he proposed the way he conceived for cure, which was, by making a covenant for reformation, in that particular, wherein they had so grosly offended.
but declares his opinion of the case, that it is yet hopeful, and he proposed the Way he conceived for cure, which was, by making a Covenant for Reformation, in that particular, wherein they had so grossly offended.
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Who this Schecaniah was, that made this speech:
Who this Shekaniah was, that made this speech:
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we find no mention of him before, nor after, save only in this place he is said to be the Son of Jehiel; one of that name is mentioned to be one of the Priests, that had sinned in this matter, enumerated among the offenders.
we find no mention of him before, nor After, save only in this place he is said to be the Son of Jehiel; one of that name is mentioned to be one of the Priests, that had sinned in this matter, enumerated among the offenders.
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v. 21 whether he was his Son or no, is not determinable.v. 21 whither he was his Son or no, is not determinable.
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If he was he might the better take himself concernd in the business, and take the sin the more to himself, for his Fathers sake;
If he was he might the better take himself concerned in the business, and take the since the more to himself, for his Father's sake;
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however it is probable he was a man of good place and authority amongst the people, in that he offers to assist Ezra in driving on the covenant for reformation of the sin,
however it is probable he was a man of good place and Authority among the people, in that he offers to assist Ezra in driving on the Covenant for Reformation of the since,
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and, as a good man, grieves under Gods dishonour, as Ezra did, confesses the thing was hainous and sad,
and, as a good man, grieves under God's dishonour, as Ezra did, Confesses the thing was heinous and sad,
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yet he tells Ezra, he thinks it must not be so left.
yet he tells Ezra, he thinks it must not be so left.
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But sees that yet there is Hope (yet now) for all this (which is too true of us) that we have sinned thus hainously (now) Now I see the people thus meet together, I have a better heart of the thing.
But sees that yet there is Hope (yet now) for all this (which is too true of us) that we have sinned thus heinously (now) Now I see the people thus meet together, I have a better heart of the thing.
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(There is Hope) the matter is not desperate, there is some Hope in it.
(There is Hope) the matter is not desperate, there is Some Hope in it.
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(In Israel ) or concerning Israel, or because it is in Israel, as anon we may shew Israels covenant of being the Lords people, gives them hope upon their repentance yet of Mercy.
(In Israel) or Concerning Israel, or Because it is in Israel, as anon we may show Israel's Covenant of being the lords people, gives them hope upon their Repentance yet of Mercy.
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It is a greater sin for being Israels, yet in Israel there is more Hope about it,
It is a greater since for being Israel's, yet in Israel there is more Hope about it,
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then if it had been in another place, if they repent of it.
then if it had been in Another place, if they Repent of it.
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(Concerning this thing) this whole matter, the sin that is committed, and the judgment that is feared;
(Concerning this thing) this Whole matter, the since that is committed, and the judgement that is feared;
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this whole matof the strange Wives, the matter of the present consternation. There is yet Hope about it.
this Whole matof the strange Wives, the matter of the present consternation. There is yet Hope about it.
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The better to bottome the observation, I intend to raise from the words;
The better to bottom the observation, I intend to raise from the words;
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I shall preface the larger upon the explication, in making inquiry into 3 things, which yet are all obvious to us in and about the text.
I shall preface the larger upon the explication, in making inquiry into 3 things, which yet Are all obvious to us in and about the text.
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(1) What was the scope of Schecaniah his words here? what is the drift of them?
(1) What was the scope of Shekaniah his words Here? what is the drift of them?
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(1) To comfort Ezra in the businesse; he saw him dejected about it:
(1) To Comfort Ezra in the business; he saw him dejected about it:
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he bids him be of good cheere though it it was bad, yet it might do well, there was a way yet out;
he bids him be of good cheer though it it was bad, yet it might do well, there was a Way yet out;
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there was Hope in the thing. (2) To encourage him to set about the duty;
there was Hope in the thing. (2) To encourage him to Set about the duty;
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Hope puts life into repentance and reformation.
Hope puts life into Repentance and Reformation.
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Because I see Hope in the thing, let us fall upon the use of meanes for the peoples recovery.
Because I see Hope in the thing, let us fallen upon the use of means for the peoples recovery.
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(3) In respect of all in generall he asserts his apprehensions of the present state,
(3) In respect of all in general he asserts his apprehensions of the present state,
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and that Ezra had left it too short; to conclude, as if there could be nothing to be further done.
and that Ezra had left it too short; to conclude, as if there could be nothing to be further done.
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Hereby implying it was not their duty to despaire in the thing, but rather to set upon the meanes yet left for remedy.Hereby implying it was not their duty to despair in the thing, but rather to Set upon the means yet left for remedy.
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But Secondly wherein was the matter so difficult? Ezra leaves it as almost remediless, and Schecania saies, there is but Hopes in the thing. Hope implies a difficulty. The matter was very dangerous. For
But Secondly wherein was the matter so difficult? Ezra leaves it as almost remediless, and Schecania Says, there is but Hope's in the thing. Hope Implies a difficulty. The matter was very dangerous. For
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(1) It was a matter of sin, that was upon them;
(1) It was a matter of since, that was upon them;
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if it had been a judgement only, it had not been so amazing, but it was a sin that they discovered;
if it had been a judgement only, it had not been so amazing, but it was a since that they discovered;
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a sin without a judgment as yet inflicted, is more amazing, to Godly men, then judgement without a visible sin.
a since without a judgement as yet inflicted, is more amazing, to Godly men, then judgement without a visible since.
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It was not a matter of famine, or oppression and sicknesse, but it was a matter of Sin, and therefore troublesome:
It was not a matter of famine, or oppression and sickness, but it was a matter of since, and Therefore troublesome:
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2. It was a very dangerous sin, in the very nature and proper influence and effects of it, where it takes place.
2. It was a very dangerous since, in the very nature and proper influence and effects of it, where it Takes place.
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They had married strange Wives, a thing expresly forbidden; They had married strange Wives, a thing expressly forbidden;
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the reason given, Because these women would go nigh to draw them to strange Gods, exemplified sadly to their constant experience,
the reason given, Because these women would go High to draw them to strange God's, exemplified sadly to their constant experience,
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and in Salomons case, even him, that wise King, did outlandish women cause to sin. Ezra saw al Religion hazarded hereby;
and in Solomon's case, even him, that wise King, did outlandish women cause to since. Ezra saw all Religion hazarded hereby;
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he might think all his laborfrustrated by this sin of theirs, and that it was to smal purpose for him to set up sacrifices;
he might think all his laborfrustrated by this since of theirs, and that it was to small purpose for him to Set up Sacrifices;
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for these strange Wives would soon draw their hearts from them and God too. 3. He saw so many ensnared in this sin.
for these strange Wives would soon draw their hearts from them and God too. 3. He saw so many Ensnared in this since.
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Many of the great men, the Priests and all, as you see ch. 9. 1. and ch. 10. 18. &c. and therefore more heinous before God, amounting near to an universall guilt upon them, more exemplary and scandalous, and harder to be reformed.
Many of the great men, the Priests and all, as you see changed. 9. 1. and changed. 10. 18. etc. and Therefore more heinous before God, amounting near to an universal guilt upon them, more exemplary and scandalous, and harder to be reformed.
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4. He considered this sin they were gotten into to be sadly aggravated, in that so soone after their return from captivity a grievous judgement, wherein they had so heavily suffered for such like doings.
4. He considered this since they were got into to be sadly aggravated, in that so soon After their return from captivity a grievous judgement, wherein they had so heavily suffered for such like doings.
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To be sinning again upon a new score, when building upon the ruins, which their former sins had immediately made,
To be sinning again upon a new score, when building upon the ruins, which their former Sins had immediately made,
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Alas? might he think, when will this people mend? when will they be warned to leave sin? Is the iniquity of Poor too little for us? Is the Iniquity of our former Idolatry too little for us? from which the land is not yet purged to this day.
Alas? might he think, when will this people mend? when will they be warned to leave since? Is the iniquity of Poor too little for us? Is the Iniquity of our former Idolatry too little for us? from which the land is not yet purged to this day.
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But must we so soon begin again? It is very sad; this you see laid the thing sadder on his heart. ch: 9. 7. 5. He considered the sin the greater, in that it was committed by them, that escaped the judgment so narrowly.
But must we so soon begin again? It is very sad; this you see laid the thing sadder on his heart. changed: 9. 7. 5. He considered the since the greater, in that it was committed by them, that escaped the judgement so narrowly.
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It was not long since, when it might have been questioned, whether ever this people:
It was not long since, when it might have been questioned, whither ever this people:
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should have been a people any more, and now to find them such a rebellious people!
should have been a people any more, and now to find them such a rebellious people!
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They might have perished in Babylon, as many thousands did, and therefore it is very sad to find them thus grosly sinning here. Chap. 9. v. 13, 14. having had such a deliverance as this, should we again break thy commandements? If they would have strange Wives, If they would have strange Wives, they should have tarried still in Babylon. Are they delivered to do all these abominations? must the Lord have them for such work as this is? Oh! it is very intollerable.
They might have perished in Babylon, as many thousands did, and Therefore it is very sad to find them thus grossly sinning Here. Chap. 9. v. 13, 14. having had such a deliverance as this, should we again break thy Commandments? If they would have strange Wives, If they would have strange Wives, they should have tarried still in Babylon. are they Delivered to do all these abominations? must the Lord have them for such work as this is? Oh! it is very intolerable.
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6. Their danger is great, there is no judgement yet on them, the soarer one may be expected; God knows what's comming.
6. Their danger is great, there is no judgement yet on them, the soarer one may be expected; God knows what's coming.
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The anger of the Lord is kindled against the people upon such a sin as this is, The anger of the Lord is kindled against the people upon such a since as this is,
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and sure all good wil be at a stand about it, and some speedy ruine shall overtake us. Alas! alas!
and sure all good will be At a stand about it, and Some speedy ruin shall overtake us. Alas! alas!
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who can tell, what may, nay what may not befall such a rebellious daring people? Ezra from this consideration was thus amazed, concludes his confession, he could not for shame tell how to move one word for this people in this case, they had so basely miscarried,
who can tell, what may, nay what may not befall such a rebellious daring people? Ezra from this consideration was thus amazed, concludes his Confessi, he could not for shame tell how to move one word for this people in this case, they had so basely miscarried,
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and therefore he leaves the Business in his confession before God, not moving one word on the peoples behalf,
and Therefore he leaves the Business in his Confessi before God, not moving one word on the peoples behalf,
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as it were not knowing what to say for them, nor what to think miserable enough, that might be towards them.
as it were not knowing what to say for them, nor what to think miserable enough, that might be towards them.
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3. What were the grounds Schecaniah had of hopes in this difficult case.
3. What were the grounds Shekaniah had of hope's in this difficult case.
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There is yet hope in Israel concerning this thing. Whence had he this hope, that things might yet frame well? 1. In respect of God. 2. In respect of the people.There is yet hope in Israel Concerning this thing. Whence had he this hope, that things might yet frame well? 1. In respect of God. 2. In respect of the people.
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1. In respect of God, he confesses to all the causes of feare forementioned in the thing, the matter was dangerous, the people had committed a great sin,
1. In respect of God, he Confesses to all the Causes of Fear forementioned in the thing, the matter was dangerous, the people had committed a great since,
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and that very unseasonably, and all might be hazarded thereby, yet there was Hopes because they had to do with a gratious God, one that is slow to anger, of great kindnesse, that is ready to forgive. If we were in any ones hands but Gods we were gone, there were no hopes for us.
and that very unseasonably, and all might be hazarded thereby, yet there was Hope's Because they had to do with a gracious God, one that is slow to anger, of great kindness, that is ready to forgive. If we were in any ones hands but God's we were gone, there were no hope's for us.
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But we have infinite compassions to hope in.
But we have infinite compassions to hope in.
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There are termes of pardon on Gods part tendered to sinners, that have got themselves into plagues for such like miscarriages.
There Are terms of pardon on God's part tendered to Sinners, that have god themselves into plagues for such like miscarriages.
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If they had sinned, and gotten into captivity for it, and yet should bethinke themselves,
If they had sinned, and got into captivity for it, and yet should bethink themselves,
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and turne to the Lord, the Lord would yet shew favour to them, why then much more, if we repent and reforme, we may prevent the judgement, his infinite bowels and goodnesse makes me hope.
and turn to the Lord, the Lord would yet show favour to them, why then much more, if we Repent and reform, we may prevent the judgement, his infinite bowels and Goodness makes me hope.
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He is a God that can overlook transgressions, that can put up great injuries, passe by great offences.
He is a God that can overlook transgressions, that can put up great injuries, pass by great offences.
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And therefore there is Hope, he hath been used to forgive ever since he had a people, he knew what adoe he should have with the sons of men,
And Therefore there is Hope, he hath been used to forgive ever since he had a people, he knew what ado he should have with the Sons of men,
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when he took any of them to be in covenant with him.
when he took any of them to be in Covenant with him.
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He is armed with infinite mercy and patience, when he goes about to deal with us, he is not deceived in us,
He is armed with infinite mercy and patience, when he Goes about to deal with us, he is not deceived in us,
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when he findes much untowardnesse and frowardnesse in us.
when he finds much untowardness and frowardness in us.
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He will forgive us, for he hath been used to forgive in many the like cases,
He will forgive us, for he hath been used to forgive in many the like cases,
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and is a God that can do it. 2. There is Hope in respect of our selves.
and is a God that can do it. 2. There is Hope in respect of our selves.
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I looke upon the matter as much more hopefull now, then lately or before, there are some signs of good amongst us.
I look upon the matter as much more hopeful now, then lately or before, there Are Some Signs of good among us.
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1. In that the people are generally sensible of the sin.
1. In that the people Are generally sensible of the since.
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Women and Children are here flockt about thee, it should seeme they are sensible of the miscarriage and willing to mourne with thee.
Women and Children Are Here flocked about thee, it should seem they Are sensible of the miscarriage and willing to mourn with thee.
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2. In that they are gotten thus forward without a judgment:
2. In that they Are got thus forward without a judgement:
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people that have sinned themselves into the judgment, have yet by repentance gotten off, though they have not sought him till he shew them, yet upon their repentance he hath tried them,
people that have sinned themselves into the judgement, have yet by Repentance got off, though they have not sought him till he show them, yet upon their Repentance he hath tried them,
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and shewed mercy to them, but we have the advantage to seek mercy on this side of the judgement.
and showed mercy to them, but we have the advantage to seek mercy on this side of the judgement.
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We may better discern the truth of the repentance, in that no judgment is on us to force it from us;
We may better discern the truth of the Repentance, in that no judgement is on us to force it from us;
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we were not quite shut up, though the execution had been served, but there is more hope if we make our peace before the Writ be broken up,
we were not quite shut up, though the execution had been served, but there is more hope if we make our peace before the Writ be broken up,
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and we attached, it cannot but save us much charge.
and we attached, it cannot but save us much charge.
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There is very much in it in turning betime, some they seek God, when they have no soar, no sickness, no judgment on them,
There is very much in it in turning betime, Some they seek God, when they have no soar, no sickness, no judgement on them,
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and yet they tremble before the Lord, assuredly it is a very good signe.
and yet they tremble before the Lord, assuredly it is a very good Signen.
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If you were afflicted in sorrow, yet your condition might be hopefull, but when onely convinced into sorrow,
If you were afflicted in sorrow, yet your condition might be hopeful, but when only convinced into sorrow,
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when you have ways enough besides to take, if your hearts would let you, it is much better.
when you have ways enough beside to take, if your hearts would let you, it is much better.
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3. There is hopes, in that I believe the people are willing to amend.
3. There is hope's, in that I believe the people Are willing to amend.
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The Lord that doth not willingly afflict the Sons of Men if he see us so willing to reform without judgment, is very ready to spare the Rod.
The Lord that does not willingly afflict the Sons of Men if he see us so willing to reform without judgement, is very ready to spare the Rod.
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I do judge from these grounds that our hopes are yet alive, that there is yet Hopes in Israel concerning this Thing.
I do judge from these grounds that our hope's Are yet alive, that there is yet Hope's in Israel Concerning this Thing.
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CAP. II. The Observation and the severall cases wherein Sinners may Hope.
CAP. II The Observation and the several cases wherein Sinners may Hope.
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THe Observation, from the example of this good man in the text which I shall raise hence is this.
THe Observation, from the Exampl of this good man in the text which I shall raise hence is this.
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That men in the greatest straights about sin should yet take notice of, and cherish, the hopes which God hath left them about their State.
That men in the greatest straights about since should yet take notice of, and cherish, the hope's which God hath left them about their State.
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Matters that are dangerous should not be counted desperate. Matters that Are dangerous should not be counted desperate.
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It was a commendable practise in Schecaniah, that he yet took notice of the Hopes God had left in Israel about this thing.
It was a commendable practice in Shekaniah, that he yet took notice of the Hope's God had left in Israel about this thing.
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I shall insist on this doctrine, in these three heads. Shewing 1. In what case sinners should yet count of their Hopes.
I shall insist on this Doctrine, in these three Heads. Showing 1. In what case Sinners should yet count of their Hope's.
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2. How farr or in what sense this is to be understood.
2. How Far or in what sense this is to be understood.
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3. The reasons why they should thus take notice of their Hopes in the straits they are in about their State.
3. The Reasons why they should thus take notice of their Hope's in the straits they Are in about their State.
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1. In what cases sinners should yet count of their Hopes.
1. In what cases Sinners should yet count of their Hope's.
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We shall briefly hint at some heads in the generall, to cleare the scope of the discourse till we come to the application, where we shall resume the most materiall of them,
We shall briefly hint At Some Heads in the general, to clear the scope of the discourse till we come to the application, where we shall resume the most material of them,
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and endeavour to lay more particular weight on them.
and endeavour to lay more particular weight on them.
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These cases therefore may be considered. 1. In respect of their outward estate. 2. In respect of their inward estate.
These cases Therefore may be considered. 1. In respect of their outward estate. 2. In respect of their inward estate.
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Outwardly, and that. 1. Nationally. 2. Personally. 1. Nationally. Things may be dangerous in respect of the Church.
Outwardly, and that. 1. Nationally. 2. Personally. 1. Nationally. Things may be dangerous in respect of the Church.
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Matters may be out of order, be hindered, gone back, yet if the work be the Lords, there should be hopes in such cases.
Matters may be out of order, be hindered, gone back, yet if the work be the lords, there should be hope's in such cases.
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The work here went poorly on.
The work Here went poorly on.
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First they set up an altar, then begin the Temple, that with much adoe is gotten up at two bouts.
First they Set up an altar, then begin the Temple, that with much ado is got up At two bouts.
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When that was up, many years after Ezra would restore the sacrifices, this is heavily clogged with the great sin of the strange Wives,
When that was up, many Years After Ezra would restore the Sacrifices, this is heavily clogged with the great since of the strange Wives,
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after all this Nehemiah comes, and gets but up the wals, so difficultly goes the worke on,
After all this Nehemiah comes, and gets but up the walls, so difficultly Goes the work on,
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and yet it is all this while going on, God hath it on foot, and is secretly bringing it on, for all this. And so in Davids case.
and yet it is all this while going on, God hath it on foot, and is secretly bringing it on, for all this. And so in Davids case.
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He as soone as he was made King, though Saul in all his raigne would never thinke of bringing up the Arke, he makes it his first designe.
He as soon as he was made King, though Saul in all his Reign would never think of bringing up the Ark, he makes it his First Design.
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But now behold in the way God makes a breach upon Ʋzzah, upon which David is displeased, he thinks it is too sacred a businesse for him ever to meddle with, But now behold in the Way God makes a breach upon Ʋzzah, upon which David is displeased, he thinks it is too sacred a business for him ever to meddle with,
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so as to have hopes to effect it, he can not be able to bring it up, it turnes aside to the house of Obed-Edom, yet God blesses that house where it was, makes David see the Arke lovely,
so as to have hope's to Effect it, he can not be able to bring it up, it turns aside to the house of Obed-Edom, yet God Blesses that house where it was, makes David see the Ark lovely,
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and they enquire into the matter of the right order: and after all these breaches and discouragements, they bring up this Arke with shouting to its place.
and they inquire into the matter of the right order: and After all these Breaches and discouragements, they bring up this Ark with shouting to its place.
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And so the work of reformation, though by the meanes of enemies, and false brethren it seeme to receive obstruction, that God seemes to refuse the service, that his poor Ministers would do him therein, hath made breaches upon us, on some eminent reformers in the very worke,
And so the work of Reformation, though by the means of enemies, and false brothers it seem to receive obstruction, that God seems to refuse the service, that his poor Ministers would do him therein, hath made Breaches upon us, on Some eminent reformers in the very work,
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yet there is Hope in this thing:
yet there is Hope in this thing:
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Reformation hath a blessing with it where it is, and when God hath prepared the heart of his people to seek him in the right way, the Arke of God may yet rest in his own place in the midst of us.
Reformation hath a blessing with it where it is, and when God hath prepared the heart of his people to seek him in the right Way, the Ark of God may yet rest in his own place in the midst of us.
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This matter hath yet life in it, and there is hopes in Israel, it will revive. 2. Personally.
This matter hath yet life in it, and there is hope's in Israel, it will revive. 2. Personally.
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If in great outward afflictions, what ever thy straight is, there is yet a way out.
If in great outward afflictions, what ever thy straight is, there is yet a Way out.
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God will with the temptation whatever it is, find out a way to escape, he can still find a way for thee to get out of it.
God will with the temptation whatever it is, find out a Way to escape, he can still find a Way for thee to get out of it.
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David was in a great straight, yet he encouraged himselfe in the Lord his God, and the Lord brought him off. Alas! David was in a great straight, yet he encouraged himself in the Lord his God, and the Lord brought him off. Alas!
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If thou be in a straight, and sayst, thou shalt never get past this, it is no more then what thou hast said many another time,
If thou be in a straight, and Sayest, thou shalt never get passed this, it is no more then what thou hast said many Another time,
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If thou hadst perisht and been undone as oft as thou hast said thou shouldst, thou hadst not been alive to have said so now.
If thou Hadst perished and been undone as oft as thou hast said thou Shouldst, thou Hadst not been alive to have said so now.
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It seems thou hast been deceived before, and so maist be now, there is yet Hope in this thing. 2. Inwardly.
It seems thou hast been deceived before, and so Mayest be now, there is yet Hope in this thing. 2. Inwardly.
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In respect of some straights sinners may be in about their spirituall estate. They may look on their cases as dangerous, and yet should not count them desperate.
In respect of Some straights Sinners may be in about their spiritual estate. They may look on their cases as dangerous, and yet should not count them desperate.
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1. In the case of grosse sin, upon the instant of the first conviction.
1. In the case of gross since, upon the instant of the First conviction.
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The soul is attached by the Lords Writ, convinced of the sad course he hath lived in, hath his sin layd before him, set in order before his eyes, he sees himself in an evill case, and is apt,
The soul is attached by the lords Writ, convinced of the sad course he hath lived in, hath his since laid before him, Set in order before his eyes, he sees himself in an evil case, and is apt,
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now he is beaten off presuming, to run upon the coast of despair. It is ordinary for sinners, either to count their sins too little to repent of,
now he is beaten off presuming, to run upon the coast of despair. It is ordinary for Sinners, either to count their Sins too little to Repent of,
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or too great to be forgiven. So Cain, my sin is greater then can be forgiven; or too great to be forgiven. So Cain, my since is greater then can be forgiven;
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Not my sin is greater then I can bear: but my sin is greater then God can bear, now a soule in this case:
Not my since is greater then I can bear: but my since is greater then God can bear, now a soul in this case:
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though it be hard set (as the securest sinner will be, if God do but open his eyes,) there being no thing but a little ignorance between him and the brinke of the very gulfe of dispair;
though it be hard Set (as the securest sinner will be, if God do but open his eyes,) there being no thing but a little ignorance between him and the brink of the very gulf of despair;
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yet it should take notice of the Hopes which God hath left to such a one:
yet it should take notice of the Hope's which God hath left to such a one:
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even vile sinners are invited to repent.
even vile Sinners Are invited to Repent.
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Let the wicked indefinitely, be he what sort of wicked man he can be, let him forsake his ways, and the unrighteous man his thoughts, Let him resolve upon a through change,
Let the wicked indefinitely, be he what sort of wicked man he can be, let him forsake his ways, and the unrighteous man his thoughts, Let him resolve upon a through change,
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and turn to the Lord and he will have mercy upon him, and to our God, for he will abundantly pardon.
and turn to the Lord and he will have mercy upon him, and to our God, for he will abundantly pardon.
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All blasphemy wherewith soever men shall blaspheme shall be forgiven. All blasphemy wherewith soever men shall Blaspheme shall be forgiven.
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There is Hopes for the pardon of all sin, that men can repent of, and therefore a sinner in this straight should take notice of the way God hath prescribed in which such a one may come off.
There is Hope's for the pardon of all since, that men can Repent of, and Therefore a sinner in this straight should take notice of the Way God hath prescribed in which such a one may come off.
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2. In the case of Apostasy. 1. Great and more generall apostasy.
2. In the case of Apostasy. 1. Great and more general apostasy.
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Such a soul thinks its case dangerous, and so indeed it is, one that hath backsliden very sore, forsaken his first love, fallen back into his wicked course again, returned with the dog to the vomit again.
Such a soul thinks its case dangerous, and so indeed it is, one that hath Backslidden very soar, forsaken his First love, fallen back into his wicked course again, returned with the dog to the vomit again.
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Or 2. a child of God, that for one particular act hath done untowardly, as David; yet even in these cases, these poor creatures are not shut up.
Or 2. a child of God, that for one particular act hath done untowardly, as David; yet even in these cases, these poor creatures Are not shut up.
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There is a way out for such sinners. A woman that hath done wrong to her husband, can not come back againe; There is a Way out for such Sinners. A woman that hath done wrong to her husband, can not come back again;
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the land would be greatly polluted to have such a one pardoned; the Adulteress is to dye;
the land would be greatly polluted to have such a one pardoned; the Adulteress is to die;
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but you have committed fornication with many lovers, yet returne againe to me, saith the Lord: but you have committed fornication with many lovers, yet return again to me, Says the Lord:
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I can receive when none in the like case, would or can receive;
I can receive when none in the like case, would or can receive;
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I can do that which none else can do, Returne ye backsliding Children, I will heale your backslidings.
I can do that which none Else can do, Return you backsliding Children, I will heal your backslidings.
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Ye backsliding Children, I will not plague you for your backslidings but will heale them;
You backsliding Children, I will not plague you for your backslidings but will heal them;
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the people had sadly sinned, in rejecting God to be their King, God thunders upon them, frights them with raigne in harvest, the people were convinced of their sin, saw the justice of God directly against them, what is now to be done? is there any remedy left for such sinners? is there any way for such sinners to come off? is there any way but going on in rebellion? and standing out in the way as long as they could? or sitting down in despaire, waiting for inevitable destruction? yea, there is another way. the people had sadly sinned, in rejecting God to be their King, God Thunders upon them, frights them with Reign in harvest, the people were convinced of their since, saw the Justice of God directly against them, what is now to be done? is there any remedy left for such Sinners? is there any Way for such Sinners to come off? is there any Way but going on in rebellion? and standing out in the Way as long as they could? or sitting down in despair, waiting for inevitable destruction? yea, there is Another Way.
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For all you had done this wickednesse, yet turn not aside from following the Lord,
For all you had done this wickedness, yet turn not aside from following the Lord,
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for then you shall follow after vaine things, which can not profit, for the Lord will not forsake his people. for then you shall follow After vain things, which can not profit, for the Lord will not forsake his people.
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The Father will own his Child yet, if he would come in, only fear the Lord and serve him, &c. and all this evill may be done away; you may yet come off:
The Father will own his Child yet, if he would come in, only Fear the Lord and serve him, etc. and all this evil may be done away; you may yet come off:
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though the matter be very bad, yet there is hope still for such as you. David is convinced plainly and particularly of a very great and foul Miscarriage:
though the matter be very bad, yet there is hope still for such as you. David is convinced plainly and particularly of a very great and foul Miscarriage:
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he confesses, I have sinned, I have done very foolishly.
he Confesses, I have sinned, I have done very foolishly.
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Ay, but saies Nathan, There is hopes still to come off, The Lord hath done away thy sin; Thou shalt not die.
Ay, but Says Nathan, There is hope's still to come off, The Lord hath done away thy since; Thou shalt not die.
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In this difficult case of greater, or lesser falling back, there is a way left to come off in.
In this difficult case of greater, or lesser falling back, there is a Way left to come off in.
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3. In the case of Darkness, a Soul is in trouble, the Lord with-draws his favour;
3. In the case of Darkness, a Soul is in trouble, the Lord withdraws his favour;
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nay, may make positive expressions of Indignation against the Soul, and when the Lord makes trouble, who can give quietness? onely yet there is hope, that he himselfe will make peace again;
nay, may make positive expressions of Indignation against the Soul, and when the Lord makes trouble, who can give quietness? only yet there is hope, that he himself will make peace again;
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and a Soul in this dark condition is not to be without hopes: David puts it to the question, whether, and saies, God will be gracious no more,
and a Soul in this dark condition is not to be without hope's: David puts it to the question, whither, and Says, God will be gracious no more,
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yet after he saies, This is my infirmity, there is hope in the thing. Let him that walks in darkness and hath no light, yet trust in the Lord,
yet After he Says, This is my infirmity, there is hope in the thing. Let him that walks in darkness and hath no Light, yet trust in the Lord,
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and stay himself upon his God. and stay himself upon his God.
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There is hopes of such a Creatures reviving again, the Case is hard, but not desperate.
There is hope's of such a Creatures reviving again, the Case is hard, but not desperate.
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CAP. III. The Nature of the Sinners Hope, as his Priviledge and Duty, truly stated.
CAP. III. The Nature of the Sinners Hope, as his Privilege and Duty, truly stated.
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2. HOw far, or in what sense is this to be understood, that sinners in such cases as these, should yet take notice of,
2. HOw Far, or in what sense is this to be understood, that Sinners in such cases as these, should yet take notice of,
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and cherish their hopes? In this we shall, by the way, endeavour to set out,
and cherish their hope's? In this we shall, by the Way, endeavour to Set out,
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how far we should give way to trouble in case of sin, in our daily course,
how Far we should give Way to trouble in case of since, in our daily course,
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and how far we must avoid it.
and how Far we must avoid it.
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How near we may come to consternation in such cases, and how far, or wherein we must fly from it.
How near we may come to consternation in such cases, and how Far, or wherein we must fly from it.
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1. How it is not to be understood? We must in these cases hope, yet,
1. How it is not to be understood? We must in these cases hope, yet,
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1. Not so, as not to see, and confess our sin, we are not so to clap on the Plaister,
1. Not so, as not to see, and confess our since, we Are not so to clap on the Plaster,
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as to hide, instead of healing the Sore, the Sore must be opened and searched, before the Plaister be laid on.
as to hide, instead of healing the Soar, the Soar must be opened and searched, before the Plaster be laid on.
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This else were a way to cover, rather then cure the sin: He that covereth his sin cannot prosper;
This Else were a Way to cover, rather then cure the since: He that Covereth his since cannot prosper;
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but he that confesseth and forsaketh shall find mercy. but he that Confesses and Forsaketh shall find mercy.
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David while he kept silence, would have hidden his sin, he was in sad distress of Soul,David while he kept silence, would have hidden his since, he was in sad distress of Soul,
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but when he resolved to acknowledge his transgression, then he found ease.
but when he resolved to acknowledge his Transgression, then he found ease.
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It is a weary restless condition of Soul, that any man can look for, notwithstanding all the hopes,
It is a weary restless condition of Soul, that any man can look for, notwithstanding all the hope's,
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if he yet hide his sin.
if he yet hide his since.
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2. Not so, as not to be under a sense of Gods displeasure, for what we have done;
2. Not so, as not to be under a sense of God's displeasure, for what we have done;
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this hope is not to be so fomented, as to make a man think, that God is not displeased with what we have done;
this hope is not to be so fomented, as to make a man think, that God is not displeased with what we have done;
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though there may be hope, he may be again pacified:
though there may be hope, he may be again pacified:
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we are to look at God under conviction of sin, as placable, yet as provoked at it.
we Are to look At God under conviction of since, as placable, yet as provoked At it.
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It is not to hope that God is not angry, but that his anger may be turned away again.
It is not to hope that God is not angry, but that his anger may be turned away again.
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David had contrived and carried on his wickedness; but thus it concludes, The thing that David had done displeased the Lord: David had contrived and carried on his wickedness; but thus it concludes, The thing that David had done displeased the Lord:
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the Lord was really offended at it. the Lord was really offended At it.
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Jehosophat, the Lord would pardon him, yet there was wrath out against him for what he had done. Jehoshaphat, the Lord would pardon him, yet there was wrath out against him for what he had done.
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We are to hope, yet not so, as to force kindness from God upon our selves, to fancy that God looks over our miscarriages, without any distast of them, to fancy, that such things as these shall never be lookt after, We Are to hope, yet not so, as to force kindness from God upon our selves, to fancy that God looks over our miscarriages, without any distaste of them, to fancy, that such things as these shall never be looked After,
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as the profane Athiest that saies, Tush, the Almighty regards not, he will not require it.
as the profane Atheist that Says, Tush, the Almighty regards not, he will not require it.
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Who ever do thus, it is not such a hope that God hath left them;
Who ever do thus, it is not such a hope that God hath left them;
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not such an Antinomian fancy, to think, that God loves us so fondly, as to love us in the very act of sin, in our very wickedness.
not such an Antinomian fancy, to think, that God loves us so fondly, as to love us in the very act of since, in our very wickedness.
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This is not Faith, we ought not to hope thus, which is besides all reason and Scripture grounds:
This is not Faith, we ought not to hope thus, which is beside all reason and Scripture grounds:
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there may be hope, yet displeasure too.
there may be hope, yet displeasure too.
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3. Not so to hope, As not to be ashamed truly before God, for what we have done:
3. Not so to hope, As not to be ashamed truly before God, for what we have done:
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it is Impudence in us to look upon God as confidently, as if we had done nothing amiss;
it is Impudence in us to look upon God as confidently, as if we had done nothing amiss;
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this setting a Face upon our sins, as if we had not offended at all. Ezra was ashamed and confounded, and could not stand before the Lord;
this setting a Face upon our Sins, as if we had not offended At all. Ezra was ashamed and confounded, and could not stand before the Lord;
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Could not look God in the face, because of that they had done. Could not look God in the face, Because of that they had done.
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Shecaniah doth not propose these hopes to take off the shame that was due to them for sin.Shecaniah does not propose these hope's to take off the shame that was due to them for since.
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We are not to hope so as not to be ashamed:
We Are not to hope so as not to be ashamed:
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Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush. Were they ashamed when they had committed abomination? nay, they were not At all ashamed, neither could they blush.
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This was a great Complaint, and God threatens them for it; Therefore they shall fall among them that fall.
This was a great Complaint, and God threatens them for it; Therefore they shall fallen among them that fallen.
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As a Thief is ashamed, so is the House of Israel ashamed: As a man reputed to be honest, As a Thief is ashamed, so is the House of Israel ashamed: As a man reputed to be honest,
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& is catcht stealing, is ill abasht;
& is catched stealing, is ill abashed;
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or one that hath used stealing, and is catcht so doing, is made to carry his stoln Goods back again in his hand, is fearfully ashamed of it.
or one that hath used stealing, and is catched so doing, is made to carry his stolen Goods back again in his hand, is fearfully ashamed of it.
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So is a Sinner that is apprehended by the Spirit of God, with his sin upon him,
So is a Sinner that is apprehended by the Spirit of God, with his since upon him,
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and so sadly and miserably is to carry in Gods presence because of it, and yet hope too.
and so sadly and miserably is to carry in God's presence Because of it, and yet hope too.
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4. Not so to hope, As not to be very much humbled and vile in his own Eyes.
4. Not so to hope, As not to be very much humbled and vile in his own Eyes.
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He is not so to run to his hopes, as to save his due humiliation for what he hath done, to think basely and vilely of himself for his miscarriage:
He is not so to run to his hope's, as to save his due humiliation for what he hath done, to think basely and vilely of himself for his miscarriage:
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we are apt either to despair in our selves and God too, or else to hope in God and our selves too;
we Are apt either to despair in our selves and God too, or Else to hope in God and our selves too;
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whereas we must divide in this case, and hope in God, yet utterly despair in our selves.
whereas we must divide in this case, and hope in God, yet utterly despair in our selves.
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Oh! upon such a straight, we ought to see the vileness and weakness of our selves herefrom.
Oh! upon such a straight, we ought to see the vileness and weakness of our selves herefrom.
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Oh! this is my base and perverse Spirit? this is my folly and wretchedness, this is that which is the best my heart will bring forth, &c. and yet hope in God.
Oh! this is my base and perverse Spirit? this is my folly and wretchedness, this is that which is the best my heart will bring forth, etc. and yet hope in God.
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5. Not so to hope, As not to see our absolute need to Christ: to hope so in such cases is sinfull hope.
5. Not so to hope, As not to see our absolute need to christ: to hope so in such cases is sinful hope.
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The Apostle speaks of Christ Jesus who is our hope.
The Apostle speaks of christ jesus who is our hope.
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Though sin should not drive us to despair, yet it should drive us to Christ alone to hope in:
Though since should not drive us to despair, yet it should drive us to christ alone to hope in:
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We are so far to be troubled, as to make sute to our Blastus, to speak a good word for us:
We Are so Far to be troubled, as to make suit to our Blastus, to speak a good word for us:
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Hope, to skip besides, or without Christ to Souls ease, is sad, preposterous, and unchristian hope.
Hope, to skip beside, or without christ to Souls ease, is sad, preposterous, and unchristian hope.
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6. Not so to hope, As not to combat and strive to the utmost against the sin:
6. Not so to hope, As not to combat and strive to the utmost against the since:
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We are not to hope that the sin shall be pardoned, if we still allow it.
We Are not to hope that the since shall be pardoned, if we still allow it.
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It is not an hope to let the sin alone: we are not to despair, so neither to hope with the sin still upon us;
It is not an hope to let the since alone: we Are not to despair, so neither to hope with the since still upon us;
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not to hope, to save us any further labour about the business, but to engage to the utmost against our sin, upon the ground of this hope which the Lord hath left us in our difficult case.
not to hope, to save us any further labour about the business, but to engage to the utmost against our since, upon the ground of this hope which the Lord hath left us in our difficult case.
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But secondly, How is it to be understood? We are not in cases of sin to give way to consternation of mind so far;
But secondly, How is it to be understood? We Are not in cases of since to give Way to consternation of mind so Far;
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As (1.) in generall.
As (1.) in general.
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1. To undo any of the conclusions concerning Gods goodness, that are made from Scripture grounds.
1. To undo any of the conclusions Concerning God's Goodness, that Are made from Scripture grounds.
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Sin concerns us, but Forgiveness belongs to God; what we have done, we ought to be humbled for,
since concerns us, but Forgiveness belongs to God; what we have done, we ought to be humbled for,
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but what he will do hereupon doth not concern us to determine against. What ever we are, we must leave God as we find him in Scripture;
but what he will do hereupon does not concern us to determine against. What ever we Are, we must leave God as we find him in Scripture;
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while we bring down our selves, we must not go about to bring down him too:
while we bring down our selves, we must not go about to bring down him too:
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while we truly discover our own badness, we must be carefull we disparage not his Goodness;
while we truly discover our own badness, we must be careful we disparage not his goodness;
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what ever case we are in, we must still conclude, that God is where he was, A God ready to forgive, a God slow to anger, a God pardoning iniquity, transgression, and sin.
what ever case we Are in, we must still conclude, that God is where he was, A God ready to forgive, a God slow to anger, a God pardoning iniquity, Transgression, and since.
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Thou art to say, what thou hast done, that thy sin is great, &c. but to say, it cannot be forgiven, this is not left to thee to determine on:
Thou art to say, what thou hast done, that thy since is great, etc. but to say, it cannot be forgiven, this is not left to thee to determine on:
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what God will do to thee is altogether with him, he is a gracious and a mercifull God still.
what God will do to thee is altogether with him, he is a gracious and a merciful God still.
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2. Nor to make any peremptory conclusion about the event and issue of the thing. To say, I shall one day perish by the hand of Saul.
2. Nor to make any peremptory conclusion about the event and issue of the thing. To say, I shall one day perish by the hand of Saul.
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To say, I am cut off, my hope is perished from the Lord. To say, I cannot be saved; this will bring me to Hell:
To say, I am Cut off, my hope is perished from the Lord. To say, I cannot be saved; this will bring me to Hell:
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I am sure I must perish: this is to prevent God. It is not for thee to make Decrees;
I am sure I must perish: this is to prevent God. It is not for thee to make Decrees;
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thou knowest not, what ever thou art at present, what yet God may make thee, and what thou mayst come to before thou diest:
thou Knowest not, what ever thou art At present, what yet God may make thee, and what thou Mayest come to before thou Dies:
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With God all things are possible, Sinners ought therefore to be sparing in their finall determinations concerning themselves,With God all things Are possible, Sinners ought Therefore to be sparing in their final determinations Concerning themselves,
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for secret things belong to God, And many such things are with him.
for secret things belong to God, And many such things Are with him.
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It is a mercy thou art not in Hell already, and it may be hoped, thou shalt not in the end ever come there.
It is a mercy thou art not in Hell already, and it may be hoped, thou shalt not in the end ever come there.
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2. More particularly, We are not to let down our hopes.
2. More particularly, We Are not to let down our hope's.
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1. For a Sinner, upon his Conviction he is to hope, that upon his repentance he may yet find mercy.
1. For a Sinner, upon his Conviction he is to hope, that upon his Repentance he may yet find mercy.
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God hath given forth his Son, That whoever believes in him should not perish, but have everlasting life.
God hath given forth his Son, That whoever believes in him should not perish, but have everlasting life.
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The vilest Sinner that comes in upon the Proclamation of pardon, is bound to believe he shall find acceptance. The Vilest Sinner that comes in upon the Proclamation of pardon, is bound to believe he shall find acceptance.
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2. For the Godly, upon any failing, or sin, they are faln into, or discover in themselves.
2. For the Godly, upon any failing, or since, they Are fallen into, or discover in themselves.
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1. They are to hope, so as not to cast down all their evidences of grace in their Souls, raised and duly gathered before, for this one sin;
1. They Are to hope, so as not to cast down all their evidences of grace in their Souls, raised and duly gathered before, for this one since;
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one sin doth not evidence the want of Grace: He that is born of God sinneth not, The Seed of God abideth in him.
one since does not evidence the want of Grace: He that is born of God Sinneth not, The Seed of God Abideth in him.
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This Seed of God, that bringeth him off, makes him humble and turn to God, abides in him.
This Seed of God, that brings him off, makes him humble and turn to God, abides in him.
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Thy sin may argue a defect of strong Grace, but not of true Grace. Thy since may argue a defect of strong Grace, but not of true Grace.
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2. They are Not to conclude against perswasions of Gods love to them, if ever they had any upon Scripture grounds.
2. They Are Not to conclude against persuasions of God's love to them, if ever they had any upon Scripture grounds.
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I am God, I change not. God doth not cast off for every Offence: God will not forsake his People, for his great Names sake; I am God, I change not. God does not cast off for every Offence: God will not forsake his People, for his great Names sake;
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because it hath pleased the Lord to make them his People. 3. They are Not to conclude this sin less pardonable then another. Because it hath pleased the Lord to make them his People. 3. They Are Not to conclude this since less pardonable then Another.
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God can forgive this, as well as he hath forgiven others, and will do it upon their repentance for it.
God can forgive this, as well as he hath forgiven Others, and will do it upon their Repentance for it.
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Forgive my sin for it is great: A great Sin, infinite Mercy can forgive: Forgive my since for it is great: A great since, infinite Mercy can forgive:
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If we sin, he is not only Mercifull, but just and faithfull, in respect of his Justice so fully satisfied by Christ,
If we sin, he is not only Merciful, but just and faithful, in respect of his justice so Fully satisfied by christ,
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and his Truth, of promise whereby he is engaged to forgive us our sins.
and his Truth, of promise whereby he is engaged to forgive us our Sins.
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CAP. IV. The Grounds of the Sinners Hopes as before stated.
CAP. IV. The Grounds of the Sinners Hope's as before stated.
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3. THe Reasons why a Sinner should take notice of, and cherish his hopes in his worst condition.
3. THe Reasons why a Sinner should take notice of, and cherish his hope's in his worst condition.
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1. Because of the large footing God hath given for a Sinners hoping in any state almost, he can be in by his sin.
1. Because of the large footing God hath given for a Sinners hoping in any state almost, he can be in by his since.
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1. The first ground is, the Lords disposition and nature of mercy and placableness towards a poor Sinner;
1. The First ground is, the lords disposition and nature of mercy and placableness towards a poor Sinner;
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Which gives him footing for his hope abundantly in any particular case. As,
Which gives him footing for his hope abundantly in any particular case. As,
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(1.) From his Name, and Attributes, whereby he hath made himself known to his people.
(1.) From his Name, and Attributes, whereby he hath made himself known to his people.
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God proclaims his Name to Moses, to be the Lord, the Lord God, the powerfull, the mighty Jehovah, which ministers comfort,
God proclaims his Name to Moses, to be the Lord, the Lord God, the powerful, the mighty Jehovah, which Ministers Comfort,
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when annexed to his manifestation of himself in this way of mercy.
when annexed to his manifestation of himself in this Way of mercy.
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Mercifull, inclined to pity, the sin and misery of his people, ready to relieve them in their distress,Merciful, inclined to pity, the since and misery of his people, ready to relieve them in their distress,
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and not only just to require the due Service, and punish the defaults;
and not only just to require the due Service, and Punish the defaults;
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Gracious, of an affable condescending descending nature, not standing upon the distance that he is in,Gracious, of an affable condescending descending nature, not standing upon the distance that he is in,
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as a great King above all his Creatures; he may be petitioned, sought unto, and prevailed with by his poor Suitors.
as a great King above all his Creatures; he may be petitioned, sought unto, and prevailed with by his poor Suitors.
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Long-suffering, that is, not hasty to use severity with the worst of Sinners, usually taking all other waies first with them, Willing that all men should repent and come to the knowledge of the truth: Long-suffering, that is, not hasty to use severity with the worst of Sinners, usually taking all other ways First with them, Willing that all men should Repent and come to the knowledge of the truth:
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Trying many that repent not with much goodness to draw them to it. Enduring with much patience the very Vessells of wrath, before he brings Destruction on them.
Trying many that Repent not with much Goodness to draw them to it. Enduring with much patience the very Vessels of wrath, before he brings Destruction on them.
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And one that with his own Children bears abundantly, takes them not at the worst in every thing they do:
And one that with his own Children bears abundantly, Takes them not At the worst in every thing they do:
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Suffers their manners in the Wilderness. Suffers their manners in the Wilderness.
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Can take great Indignities at their hands, and pass them by upon their repentance, and put them up.
Can take great Indignities At their hands, and pass them by upon their Repentance, and put them up.
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That passeth by the transgression of his people. That passes by the Transgression of his people.
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If his people want good things, though they deserve them not at his hands, yet he hath Goodness out of which he is ready to supply them:
If his people want good things, though they deserve them not At his hands, yet he hath goodness out of which he is ready to supply them:
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he can satisfie them out of his goodness, he hath made them promises of mercy upon all occasions of their sin and repentance.
he can satisfy them out of his Goodness, he hath made them promises of mercy upon all occasions of their since and Repentance.
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And he is a God of truth: He holds himself, though no Debtor to us,
And he is a God of truth: He holds himself, though no Debtor to us,
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yet a Debtor to his own good Word to his Servants, and both these in no stinted manner,
yet a Debtor to his own good Word to his Servants, and both these in no stinted manner,
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but he is abundant in them: We cannot need him so far, but his goodness and truth abounds to us:
but he is abundant in them: We cannot need him so Far, but his Goodness and truth abounds to us:
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he will multiply his goodness and truth to us upon occasion:
he will multiply his Goodness and truth to us upon occasion:
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many have had experience of his mercy, but this exhalts it not to those that come after;
many have had experience of his mercy, but this exhalts it not to those that come After;
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He keeps mercy for thousands, not only shews mercy, but reserves mercy for thousands, and not only in some cases,He keeps mercy for thousands, not only shows mercy, but reserves mercy for thousands, and not only in Some cases,
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but in all cases he forgives Iniquity, transgression, and sin.
but in all cases he forgives Iniquity, Transgression, and since.
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Now observe, he proclaims himself by this Name, when the people had finned a great and fearfull sin, in making a Calf in Horeb, when he was highly provoked, Would have destroyed them, had not Moses his chosen stood in the breach, &c. Yet for all this, this great provocation could not make him change his Name;
Now observe, he proclaims himself by this Name, when the people had finned a great and fearful since, in making a Calf in Horeb, when he was highly provoked, Would have destroyed them, had not Moses his chosen stood in the breach, etc. Yet for all this, this great provocation could not make him change his Name;
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but though he declares his resolution to visit for obstinate sin, yet he will, for all that, be known by no name but this, in respect of the truly penitent.
but though he declares his resolution to visit for obstinate since, yet he will, for all that, be known by no name but this, in respect of the truly penitent.
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2. He is described to be slow of anger, not easily provoked:
2. He is described to be slow of anger, not Easily provoked:
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men are soon provoked, great men usually expect more punctuall observance then others, and are easily incensed,
men Are soon provoked, great men usually expect more punctual observance then Others, and Are Easily incensed,
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if they be not observed in every circumstance. But God is slow to anger.
if they be not observed in every circumstance. But God is slow to anger.
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It were sad for us, if we had such an one of him, so hard to please,
It were sad for us, if we had such an one of him, so hard to please,
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so very criticall, so easily moved, as some Children and Servants, have Parents and Masters of us.
so very critical, so Easily moved, as Some Children and Servants, have Parents and Masters of us.
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But God is not so, he would have us slow to wrath, for so should we be Children of Our Father which is in Heaven, for such a one indeed is he.
But God is not so, he would have us slow to wrath, for so should we be Children of Our Father which is in Heaven, for such a one indeed is he.
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3. Not apt to stir up all his anger, upon any enforcing occasion, or provocation.
3. Not apt to stir up all his anger, upon any enforcing occasion, or provocation.
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Moses was frighted over the people, when he saw the Lords wrath waxed hot, for he saw nothing but a consuming fire in it for them. Moses was frighted over the people, when he saw the lords wrath waxed hight, for he saw nothing but a consuming fire in it for them.
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But many times he turns his anger away, and puts up some peevish untowardness in us:
But many times he turns his anger away, and puts up Some peevish untowardness in us:
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And when he is angry, he doth not stir up all his wrath; it would be sad if he did. And when he is angry, he does not stir up all his wrath; it would be sad if he did.
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4. Not apt to be long angry, he will not retain his wrath, he will not contend with his Creatures,
4. Not apt to be long angry, he will not retain his wrath, he will not contend with his Creatures,
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for then the Spirit would fail before him, and the Soul that he hath made. Many of us for no cause can be angry, and heartily angry, and long angry,
for then the Spirit would fail before him, and the Soul that he hath made. Many of us for no cause can be angry, and heartily angry, and long angry,
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but if we have just cause of provocation, we rather study how to express our anger,
but if we have just cause of provocation, we rather study how to express our anger,
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then how to bear the Offence, and few think at all how to proportion our anger so,
then how to bear the Offence, and few think At all how to proportion our anger so,
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as to know how they can bear it against whom it is stirred.
as to know how they can bear it against whom it is stirred.
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But he, though provoked, is considering our frame, and remembring not only what he can do against us, But he, though provoked, is considering our frame, and remembering not only what he can do against us,
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and what we have done against him, to provoke him to it, but what we are,
and what we have done against him, to provoke him to it, but what we Are,
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and what we can undergo, of what he might lay upon us.
and what we can undergo, of what he might lay upon us.
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Now who ever they are, that make it their first work to despait in every difficult case, they must needs have other thoughts of God then what these expressions manifest of him.
Now who ever they Are, that make it their First work to despait in every difficult case, they must needs have other thoughts of God then what these expressions manifest of him.
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If he be such a one, what case is there, but one may have some hopes about it?
If he be such a one, what case is there, but one may have Some hope's about it?
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2. The second ground is, That full and compleat way of mercy, that he hath found out and set forth for us in Jesus Christ.
2. The second ground is, That full and complete Way of mercy, that he hath found out and Set forth for us in jesus christ.
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He is one, not only with whom, but in whom he is well pleased: well pleased with all that have interest in him.
He is one, not only with whom, but in whom he is well pleased: well pleased with all that have Interest in him.
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He is every way such an high Priest as became us. In him all fulness dwells;
He is every Way such an high Priest as became us. In him all fullness dwells;
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he is one, that the Father will in no wise cast out: Those that come to him in his Name.
he is one, that the Father will in no wise cast out: Those that come to him in his Name.
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He is not one that cannot be touched with a feeling of our Infirmities. He is not one that cannot be touched with a feeling of our Infirmities.
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He hath been in the flesh, and so knows what it is to be a man;
He hath been in the Flesh, and so knows what it is to be a man;
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though he knows not what it is to sin, yet he knows what it is to be tempted to it,
though he knows not what it is to since, yet he knows what it is to be tempted to it,
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and what it is to bear the weight and burthen of it.
and what it is to bear the weight and burden of it.
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He knows the company we live with in the world, in the mids of Men and Devills, as Luther phrased it.
He knows the company we live with in the world, in the mids of Men and Devils, as Luther phrased it.
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And so being a man for us, we may look upon the Deity as blessedly accessible hereby,
And so being a man for us, we may look upon the Deity as blessedly accessible hereby,
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and know that he hath pity and tender respect for our nature and kind. The third ground, The universall tender of mercy, who ever will, let him come.
and know that he hath pity and tender respect for our nature and kind. The third ground, The universal tender of mercy, who ever will, let him come.
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The great day of the Feast, when most people was there, he makes the Proclamation, That who ever is a thirst, may come to him and drink.The great day of the Feast, when most people was there, he makes the Proclamation, That who ever is a thirst, may come to him and drink.
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Hence (as one saies) He was born in an Inn, not in a private House,
Hence (as one Says) He was born in an Inn, not in a private House,
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and crucified out of the City, and not within Jerusalem, because the business and benefit of his Birth and Death was not of private concernment, not to be confined to one place, or one people:
and Crucified out of the city, and not within Jerusalem, Because the business and benefit of his Birth and Death was not of private concernment, not to be confined to one place, or one people:
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the Gospel is to be preached to every Creature.
the Gospel is to be preached to every Creature.
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The fourth ground, The freeness of this tender, Come and buy, and he that hath no mony come: I can but have nothing;
The fourth ground, The freeness of this tender, Come and buy, and he that hath no money come: I can but have nothing;
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the worst Chapman that can come to the Market, can be but he that hath neither money, nor price;
the worst Chapman that can come to the Market, can be but he that hath neither money, nor price;
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and yet such as these may speed well, and go home best provided. They that come hither must have nothing:
and yet such as these may speed well, and go home best provided. They that come hither must have nothing:
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thou art but in the poor condition beforehand, that every man must be reduced to, that closes with Christ;
thou art but in the poor condition beforehand, that every man must be reduced to, that closes with christ;
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None ever had him that deserved him, and thou art but undeserving.
None ever had him that deserved him, and thou art but undeserving.
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The fifth ground, That nothing is required at our hands, but the same is promised unto us.
The fifth ground, That nothing is required At our hands, but the same is promised unto us.
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I may come to Christ for the Condition, and upon that Condition for Pardon: the nature of the Covenant is wonderfull;
I may come to christ for the Condition, and upon that Condition for Pardon: the nature of the Covenant is wonderful;
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he hath promised to perform both parts, there is nothing I can find at any time, that may incapacitate me, or hinder me for comfort;
he hath promised to perform both parts, there is nothing I can find At any time, that may incapacitate me, or hinder me for Comfort;
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but before I cast off my hopes, I may see that very thing promised that is required:
but before I cast off my hope's, I may see that very thing promised that is required:
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and sure this well considered, doth wonderfully fit a poor Christians turn upon many pinches, that otherwise he should be at a loss in about his comfort.
and sure this well considered, does wonderfully fit a poor Christians turn upon many pinches, that otherwise he should be At a loss in about his Comfort.
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We cannot apply Christ but upon condition, but blessed be God, we are not to find the Condition in our selves,
We cannot apply christ but upon condition, but blessed be God, we Are not to find the Condition in our selves,
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or at our own proper cost (which would never be done) but we are readily directed, where to have it.
or At our own proper cost (which would never be done) but we Are readily directed, where to have it.
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If I cannot challenge Christ to be mine for want of an Interest, I may go to him for an Interest.
If I cannot challenge christ to be mine for want of an Interest, I may go to him for an Interest.
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If I cannot apply him for want of Faith or Repentance, or any other Grace, I may go to him for Faith and Repentance, and that Grace;
If I cannot apply him for want of Faith or Repentance, or any other Grace, I may go to him for Faith and Repentance, and that Grace;
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so that still I have something else fair before me to do, then presently to despair,
so that still I have something Else fair before me to do, then presently to despair,
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when any such straight is upon me.
when any such straight is upon me.
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2. We are to hope, For consternation doth no good, this like the wrath of man worketh not the righteousness of God.
2. We Are to hope, For consternation does no good, this like the wrath of man works not the righteousness of God.
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Thou thinkest when thou hast escaped thy unreasonable presumption, thou canst not be too low, nor low enough, and that it is thy duty to cast down thy self.
Thou Thinkest when thou hast escaped thy unreasonable presumption, thou Canst not be too low, nor low enough, and that it is thy duty to cast down thy self.
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There is a Mean of hope between these, which is thy duty;
There is a Mean of hope between these, which is thy duty;
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to despair for sin is sin, and to give way to trouble to the utter dejection of a mans heart before God, is to give way to a sin:
to despair for since is since, and to give Way to trouble to the utter dejection of a men heart before God, is to give Way to a since:
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you think you do but bring down self hereby, but beware You take not God down with you;
you think you do but bring down self hereby, but beware You take not God down with you;
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this despair brings God no honour, hinders thy doing, makes thee useless, nay, directly reflects upon God, in that thou hast such hard thoughts of him,
this despair brings God no honour, hinders thy doing, makes thee useless, nay, directly reflects upon God, in that thou hast such hard thoughts of him,
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and actest against his express will and pleasure.
and actest against his express will and pleasure.
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It is the Command of God, that you should believe in his Son, that you should believe what God hath graciously revealed, that there is mercy with him,
It is the Command of God, that you should believe in his Son, that you should believe what God hath graciously revealed, that there is mercy with him,
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and pardon to be had from him upon repentance.
and pardon to be had from him upon Repentance.
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Many in this case count that a duty wch is no small sin, extoll Gods mercy as high as you can, and you glorifie him thereby:
Many in this case count that a duty which is no small since, extol God's mercy as high as you can, and you Glorify him thereby:
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so be it, you conclude right of the Subject of it;
so be it, you conclude right of the Subject of it;
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Viz. That you set not up mercy with allowance of sin in your self, and bring self as low as you can,Viz. That you Set not up mercy with allowance of since in your self, and bring self as low as you can,
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and it is a like good, so be it, thou include not Gods mercy in the thing, to bring that lower then thee.
and it is a like good, so be it, thou include not God's mercy in the thing, to bring that lower then thee.
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3. This hope will facilitate thy repentance, and reformation. There is mercy with thee that thou mayst be feared:
3. This hope will facilitate thy Repentance, and Reformation. There is mercy with thee that thou Mayest be feared:
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Men would not ingeniously nor filially fear thee, if thy mercy did not give them hopes.
Men would not ingeniously nor filially Fear thee, if thy mercy did not give them hope's.
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The Assyrians might rather have studied to have rallied their broken Forces against Israel, then have submitted,
The Assyrians might rather have studied to have rallied their broken Forces against Israel, then have submitted,
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if they had not known the Kings of Israel to be mercifull Kings. Thou sayst there is no hope, I have followed after other Lovers,
if they had not known the Kings of Israel to be merciful Kings. Thou Sayest there is no hope, I have followed After other Lovers,
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and after them I will go. I am like, it seems, to be destroyed, past cure, past care: and After them I will go. I am like, it seems, to be destroyed, passed cure, passed care:
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I cannot get off, therefore I will do as I do. Endeavours languish where there is no hope.
I cannot get off, Therefore I will do as I do. Endeavours languish where there is no hope.
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He that ploweth ploweth in hope; He that ploweth ploweth in hope;
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or else the sharpness of the season and the hardness of the labour would make him sit still.
or Else the sharpness of the season and the hardness of the labour would make him fit still.
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Hanun, that had so villainously entreated David 's Messengers, saw he had done so vilely, that his Action stank in the Nostrills of Israel, and all his Neighbours, that he had no way but to prepare for War: Hanun, that had so villainously entreated David is Messengers, saw he had done so vilely, that his Actium stank in the Nostrils of Israel, and all his Neighbours, that he had no Way but to prepare for War:
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So sinners, when they look upon their state as desperate, they are likeliest to go on,
So Sinners, when they look upon their state as desperate, they Are likeliest to go on,
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as if they were tied to make it out, and to stand, or fall by it.
as if they were tied to make it out, and to stand, or fallen by it.
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Themistocles would at any time make his Enemy a Bridge of Gold to fly away upon, rather then force them to fight.Themistocles would At any time make his Enemy a Bridge of Gold to fly away upon, rather then force them to fight.
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When a sinner sees no hope of quarter, he hath much ado to yield to be slain,
When a sinner sees no hope of quarter, he hath much ado to yield to be slave,
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but rather being desperate, if he be without hopes of life, he will sell his life as dear as he can.
but rather being desperate, if he be without hope's of life, he will fell his life as dear as he can.
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A Soldier in the Army, that had a mortall Disease upon him, was observed to look like death,
A Soldier in the Army, that had a Mortal Disease upon him, was observed to look like death,
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and yet to fight most valiantly, the Emperour took him for his Valour, and had his distemper searched into, and he became cured:
and yet to fight most valiantly, the Emperor took him for his Valour, and had his distemper searched into, and he became cured:
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After this, he was not observed to be so daring and venturous, as before;
After this, he was not observed to be so daring and venturous, as before;
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The Emperour asked him the reason, he said, Before he lookt upon himself as a dying man,
The Emperor asked him the reason, he said, Before he looked upon himself as a dying man,
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and therefore mattered not to have been killed, but now his Disease was cured, he would take more care,
and Therefore mattered not to have been killed, but now his Disease was cured, he would take more care,
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for he had a life to save now, as well as another.
for he had a life to save now, as well as Another.
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So when sinners think they have done that already, that cannot be forgiven, that must necessarily ruine them without redemption;
So when Sinners think they have done that already, that cannot be forgiven, that must necessarily ruin them without redemption;
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it rather makes them more desperate in the charges and on-set in their courses, but if once they see hopes of life dawn, they will not be so prodigall of their Souls,
it rather makes them more desperate in the charges and onset in their courses, but if once they see hope's of life dawn, they will not be so prodigal of their Souls,
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because they think they may escape, as well as another.
Because they think they may escape, as well as Another.
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God hath for the same reason made you way enough to come off upon, golden Bridges to retreat on, which may put life into your resolutions for a sparing course in sin,
God hath for the same reason made you Way enough to come off upon, golden Bridges to retreat on, which may put life into your resolutions for a sparing course in since,
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and to come off by repentance. Thy repentance would strengthen thy Hopes, thy Hopes draw on thy Repentance.
and to come off by Repentance. Thy Repentance would strengthen thy Hope's, thy Hope's draw on thy Repentance.
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4. Not to hope, or to despaire, though in these streights about sin, is so purely fleshly and carnall, savouring of that emnity that is naturally in our hearts against God, as we would little think.
4. Not to hope, or to despair, though in these straights about since, is so purely fleshly and carnal, savouring of that Enmity that is naturally in our hearts against God, as we would little think.
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Rank flesh it is, as can be.Rank Flesh it is, as can be.
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1. Thou hast sinned, and thou knowest thou hast cause to think ill of thy self, and thou art loath to think so well of God, as that he is notwithstanding ready to pardon.
1. Thou hast sinned, and thou Knowest thou hast cause to think ill of thy self, and thou art loath to think so well of God, as that he is notwithstanding ready to pardon.
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Among Men usually we see a want of Grace in men that do wrong, and so as much want of Grace in others, that they cannot suffer it:
Among Men usually we see a want of Grace in men that do wrong, and so as much want of Grace in Others, that they cannot suffer it:
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and so the Party offending watches to cover his own vileness in affronting, by the others fury and impatience upon the reception of it.
and so the Party offending watches to cover his own vileness in affronting, by the Others fury and impatience upon the reception of it.
cc av dt n1 vvg n2 pc-acp vvi po31 d n1 p-acp vvg, p-acp dt ng2-jn n1 cc n1 p-acp dt n1 pp-f pn31.
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And so thou knowest thy self to have done basely, and thou art loath to aggravate thy sin so far,
And so thou Knowest thy self to have done basely, and thou art loath to aggravate thy since so Far,
cc av pns21 vv2 po21 n1 pc-acp vhi vdn av-j, cc pns21 vb2r j pc-acp vvi po21 n1 av av-j,
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as to think thou hast sinned against a God that is ready to pardon. Thou wouldst either trample upon patience, or deny it;
as to think thou hast sinned against a God that is ready to pardon. Thou Wouldst either trample upon patience, or deny it;
c-acp pc-acp vvi pns21 vh2 vvn p-acp dt n1 cst vbz j pc-acp vvi. pns21 vmd2 d vvi p-acp n1, cc vvi pn31;
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Not knowing that the goodness of God leadeth thee to repentance. Oh! to see God so ready to forgive, and thou so ready to sin: Not knowing that the Goodness of God leads thee to Repentance. Oh! to see God so ready to forgive, and thou so ready to sin:
xx vvg cst dt n1 pp-f np1 vvz pno21 p-acp n1. uh p-acp vvi np1 av j pc-acp vvi, cc pns21 av j pc-acp vvi:
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thou so easily to forget him, and he so hardly forgetting thee; thou so treacherous, and he so gracious:
thou so Easily to forget him, and he so hardly forgetting thee; thou so treacherous, and he so gracious:
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Oh! how unlike are God and we? how might it break thy heart to consider it? But we are apt to study to disparage, at least, we would not honour, the party we injure.
Oh! how unlike Are God and we? how might it break thy heart to Consider it? But we Are apt to study to disparage, At least, we would not honour, the party we injure.
uh c-crq av-j vbr n1 cc n1? q-crq vmd pn31 vvi po21 n1 pc-acp vvi pn31? cc-acp pns12 vbr j pc-acp vvi pc-acp vvi, p-acp ds, pns12 vmd xx vvi, dt n1 pns12 vvi.
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2. Thou art hath to be so beholden to him, as to think of hopes of pardon;
2. Thou art hath to be so beholden to him, as to think of hope's of pardon;
crd pns21 vb2r vhz pc-acp vbi av vvi p-acp pno31, a-acp pc-acp vvi pp-f n2 pp-f n1;
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hope implies present need and poverty:
hope Implies present need and poverty:
n1 vvz j n1 cc n1:
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thou art loath to submit, and standest rather on thy justification, wouldst fain come off upon another score,
thou art loath to submit, and Standest rather on thy justification, Wouldst fain come off upon Another score,
pns21 vb2r j pc-acp vvi, cc vv2 av p-acp po21 n1, vmd2 av vvi a-acp p-acp j-jn n1,
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then that of a pardon on thy knees:
then that of a pardon on thy knees:
cs d pp-f dt n1 p-acp po21 n2:
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men are very loath to submit to free Grace, no small matter to have that inward sense of wretchedness,
men Are very loath to submit to free Grace, no small matter to have that inward sense of wretchedness,
n2 vbr av j pc-acp vvi p-acp j n1, dx j n1 pc-acp vhi d j n1 pp-f n1,
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as readily to run out after salvation for Gods sake. There is a carnall enmity in the heart against Christs soveraignty, thou wouldst not be Conquered, but stand for thy Native Priviledge;
as readily to run out After salvation for God's sake. There is a carnal enmity in the heart against Christ sovereignty, thou Wouldst not be Conquered, but stand for thy Native Privilege;
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truly loath to stoop so low as to take a pardon at his hands.
truly loath to stoop so low as to take a pardon At his hands.
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And is not this sin of an high nature? Is this a temper to be indulged? there is the highest pride in despair that looks so low.
And is not this since of an high nature? Is this a temper to be indulged? there is the highest pride in despair that looks so low.
cc vbz xx d n1 pp-f dt j n1? vbz d dt n1 pc-acp vbi vvn? pc-acp vbz dt js n1 p-acp n1 cst vvz av av-j.
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3. This dispair is pure Carnality; for thou oft doubtest at the promise, when in truth thou stumblest at the Condition:
3. This despair is pure Carnality; for thou oft doubtest At the promise, when in truth thou stumblest At the Condition:
crd d n1 vbz j n1; p-acp pns21 av vv2 p-acp dt n1, c-crq p-acp n1 pns21 vv2 p-acp dt n1:
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thou hadst rather despair then repent; thou thinkest God will not pardon, because thou hast a mind still to sin:
thou Hadst rather despair then Repent; thou Thinkest God will not pardon, Because thou hast a mind still to since:
pns21 vhd2 av-c vvb cs vvi; pns21 vv2 np1 vmb xx vvi, c-acp pns21 vh2 dt n1 av p-acp n1:
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thus wouldst thou make thy choice a necessity, to delight thy self in thy course, and cast the blame of it other-where.
thus Wouldst thou make thy choice a necessity, to delight thy self in thy course, and cast the blame of it otherwhere.
av vmd2 pns21 vvi po21 n1 dt n1, pc-acp vvi po21 n1 p-acp po21 n1, cc vvd dt n1 pp-f pn31 j.
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Thou sayst, there is no hope, when in truth thou hast no mind.
Thou Sayest, there is no hope, when in truth thou hast no mind.
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There is no hope, and why no hope? For I have followed after other Lovers,
There is no hope, and why no hope? For I have followed After other Lovers,
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and after them I will go. and After them I will go.
cc p-acp pno32 pns11 vmb vvi.
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I have no hope in this way, because I am resolved another, that's the true reason of it.
I have no hope in this Way, Because I am resolved Another, that's the true reason of it.
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Who is apt to think there is any hope in altering, in a business he hath a mind to be as it is? Obedience is the thing we stick at, we have underneath a love to sin,
Who is apt to think there is any hope in altering, in a business he hath a mind to be as it is? obedience is the thing we stick At, we have underneath a love to since,
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and so would cover it, with this pretence, that there is no hope, if we should repent.
and so would cover it, with this pretence, that there is no hope, if we should Repent.
cc av vmd vvi pn31, p-acp d n1, cst pc-acp vbz dx n1, cs pns12 vmd vvi.
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Men that would clear their sincerity in their troubles, might do well to lay aside their sin in the first place,
Men that would clear their sincerity in their Troubles, might do well to lay aside their since in the First place,
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and after to get hopes as they can:
and After to get hope's as they can:
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but many times persons cry out of their hopeless condition, when secretly they hug their sin still.
but many times Persons cry out of their hopeless condition, when secretly they hug their since still.
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God sayes, Turn yee, turn yee, why will yee die? It is not answered again, we must die,
God Says, Turn ye, turn ye, why will ye die? It is not answered again, we must die,
np1 vvz, vvb pn22, vvb pn22, q-crq vmb pn22 vvi? pn31 vbz xx vvn av, pns12 vmb vvi,
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therefore why should we turn? No, you are resolved to live in your sin, and this despair must be your pretence for so doing;
Therefore why should we turn? No, you Are resolved to live in your since, and this despair must be your pretence for so doing;
av q-crq vmd pns12 vvi? uh-dx, pn22 vbr vvn pc-acp vvi p-acp po22 n1, cc d n1 vmb vbi po22 n1 c-acp av vdg;
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of such a nature and savour many times is this our much dejection and consternation in the Soul, such unthought of pride and carnality is cherished and indulged under the notion of self-humiliation:
of such a nature and savour many times is this our much dejection and consternation in the Soul, such unthought of pride and carnality is cherished and indulged under the notion of self-humiliation:
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but men should cherish their hopes for these reasons.
but men should cherish their hope's for these Reasons.
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CAP. V. The Use of the Observation to the un-converted, tending to the startling of Sinners out of their security.
CAP. V. The Use of the Observation to the unconverted, tending to the startling of Sinners out of their security.
np1 n1 dt n1 pp-f dt n1 p-acp dt j, vvg p-acp dt vvg pp-f n2 av pp-f po32 n1.
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WE shall endeavour to apply this Observation;
WE shall endeavour to apply this Observation;
pns12 vmb vvi pc-acp vvi d n1;
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1. To those that are un-converted, and this under a threefold design. 1. To rouse them from their security. 2. To inform them of the truth of their estate. 3. To perswade them from Impenitency.
1. To those that Are unconverted, and this under a threefold Design. 1. To rouse them from their security. 2. To inform them of the truth of their estate. 3. To persuade them from Impenitency.
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1. To rouse Sinners from their security. Sinners should take notice of their hopes:
1. To rouse Sinners from their security. Sinners should take notice of their hope's:
crd pc-acp vvi n2 p-acp po32 n1. n2 vmd vvi n1 pp-f po32 n2:
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now carnall men are not yet come into a capacity of hoping, they least question their estate of any;
now carnal men Are not yet come into a capacity of hoping, they least question their estate of any;
av j n2 vbr xx av vvn p-acp dt n1 pp-f vvg, pns32 ds vvi po32 n1 pp-f d;
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they conclude their condition good at first, do not question but it must go well with them:
they conclude their condition good At First, do not question but it must go well with them:
pns32 vvb po32 n1 j p-acp ord, vdb xx vvi p-acp pn31 vmb vvi av p-acp pno32:
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to tell them there are hopes about them, is to make them worse then they were, to put a doubt in that, wherein hitherto they have made none at all:
to tell them there Are hope's about them, is to make them Worse then they were, to put a doubt in that, wherein hitherto they have made none At all:
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to tell you, it is not impossible, but you may go to Heaven, there may be hopes, &c. it is uncouth to you;
to tell you, it is not impossible, but you may go to Heaven, there may be hope's, etc. it is uncouth to you;
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you wonder we do not peremptorily conclude on the business:
you wonder we do not peremptorily conclude on the business:
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like a man that is not sensible of his sickness, and the Physitian tels him, that he may happen recover:
like a man that is not sensible of his sickness, and the physician tells him, that he may happen recover:
av-j dt n1 cst vbz xx j pp-f po31 n1, cc dt n1 vvz pno31, cst pns31 vmb vvi vvi:
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you doubt your salvation least of all, but let me tell you, if there be hopes of you, that is all:
you doubt your salvation least of all, but let me tell you, if there be hope's of you, that is all:
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we would by this Doctrine raise up some mens hopes, so we must take down others confidence:
we would by this Doctrine raise up Some men's hope's, so we must take down Others confidence:
pns12 vmd p-acp d n1 vvi a-acp d ng2 n2, av pns12 vmb vvi a-acp n2-jn n1:
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I would all that are above it were brought down to good hopes; so be it, all that are below it, were but brought up so far.
I would all that Are above it were brought down to good hope's; so be it, all that Are below it, were but brought up so Far.
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And therefore to startle such as you are;
And Therefore to startle such as you Are;
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take notice that for that great and dreadfull case of your eternall Salvation, hopes are all: but there is a world of danger.
take notice that for that great and dreadful case of your Eternal Salvation, hope's Are all: but there is a world of danger.
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1. If you knew but what is in you, you would see that hope was fair for one in your condition.
1. If you knew but what is in you, you would see that hope was fair for one in your condition.
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Alas, there is enough done, if you never do more, to make thee miserable at this very present,
Alas, there is enough done, if you never do more, to make thee miserable At this very present,
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if God do but open thine eyes: poor Creature!
if God do but open thine eyes: poor Creature!
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thou art busie healing thy self out to fin, but God looks on thee all the while;
thou art busy healing thy self out to fin, but God looks on thee all the while;
pns21 vb2r j vvg po21 n1 av p-acp n1, cc-acp np1 vvz p-acp pno21 d dt n1;
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but if God let thee but see, that he hath looked on, how would thy present condition affright thee? This witness would make thee, as in the terrour of the shadow of death:
but if God let thee but see, that he hath looked on, how would thy present condition affright thee? This witness would make thee, as in the terror of the shadow of death:
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If God did but take up thy lying, swearing, Sabbath-breaking, the neglect of the last Duty,
If God did but take up thy lying, swearing, Sabbath-breaking, the neglect of the last Duty,
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and one of these sins set on by the Spirit of God, would put thee into fear sufficient,
and one of these Sins Set on by the Spirit of God, would put thee into Fear sufficient,
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and it would be well, if the fin that at present is too little to repent of, be not presently too great in thy eyes to be forgiven, when ever God sets thy sin in order, there will fearfull matter enough be found against thee, to make thee stoop,
and it would be well, if the fin that At present is too little to Repent of, be not presently too great in thy eyes to be forgiven, when ever God sets thy since in order, there will fearful matter enough be found against thee, to make thee stoop,
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and be beholden dearly to a little hope.
and be beholden dearly to a little hope.
cc vbb vvi av-jn p-acp dt j n1.
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Alas, take carnall hearts in the wholes, and there is nothing between them and the greatest terrour imaginable but a little blindness and ignorance of their miserable condition.
Alas, take carnal hearts in the wholes, and there is nothing between them and the greatest terror imaginable but a little blindness and ignorance of their miserable condition.
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If you did but see your selves just as you are, it is well if you could hope;
If you did but see your selves just as you Are, it is well if you could hope;
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assure your selves the root of terrour and anguish is in you, and that some are troubled, it is not because their conditions are not so good as yours,
assure your selves the root of terror and anguish is in you, and that Some Are troubled, it is not Because their conditions Are not so good as yours,
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but their Consciences are more tender, and they cannot swallow a bad and fearfull state as you can:
but their Consciences Are more tender, and they cannot swallow a bad and fearful state as you can:
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the matter of all terrour is ready with thee, thou artready charged, it is but Gods priming,
the matter of all terror is ready with thee, thou artready charged, it is but God's priming,
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and putting fire to, and thou needs not stir a foot to fetch in misery unutterable;
and putting fire to, and thou needs not stir a foot to fetch in misery unutterable;
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all thy mirth may be at an end, there is enough done, nothing but the dropping of a Scale from thine eye and thy Flames are ready about thee.
all thy mirth may be At an end, there is enough done, nothing but the dropping of a Scale from thine eye and thy Flames Are ready about thee.
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2. Thou mayst be glad of the news of hope, for at present I may blank thee, thou art not in the way that thou canst possibly be saved in:
2. Thou Mayest be glad of the news of hope, for At present I may blank thee, thou art not in the Way that thou Canst possibly be saved in:
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things are so far out with thee, that there is not yet any shew of a foundation layd in thee for any hopes of thee, thou dost not doubt at all of being saved,
things Are so Far out with thee, that there is not yet any show of a Foundation laid in thee for any hope's of thee, thou dost not doubt At all of being saved,
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and I say thou mayst be saved;
and I say thou Mayest be saved;
cc pns11 vvb pns21 vm2 vbi vvn;
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but let this startle thee towards a change, this way thou art in will never do it, men never went to Heaven this way, it is a Road that will never lead thither, there is nothing done yet that will secure thee from eternall ruine:
but let this startle thee towards a change, this Way thou art in will never do it, men never went to Heaven this Way, it is a Road that will never led thither, there is nothing done yet that will secure thee from Eternal ruin:
cc-acp vvb d vvi pno21 p-acp dt n1, d n1 pns21 vb2r p-acp vmb av-x vdi pn31, n2 av-x vvd p-acp n1 d n1, pn31 vbz dt n1 cst vmb av-x vvi av, pc-acp vbz pix vdn av d vmb vvi pno21 p-acp j n1:
(13) chapter (DIV2)
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be not deceived, what ever such as you may be so mad to think, be it known to you, you cannot inherit the Kingdome of God. be not deceived, what ever such as you may be so mad to think, be it known to you, you cannot inherit the Kingdom of God.
vbb xx vvn, r-crq av d c-acp pn22 vmb vbi av j pc-acp vvi, vbb pn31 vvn p-acp pn22, pn22 vmbx vvi dt n1 pp-f np1.
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If you indulge your selves in known sin, this way will put you besides all hopes.
If you indulge your selves in known since, this Way will put you beside all hope's.
cs pn22 vvb po22 n2 p-acp j-vvn n1, d n1 vmb vvi pn22 p-acp d n2.
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He that believeth not; that is, is not converted to believe, he needs do no more for falling into wrath, he is born to it already, the wrath of God never removes from over that person, his estate is of wrath: He that Believeth not; that is, is not converted to believe, he needs do no more for falling into wrath, he is born to it already, the wrath of God never removes from over that person, his estate is of wrath:
pns31 cst vvz xx; cst vbz, vbz xx vvn pc-acp vvi, pns31 vvz vdi av-dx dc p-acp vvg p-acp n1, pns31 vbz vvn p-acp pn31 av, dt n1 pp-f np1 av-x vvz p-acp p-acp d n1, po31 n1 vbz pp-f n1:
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The wrath of God abideth on him; the wrath of God is revealed from Heaven against all unrighteousness of men. The wrath of God Abideth on him; the wrath of God is revealed from Heaven against all unrighteousness of men.
dt n1 pp-f np1 vvz p-acp pno31; dt n1 pp-f np1 vbz vvn p-acp n1 p-acp d n1 pp-f n2.
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It is not confidence of your condition that will make it good;
It is not confidence of your condition that will make it good;
pn31 vbz xx n1 pp-f po22 n1 cst vmb vvi pn31 j;
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sure that man hath no reason to sit still, or to think he hath nothing to do,
sure that man hath no reason to fit still, or to think he hath nothing to do,
av-j d n1 vhz dx n1 pc-acp vvi av, cc pc-acp vvi pns31 vhz pix pc-acp vdi,
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when he hath yet nothing done towards his salvation, and the way wherein he is will be his ruine;
when he hath yet nothing done towards his salvation, and the Way wherein he is will be his ruin;
c-crq pns31 vhz av pix vdn p-acp po31 n1, cc dt n1 c-crq pns31 vbz vmb vbi po31 n1;
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thou hopest fairly for Heaven, when thou art in the way that never any went to Heaven in.
thou hopest fairly for Heaven, when thou art in the Way that never any went to Heaven in.
pns21 vv2 av-j p-acp n1, c-crq pns21 vb2r p-acp dt n1 cst av-x d vvd p-acp n1 p-acp.
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3. Thou mayst soon be at thy Journeys end, and at thy reckoning, to make use of all the hope thou hast;
3. Thou Mayest soon be At thy Journeys end, and At thy reckoning, to make use of all the hope thou hast;
crd pns21 vm2 av vbi p-acp po21 n2 vvb, cc p-acp po21 n-vvg, pc-acp vvi n1 pp-f d dt n1 pns21 vh2;
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there may be but a step (for ought thou knowest) between thee, and death.
there may be but a step (for ought thou Knowest) between thee, and death.
pc-acp vmb vbi p-acp dt n1 (c-acp pi pns21 vv2) p-acp pno21, cc n1.
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89
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Alas, it is but getting a Cold, and falling sick, and dying, and then thou comst to tryall, for all the things done in the flesh.
Alas, it is but getting a Cold, and falling sick, and dying, and then thou Comest to trial, for all the things done in the Flesh.
uh, pn31 vbz p-acp vvg dt j-jn, cc vvg j, cc vvg, cc cs pns21 vv2 p-acp n1, p-acp d dt n2 vdn p-acp dt n1.
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It may take thee with a diddering and shaking, and thou mayst (for any thing any body can tell) begin to shake for Hell.
It may take thee with a diddering and shaking, and thou Mayest (for any thing any body can tell) begin to shake for Hell.
pn31 vmb vvi pno21 p-acp dt j cc vvg, cc pns21 vm2 (c-acp d n1 d n1 vmb vvi) vvi pc-acp vvi p-acp n1.
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89
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Oh! thou that art at peace, and dwellest at ease, how soon may thy misery come armed upon thee? Thou despisest so low a rate as hope: why? Alas!
Oh! thou that art At peace, and dwellest At ease, how soon may thy misery come armed upon thee? Thou Despisest so low a rate as hope: why? Alas!
uh pns21 cst vb2r p-acp n1, cc vv2 p-acp n1, c-crq av vmb po21 n1 vvb vvn p-acp pno21? pns21 vv2 av j dt n1 p-acp n1: q-crq? np1!
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if God set but Death before thee, thou wilt see thy self be-set as the Benjamites; Thou knowest not that evill was neer thee, and behold, thou art be-set on all sides;
if God Set but Death before thee, thou wilt see thy self beset as the Benjamites; Thou Knowest not that evil was near thee, and behold, thou art beset on all sides;
cs np1 vvd p-acp n1 p-acp pno21, pns21 vm2 vvi po21 n1 j c-acp dt np2; pns21 vv2 xx d j-jn vbds av-j pno21, cc vvi, pns21 vb2r j p-acp d n2;
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an ill life behind thee, and Hell before thee.
an ill life behind thee, and Hell before thee.
dt j-jn n1 p-acp pno21, cc n1 p-acp pno21.
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Oh! what will become of thee? For the wicked man God hath whet his Sword, he hath bent his Bow, made all ready.
Oh! what will become of thee? For the wicked man God hath whet his Sword, he hath bent his Bow, made all ready.
uh q-crq vmb vvi pp-f pno21? p-acp dt j n1 np1 vhz vvn po31 n1, pns31 vhz vvn po31 n1, vvd d j.
(13) chapter (DIV2)
89
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Thou mayst not yet be strucken: The Bird yet alive, but fire ready to strike. Thou Mayest not yet be strucken: The Bird yet alive, but fire ready to strike.
pns21 vm2 xx av vbi vvn: dt n1 av j, cc-acp n1 j pc-acp vvi.
(13) chapter (DIV2)
89
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Alas, it is but Gods putting in any of the Creatures into the Writ, to be his Officer, to Arrest thee and to cast thee into prison, and verily thou shalt not come out thence, till thou hast payd the utmost Farthing;
Alas, it is but God's putting in any of the Creatures into the Writ, to be his Officer, to Arrest thee and to cast thee into prison, and verily thou shalt not come out thence, till thou hast paid the utmost Farthing;
np1, pn31 vbz p-acp n2 vvg p-acp d pp-f dt n2 p-acp dt vvn, pc-acp vbi po31 n1, pc-acp vvi pno21 cc p-acp vvi pno21 p-acp n1, cc av-j pns21 vm2 xx vvi av av, c-acp pns21 vh2 vvn dt j n1;
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and that will never be, if you ever be so miserable, as to make the Experiment of it:
and that will never be, if you ever be so miserable, as to make the Experiment of it:
cc cst vmb av-x vbi, cs pn22 av vbi av j, c-acp pc-acp vvi dt n1 pp-f pn31:
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therefore thou hast cause to startle, thy death may be neer, and thy Death may prove thy Hell.
Therefore thou hast cause to startle, thy death may be near, and thy Death may prove thy Hell.
av pns21 vh2 n1 pc-acp vvi, po21 n1 vmb vbi av-j, cc po21 n1 vmb vvi po21 n1.
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4. There is but one way in all the world for thee to come off upon, and that a very narrow one;
4. There is but one Way in all the world for thee to come off upon, and that a very narrow one;
crd pc-acp vbz cc-acp crd n1 p-acp d dt n1 p-acp pno21 pc-acp vvi a-acp p-acp, cc d dt j j pi;
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90
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you do not think your condition so dangerous, that you are within one, by many pleas, for your salvation:
you do not think your condition so dangerous, that you Are within one, by many pleasant, for your salvation:
pn22 vdb xx vvi po22 n1 av j, cst pn22 vbr p-acp crd, p-acp d n2, p-acp po22 n1:
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but so it is, that if Conversion help not, you are sure for escaping, you are undone for ever, thou art upon a narrow point, if thou couldst see it.
but so it is, that if Conversion help not, you Are sure for escaping, you Are undone for ever, thou art upon a narrow point, if thou Couldst see it.
cc-acp av pn31 vbz, cst cs n1 vvb xx, pn22 vbr j p-acp vvg, pn22 vbr vvn p-acp av, pns21 vb2r p-acp dt j n1, cs pns21 vmd2 vvi pn31.
(13) chapter (DIV2)
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It is Gods Record, that he giveth eternall life, and this life is in his Son. No other way but by Christ to have eternall life: It is God's Record, that he gives Eternal life, and this life is in his Son. No other Way but by christ to have Eternal life:
pn31 vbz ng1 n1, cst pns31 vvz j n1, cc d n1 vbz p-acp po31 n1 dx j-jn n1 cc-acp p-acp np1 pc-acp vhi j n1:
(13) chapter (DIV2)
90
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Sure you must many of you, either find many waies to Heaven and Happiness, or else you must tremble to think your selves out of this way,
Sure you must many of you, either find many ways to Heaven and Happiness, or Else you must tremble to think your selves out of this Way,
av-j pn22 vmb d pp-f pn22, av-d vvb d n2 p-acp n1 cc n1, cc av pn22 vmb vvi pc-acp vvi po22 n2 av pp-f d n1,
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when there is none but this one. Weigh these things well, and see whether here be not cause for you to tremble,
when there is none but this one. Weigh these things well, and see whither Here be not cause for you to tremble,
c-crq pc-acp vbz pix p-acp d pi. vvb d n2 av, cc vvb cs av vbb xx n1 p-acp pn22 pc-acp vvi,
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90
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and if that a message of hope would not do well.
and if that a message of hope would not do well.
cc cs cst dt n1 pp-f n1 vmd xx vdi av.
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91
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CAP. VI.
CAP. VI.
np1 crd.
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Further tending to enform severall sorts of Sinners, especially of the dangerousness of their present station;
Further tending to inform several sorts of Sinners, especially of the dangerousness of their present station;
jc vvg p-acp vvi j n2 pp-f n2, av-j pp-f dt n1 pp-f po32 j n1;
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92
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how little Hopes, and upon what terms only, there are any hopes, of sundry sorts of Men.
how little Hope's, and upon what terms only, there Are any hope's, of sundry sorts of Men.
c-crq j ng1, cc p-acp r-crq n2 av-j, pc-acp vbr d n2, pp-f j n2 pp-f n2.
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2. THis may inform you of the truth about your Estate and Condition;
2. THis may inform you of the truth about your Estate and Condition;
crd d vmb vvi pn22 pp-f dt n1 p-acp po22 n1 cc n1;
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we may tell you, 1. Of some Conditions that are very and much more dangerous then others. 2. Of some that are very hopeless above others. 3. What our hopes are of any of you.
we may tell you, 1. Of Some Conditions that Are very and much more dangerous then Others. 2. Of Some that Are very hopeless above Others. 3. What our hope's Are of any of you.
pns12 vmb vvi pn22, crd pp-f d n2 cst vbr j cc av-d av-dc j cs n2-jn. crd pp-f d cst vbr av j p-acp n2-jn. crd q-crq po12 n2 vbr pp-f d pp-f pn22.
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1. Of some Conditions that are very dangerous, and less hopefull.
1. Of Some Conditions that Are very dangerous, and less hopeful.
crd pp-f d n2 cst vbr av j, cc av-dc j.
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Oh! there is little hopes, and therefore beware of these Sinners estates, fly from the Tents of these men.
Oh! there is little hope's, and Therefore beware of these Sinners estates, fly from the Tents of these men.
uh a-acp vbz j n2, cc av vvb pp-f d n2 n2, vvb p-acp dt n2 pp-f d n2.
(14) chapter (DIV2)
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1. Of an old Sinner, such are rarely converted, sin rivetted, and twice natured to them: 1. Of an old Sinner, such Are rarely converted, since riveted, and twice natured to them:
crd pp-f dt j n1, d vbr av-j vvn, n1 vvn, cc av j-vvn p-acp pno32:
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such as these are many times very ignorant, and deeply conceited of their wisdome, and their parts decayed,
such as these Are many times very ignorant, and deeply conceited of their Wisdom, and their parts decayed,
d c-acp d vbr d n2 av j, cc av-jn vvn pp-f po32 n1, cc po32 n2 vvn,
(14) chapter (DIV2)
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and so out of a capacity of attaining saving knowledge; old men are hardly turned, rarely born again:
and so out of a capacity of attaining Saving knowledge; old men Are hardly turned, rarely born again:
cc av av pp-f dt n1 pp-f vvg j-vvg n1; j n2 vbr av vvn, av-j vvn av:
(14) chapter (DIV2)
95
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to take Nicodemus his doubt literally, Can a man be born again when he is old? God knows it seldome comes to pass, Oh,
to take Nicodemus his doubt literally, Can a man be born again when he is old? God knows it seldom comes to pass, O,
pc-acp vvi np1 po31 n1 av-j, vmb dt n1 vbi vvn av c-crq pns31 vbz j? np1 vvz pn31 av vvz pc-acp vvi, uh,
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therefore look to it in your young time, this is the sowing time, this is the best season:
Therefore look to it in your young time, this is the sowing time, this is the best season:
av vvb p-acp pn31 p-acp po22 j n1, d vbz dt vvg n1, d vbz dt js n1:
(14) chapter (DIV2)
95
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little hopes of an old Sinner. little hope's of an old Sinner.
j n2 pp-f dt j n1.
(14) chapter (DIV2)
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2. Of a worldly Professor. Oh, much danger of such a one, the world holds their heart from Christ,
2. Of a worldly Professor. O, much danger of such a one, the world holds their heart from christ,
crd pp-f dt j n1. uh, d n1 pp-f d dt pi, dt n1 vvz po32 n1 p-acp np1,
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and their Profession keeps convictions of their hearts, the World steals the Soul for Hell,
and their Profession keeps convictions of their hearts, the World steals the Soul for Hell,
cc po32 n1 vvz n2 pp-f po32 n2, dt n1 vvz dt n1 p-acp n1,
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and Profession keeps the Watch, that the Theft is un-discovered till all be lost, the World is enough to damn thee,
and Profession keeps the Watch, that the Theft is undiscovered till all be lost, the World is enough to damn thee,
cc n1 vvz dt n1, cst dt n1 vbz j p-acp d vbb vvn, dt n1 vbz av-d pc-acp vvi pno21,
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and thy Profession enough to secure thee in the way of damnation;
and thy Profession enough to secure thee in the Way of damnation;
cc po21 n1 av-d pc-acp vvi pno21 p-acp dt n1 pp-f n1;
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the World satisfies thy Lust, and Profession thy Conscience, and so thou art most certainly bound for destruction,
the World Satisfies thy Lust, and Profession thy Conscience, and so thou art most Certainly bound for destruction,
dt n1 vvz po21 n1, cc n1 po21 n1, cc av pns21 vb2r av-ds av-j vvn p-acp n1,
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if God do not by strong hand fetch thee out.
if God do not by strong hand fetch thee out.
cs np1 vdb xx p-acp j n1 vvb pno21 av.
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Our Saviour saies, How hard is it for a rich man to enter into Heaven? Easie for a rich man to profess Religion,
Our Saviour Says, How hard is it for a rich man to enter into Heaven? Easy for a rich man to profess Religion,
po12 n1 vvz, c-crq av-j vbz pn31 p-acp dt j n1 pc-acp vvi p-acp n1? np1 p-acp dt j n1 pc-acp vvi n1,
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but hard for him savingly to be religious; easie for him to do nothing so well, as to post to Hell and destruction.
but hard for him savingly to be religious; easy for him to do nothing so well, as to post to Hell and destruction.
cc-acp av-j c-acp pno31 av-vvg p-acp vbi j; j p-acp pno31 pc-acp vdi pix av av, c-acp pc-acp vvi p-acp n1 cc n1.
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Oh, look to it all of you, this, by this hath many faln, secretly and surely stoln their ruine:
O, look to it all of you, this, by this hath many fallen, secretly and surely stolen their ruin:
uh, vvb p-acp pn31 d pp-f pn22, d, p-acp d vhz d vvn, av-jn cc av-j vvn po32 n1:
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it is the most quiet, secure, sweet, triumphing sure way to Hell that a man can go.
it is the most quiet, secure, sweet, triumphing sure Way to Hell that a man can go.
pn31 vbz dt av-ds j-jn, j, j, vvg j n1 p-acp n1 cst dt n1 vmb vvi.
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As Mr. Bradford said of Martyrdome for Heaven, so I may say of Worldliness under Profession,
As Mr. Bradford said of Martyrdom for Heaven, so I may say of Worldliness under Profession,
p-acp n1 np1 vvd pp-f n1 p-acp n1, av pns11 vmb vvi pp-f n1 p-acp n1,
(14) chapter (DIV2)
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if there be a way to Hell on Horse-back, this is it:
if there be a Way to Hell on Horseback, this is it:
cs pc-acp vbi dt n1 p-acp n1 p-acp n1, d vbz pn31:
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If thou have taken up Profession, and yet in heart lovest the World, thy Condition is very dangerous;
If thou have taken up Profession, and yet in heart Lovest the World, thy Condition is very dangerous;
cs pns21 vhb vvn a-acp n1, cc av p-acp n1 vv2 dt n1, po21 n1 vbz av j;
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when the Word and Ministry would come to heal thee, thou salvest thy self by thy Profession,
when the Word and Ministry would come to heal thee, thou salvest thy self by thy Profession,
c-crq dt n1 cc n1 vmd vvi pc-acp vvi pno21, pns21 vv2 po21 n1 p-acp po21 n1,
(14) chapter (DIV2)
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and wilt not be the carnall man, when such a one is spoken to, and yet lovest the World carnally and damnably,
and wilt not be the carnal man, when such a one is spoken to, and yet Lovest the World carnally and damnably,
cc vm2 xx vbi dt j n1, c-crq d dt pi vbz vvn p-acp, cc av vv2 dt n1 av-j cc av-j,
(14) chapter (DIV2)
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and wilt ruine thy self this way.
and wilt ruin thy self this Way.
cc vm2 vvi po21 n1 d n1.
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And thus covertly keepest thy heart wicked, to go to Hell with them when thou diest.
And thus covertly Keepest thy heart wicked, to go to Hell with them when thou Dies.
cc av av-j vv2 po21 n1 j, pc-acp vvi p-acp n1 p-acp pno32 c-crq pns21 vv2.
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3. Of an Apostate Heretick. Oh, such as these are hardly saved, if saved at all, yet so as by fire;
3. Of an Apostate Heretic. O, such as these Are hardly saved, if saved At all, yet so as by fire;
crd pp-f dt n1 n1. uh, d c-acp d vbr av vvn, cs vvn p-acp d, av av c-acp p-acp n1;
(14) chapter (DIV2)
97
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a stick that is in the fire may escape with scortching, if catched before kindled.
a stick that is in the fire may escape with scorching, if catched before kindled.
dt n1 cst vbz p-acp dt n1 vmb vvi p-acp j-vvg, cs vvn p-acp vvn.
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They are many of them given up to strong delusions, to the efficacy of Delusions, that they may believe Lyes,
They Are many of them given up to strong delusions, to the efficacy of Delusions, that they may believe Lies,
pns32 vbr d pp-f pno32 vvn a-acp p-acp j n2, p-acp dt n1 pp-f n2, cst pns32 vmb vvi n2,
(14) chapter (DIV2)
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and all this in the end to be damned.
and all this in the end to be damned.
cc d d p-acp dt n1 pc-acp vbi vvn.
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These poor Wretches if saved at all, we save them with fear, as plucking them out of the fire, Hell-fire being ready to kindle on them, by the light of which they seem to walk, while they are here.
These poor Wretches if saved At all, we save them with Fear, as plucking them out of the fire, Hell-fire being ready to kindle on them, by the Light of which they seem to walk, while they Are Here.
np1 j n2 cs vvn p-acp d, pns12 vvb pno32 p-acp n1, c-acp vvg pno32 av pp-f dt n1, n1 vbg j pc-acp vvi p-acp pno32, p-acp dt n1 pp-f r-crq pns32 vvb pc-acp vvi, cs pns32 vbr av.
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O! fly the Tents of these wicked men, whose state is so dangerous.
OH! fly the Tents of these wicked men, whose state is so dangerous.
uh vvb dt n2 pp-f d j n2, rg-crq n1 vbz av j.
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4. Of a Death-bed Penitent. Oh! this state is very hazardous, men then to have all their work to do,
4. Of a Deathbed Penitent. Oh! this state is very hazardous, men then to have all their work to do,
crd pp-f dt n1 j-jn. uh d n1 vbz av j, n2 av pc-acp vhi av-d po32 n1 pc-acp vdi,
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and undo, when they are unfit to do any thing, and can have so little certainty of their own reality in any thing they profess, then to desire to do.
and undo, when they Are unfit to do any thing, and can have so little certainty of their own reality in any thing they profess, then to desire to do.
cc vvi, c-crq pns32 vbr j pc-acp vdi d n1, cc vmb vhi av j n1 pp-f po32 d n1 p-acp d n1 pns32 vvb, cs pc-acp vvi pc-acp vdi.
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A man may in fear of Death seem to cast away his sin, and think verily himself he doth do it,
A man may in Fear of Death seem to cast away his since, and think verily himself he does doe it,
dt n1 vmb p-acp n1 pp-f n1 vvb pc-acp vvi av po31 n1, cc vvb av-j px31 pns31 vdz n1 pn31,
(14) chapter (DIV2)
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and yet if he recover, be as ready to take it up as ever, which evidences the little hold a man can have of his own heart at such a time.
and yet if he recover, be as ready to take it up as ever, which evidences the little hold a man can have of his own heart At such a time.
cc av cs pns31 vvb, vbb a-acp j pc-acp vvi pn31 a-acp p-acp av, r-crq n2 dt j vvi dt n1 vmb vhi pp-f po31 d n1 p-acp d dt n1.
(14) chapter (DIV2)
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Mr. Bolton tels of a Thief that was condemned, and seemed so penitent while under the Sentence of Death, that some, out of hopes of his reall Conversion, beg'd his life:
Mr. Bolton tells of a Thief that was condemned, and seemed so penitent while under the Sentence of Death, that Some, out of hope's of his real Conversion, begged his life:
n1 np1 vvz pp-f dt n1 cst vbds vvn, cc vvd av j-jn n1 p-acp dt n1 pp-f n1, cst d, av pp-f n2 pp-f po31 j n1, vvn po31 n1:
(14) chapter (DIV2)
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and this man was within two years after Executed for stealing again.
and this man was within two Years After Executed for stealing again.
cc d n1 vbds p-acp crd n2 a-acp vvn p-acp vvg av.
(14) chapter (DIV2)
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These Experiences make us very little satisfied in any professions of Repentance at Death, after a grosly wicked Life;
These Experiences make us very little satisfied in any professions of Repentance At Death, After a grossly wicked Life;
np1 n2 vvb pno12 av av-j vvn p-acp d n2 pp-f n1 p-acp n1, p-acp dt av-j j n1;
(14) chapter (DIV2)
98
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God may honour himself by your acknowledgment of him, and choosing to die in his way,
God may honour himself by your acknowledgment of him, and choosing to die in his Way,
np1 vmb vvi px31 p-acp po22 n1 pp-f pno31, cc vvg pc-acp vvi p-acp po31 n1,
(14) chapter (DIV2)
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and our Charity is bound up, and we leave you, not determining of your case,
and our Charity is bound up, and we leave you, not determining of your case,
cc po12 n1 vbz vvn a-acp, cc pns12 vvb pn22, xx vvg pp-f po22 n1,
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but our Charity will not certifie for you, to make good your entrance into life, you may be judged for all this according to your life, and be eternally undone:
but our Charity will not certify for you, to make good your Entrance into life, you may be judged for all this according to your life, and be eternally undone:
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(14) chapter (DIV2)
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It is good repenting therefore, when a man knows what he doth, what he himself means, which on a sick Bed one cannot do.
It is good repenting Therefore, when a man knows what he does, what he himself means, which on a sick Bed one cannot do.
pn31 vbz j vvg av, c-crq dt n1 vvz r-crq pns31 vdz, r-crq pns31 px31 vvz, r-crq p-acp dt j n1 pi vmbx vdi.
(14) chapter (DIV2)
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It is poor going for any man into another World, with that preparation only, that a sick Bed can furnish him with.
It is poor going for any man into Another World, with that preparation only, that a sick Bed can furnish him with.
pn31 vbz j n-vvg p-acp d n1 p-acp j-jn n1, p-acp d n1 av-j, cst dt j n1 vmb vvi pno31 p-acp.
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2. Yet there be some Conditions, not only less hopefull then others, but quite in a manner hopeless.
2. Yet there be Some Conditions, not only less hopeful then Others, but quite in a manner hopeless.
crd av a-acp vbb d n2, xx av-j av-dc j cs n2-jn, cc-acp av p-acp dt n1 j.
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1. Of a Professor that turns Persecuter. Oh, this is very high, when men leave God and revolt to the other side;
1. Of a Professor that turns Persecutor. O, this is very high, when men leave God and revolt to the other side;
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it is no mean wickedness will serve their turn, as the Philistims said of David, How shall he reconcile himself to his Master,
it is no mean wickedness will serve their turn, as the philistines said of David, How shall he reconcile himself to his Master,
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but by the heads of these men? So how shall this man be taken to heart in Satans Army,but by the Heads of these men? So how shall this man be taken to heart in Satan Army,
cc-acp p-acp dt n2 pp-f d n2? av q-crq vmb d n1 vbi vvn p-acp n1 p-acp npg1 n1,
(14) chapter (DIV2)
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unless he recover his Credit by more open Hostility, then ever he did act in before.
unless he recover his Credit by more open Hostility, then ever he did act in before.
cs pns31 vvb po31 n1 p-acp av-dc j n1, av av pns31 vdd vvi p-acp a-acp.
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No Turk so bad as the Renegado Christian, and surely this is such an high Indignity to Christ, and the Spirit of Grace:
No Turk so bad as the Renegado Christian, and surely this is such an high Indignity to christ, and the Spirit of Grace:
uh-dx np1 av j c-acp dt n1 njp, cc av-j d vbz d dt j n1 p-acp np1, cc dt n1 pp-f n1:
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100
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this is such a despight, such a trampling under foot the precious blood of the Covenant, that such a one seldome or never recovers.
this is such a despite, such a trampling under foot the precious blood of the Covenant, that such a one seldom or never recovers.
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(14) chapter (DIV2)
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A Back-slider may return, but then he stops there:
A Backslider may return, but then he stops there:
dt j vmb vvi, cc-acp cs pns31 vvz a-acp:
(14) chapter (DIV2)
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but a Back-sliding Persecutor he goes so far the other way, that there is scarce any room for him to turn on.
but a Backsliding Persecutor he Goes so Far the other Way, that there is scarce any room for him to turn on.
cc-acp dt j n1 pns31 vvz av av-j dt j-jn n1, cst pc-acp vbz av-j d n1 p-acp pno31 pc-acp vvi a-acp.
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Mr. Latimer tells of one in his time that despaired, that had once been a Professor;
Mr. Latimer tells of one in his time that despaired, that had once been a Professor;
n1 np1 vvz pp-f crd p-acp po31 n1 cst vvd, cst vhd a-acp vbn dt n1;
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and after mocked at the Truth, judging that he had sin'd against the Holy-ghost, and how he bad him go home to his Prayers,
and After mocked At the Truth, judging that he had sinned against the Holy ghost, and how he bade him go home to his Prayers,
cc a-acp vvd p-acp dt n1, vvg cst pns31 vhd vvn p-acp dt n1, cc c-crq pns31 vvd pno31 vvi av-an p-acp po31 n2,
(14) chapter (DIV2)
100
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and he would to his Study; and another day tell him what he thought:
and he would to his Study; and Another day tell him what he Thought:
cc pns31 vmd p-acp po31 n1; cc j-jn n1 vvb pno31 r-crq pns31 vvd:
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For (saies he) I understood it well enough, but could not well declare it,
For (Says he) I understood it well enough, but could not well declare it,
c-acp (vvz pns31) pns11 vvd pn31 av av-d, cc-acp vmd xx av vvi pn31,
(14) chapter (DIV2)
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but I will bungle at it as well as I can: and so he answered, and after asserted in the case:
but I will bungle At it as well as I can: and so he answered, and After asserted in the case:
cc-acp pns11 vmb vvi p-acp pn31 p-acp av c-acp pns11 vmb: cc av pns31 vvd, cc a-acp vvn p-acp dt n1:
(14) chapter (DIV2)
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that Privilegium paucorum non destruit regulam universalem;
that Privilegium Paucorum non destruit regulam Universalem;
cst np1 fw-la fw-fr fw-la fw-la fw-la;
(14) chapter (DIV2)
100
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This man (saies he) I knew that repented, and many to have done as he did;
This man (Says he) I knew that repented, and many to have done as he did;
d n1 (vvz pns31) pns11 vvd cst vvd, cc d pc-acp vhi vdn c-acp pns31 vdd;
(14) chapter (DIV2)
100
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and yet never a one returned but he.
and yet never a one returned but he.
cc av av-x dt pi vvd cc-acp pns31.
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We would endeavour to find a Door open for such to get out at, if they got repentance;
We would endeavour to find a Door open for such to get out At, if they god Repentance;
pns12 vmd vvi pc-acp vvi dt n1 j p-acp d pc-acp vvi av p-acp, cs pns32 vvd n1;
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but usually such engage so far, that they come hardly to repent.
but usually such engage so Far, that they come hardly to Repent.
cc-acp av-j d vvi av av-j, cst pns32 vvb av pc-acp vvi.
(14) chapter (DIV2)
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A Persecuter at first hand may be converted, but one of these God seldome gives repentance to, that he may turn again:
A Persecutor At First hand may be converted, but one of these God seldom gives Repentance to, that he may turn again:
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(14) chapter (DIV2)
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and this is but too common a thing, which I mention, to make men tremble that are secure and careless, as too many are;
and this is but too Common a thing, which I mention, to make men tremble that Are secure and careless, as too many Are;
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that at first, when (it may be) they were low in the World, they professed Religion,
that At First, when (it may be) they were low in the World, they professed Religion,
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but when gotten a little great and rich, they begin to slight their Profession, and stick not to mock and scoff at the best people,
but when got a little great and rich, they begin to slight their Profession, and stick not to mock and scoff At the best people,
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though (it may be) under the notion of such a Party, dissenting from the worser sort in some Disciplinary Controversle,
though (it may be) under the notion of such a Party, dissenting from the Worse sort in Some Disciplinary Controversle,
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but this will not excuse their hatred and affront to Religion it self, and men may soon engage further,
but this will not excuse their hatred and affront to Religion it self, and men may soon engage further,
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then they can easily come off in such a desperate course:
then they can Easily come off in such a desperate course:
cs pns32 vmb av-j vvi a-acp p-acp d dt j n1:
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and therefore let them that have professed, beware what they do, they bring an evill report upon Religion, they advance the Devils Kingdome, they harden many to their ruine, and fearfully bar out their own repentance:
and Therefore let them that have professed, beware what they do, they bring an evil report upon Religion, they advance the Devils Kingdom, they harden many to their ruin, and fearfully bar out their own Repentance:
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(14) chapter (DIV2)
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If you do go off, beware to take heed how far you go:
If you do go off, beware to take heed how Far you go:
cs pn22 vdb vvi a-acp, vvb pc-acp vvi n1 c-crq av-j pn22 vvb:
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of all kind of Sinners beware of being a Persecuter, and of all Persecuters, let the Apostate Persecuter look about him.
of all kind of Sinners beware of being a Persecutor, and of all Persecuters, let the Apostate Persecutor look about him.
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2. A man that forsakes the publick Ordinances, prophanely, or otherwise, there is little or no hopes of:
2. A man that forsakes the public Ordinances, profanely, or otherwise, there is little or no hope's of:
crd dt n1 cst vvz dt j n2, av-j, cc av, pc-acp vbz j cc dx n2 pp-f:
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the Ordinances are the Means, which God doth ordinarily use to make men better by;
the Ordinances Are the Means, which God does ordinarily use to make men better by;
dt n2 vbr dt n2, r-crq np1 vdz av-j vvi pc-acp vvi n2 av-jc p-acp;
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and therefore this is a sin of an high nature, because it is against the Means of being changed.
and Therefore this is a since of an high nature, Because it is against the Means of being changed.
cc av d vbz dt n1 pp-f dt j n1, c-acp pn31 vbz p-acp dt n2 pp-f vbg vvn.
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This made Mr. Latimer say, Come to Church if it be but to sleep there, for God may take thee napping;
This made Mr. Latimer say, Come to Church if it be but to sleep there, for God may take thee napping;
np1 vvd n1 np1 vvb, vvb p-acp n1 cs pn31 vbi cc-acp pc-acp vvi a-acp, c-acp np1 vmb vvi pno21 vvg;
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the Minister may awake thee, if there, and God may together with it awaken thy Soul:
the Minister may awake thee, if there, and God may together with it awaken thy Soul:
dt n1 vmb vvi pno21, cs a-acp, cc np1 vmb av p-acp pn31 vvi po21 n1:
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if you lye in Christs way, there is hopes;
if you lie in Christ Way, there is hope's;
cs pn22 vvb p-acp npg1 n1, pc-acp vbz n2;
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if you be about the Pool, though you cannot get in, yet you may be healed:
if you be about the Pool, though you cannot get in, yet you may be healed:
cs pn22 vbb p-acp dt n1, cs pn22 vmbx vvi p-acp, av pn22 vmb vbi vvn:
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but when men go quite out of all high waies, their Conditions are heavily markt out for dangerous. Alas!
but when men go quite out of all high ways, their Conditions Are heavily marked out for dangerous. Alas!
cc-acp c-crq n2 vvb av av pp-f d j n2, po32 n2 vbr av-j vvn av p-acp j. np1!
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it is some more then ordinary service and security the Devill designs from you, if he prevail upon you this way, to get you careless of Ordinances,
it is Some more then ordinary service and security the devil designs from you, if he prevail upon you this Way, to get you careless of Ordinances,
pn31 vbz d dc cs j n1 cc n1 dt n1 n2 p-acp pn22, cs pns31 vvb p-acp pn22 d n1, pc-acp vvi pn22 j pp-f n2,
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and to get a trick of idling at home on the Sabbath day. If men be wicked,
and to get a trick of idling At home on the Sabbath day. If men be wicked,
cc pc-acp vvi dt n1 pp-f vvg p-acp n1-an p-acp dt n1 n1. cs n2 vbb j,
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yet if they go to the publick Ordinances, the Devill is not so sure of any of them:
yet if they go to the public Ordinances, the devil is not so sure of any of them:
av cs pns32 vvb p-acp dt j n2, dt n1 vbz xx av j pp-f d pp-f pno32:
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a word set on by Preaching, may drive him out of possession of the very worst of you;
a word Set on by Preaching, may drive him out of possession of the very worst of you;
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and therefore when he designs to have some more then ordinary security of you, that you shall be true to his service,
and Therefore when he designs to have Some more then ordinary security of you, that you shall be true to his service,
cc av c-crq pns31 n2 p-acp vhi d dc cs j n1 pp-f pn22, cst pn22 vmb vbi j p-acp po31 n1,
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and be his for ever, never to over-run his Colours, he would break you off from Ordinances,
and be his for ever, never to overrun his Colours, he would break you off from Ordinances,
cc vbb po31 p-acp av, av-x pc-acp vvi po31 n2, pns31 vmd vvi pn22 a-acp p-acp n2,
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and then he needs look no more after you, unless it be to set you on some eminent Piece of Work for him, which only such a one is fit for.
and then he needs look no more After you, unless it be to Set you on Some eminent Piece of Work for him, which only such a one is fit for.
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He may have hopes of many that go to Church;
He may have hope's of many that go to Church;
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that he shall light of a good share of them, but this puts him to pains,
that he shall Light of a good share of them, but this puts him to pains,
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and he is oft made to be-stir himself, since the Ordinances of God make Batteries on his Holds,
and he is oft made to Bestir himself, since the Ordinances of God make Batteries on his Holds,
cc pns31 vbz av vvn p-acp j px31, c-acp dt n2 pp-f np1 vvi n2 p-acp po31 vvz,
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and he is lyable to be turned at every Sermon, out of some heart, and Sinners by long Sieges may be forced to yield:
and he is liable to be turned At every Sermon, out of Some heart, and Sinners by long Sieges may be forced to yield:
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but when he knows he hath a strong Garrison within, and hath removed them from all Leagures, he may leave that Soul,
but when he knows he hath a strong Garrison within, and hath removed them from all Leagures, he may leave that Soul,
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and find it at any time safe enough to him.
and find it At any time safe enough to him.
cc vvi pn31 p-acp d n1 j av-d p-acp pno31.
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We in Christs behalf, what Promises soever any make to us, can have no security of you,
We in Christ behalf, what Promises soever any make to us, can have no security of you,
pns12 p-acp npg1 n1, r-crq vvz av d vvb p-acp pno12, vmb vhi dx n1 pp-f pn22,
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if you keep still in loose and bad Company:
if you keep still in lose and bad Company:
cs pn22 vvb av p-acp j cc j n1:
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No more can he have hold of any for Hell, as long as still they are frequenting Publick Ordinances.
No more can he have hold of any for Hell, as long as still they Are frequenting Public Ordinances.
dx av-dc vmb pns31 vhb n1 pp-f d c-acp n1, c-acp av-j c-acp av pns32 vbr vvg j n2.
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And those that do thus, he doth not only design to be sure of them, but he intends some more then ordinary Service from them;
And those that do thus, he does not only Design to be sure of them, but he intends Some more then ordinary Service from them;
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these men are like to serve him in any thing he puts upon them, they keep out of the way of having any thing to hinder them.
these men Are like to serve him in any thing he puts upon them, they keep out of the Way of having any thing to hinder them.
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What is there to hinder the vilest thought of taking place? of Corruption rising to an height in the heart? go to the Church and some word may meet it,
What is there to hinder the Vilest Thought of taking place? of Corruption rising to an height in the heart? go to the Church and Some word may meet it,
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and give check to it, that if men be wicked, yet they cannot afford to be so very wicked:
and give check to it, that if men be wicked, yet they cannot afford to be so very wicked:
cc vvb n1 p-acp pn31, cst cs n2 vbb j, av pns32 vmbx vvi pc-acp vbi av av j:
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but when he hath you out of the noise, of the word, no Voyce behind you, to tell you of another way, you know not what wickedness you shall stop at.
but when he hath you out of the noise, of the word, no Voice behind you, to tell you of Another Way, you know not what wickedness you shall stop At.
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Thus have I heard of, and known some, that have ended their daies on the Gallows, that have confessed, that the first step towards that Ignominious Death, hath been their Sabbath - breaking.
Thus have I herd of, and known Some, that have ended their days on the Gallows, that have confessed, that the First step towards that Ignominious Death, hath been their Sabbath - breaking.
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When men dare turn their backs on Gods Ordinances, and sit at home, it is hard to think what Meditations they may have at home;
When men Dare turn their backs on God's Ordinances, and fit At home, it is hard to think what Meditations they may have At home;
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nay, what for vileness and wretchedness may they not have? Sure Satan hath a design to take you from Gods teaching, that he may have you in secret,
nay, what for vileness and wretchedness may they not have? Sure Satan hath a Design to take you from God's teaching, that he may have you in secret,
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and on Gods own Day, to teach you wholly at home.
and on God's own Day, to teach you wholly At home.
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If idling at home be thy Sabbathdaies work, no marvail, if Thieving, Whoredome, and what not be thy Sabbath-daies Meditations? Alas!If idling At home be thy Sabbathdaies work, no marvel, if Thieving, Whoredom, and what not be thy Sabbath-days Meditations? Alas!
cs vvg p-acp n1-an vbi po21 ng1 n1, dx n1, cs vvg, n1, cc q-crq xx vbi po21 n2 n2? uh!
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it is not a matter of Cloaths.
it is not a matter of Clothes.
pn31 vbz xx dt n1 pp-f n2.
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1. God hath enjoyned us not to be partiall in our selves, and to judge after evill Thoughts; a poor man in vile Rayment, in case of Contest, is not to be under-valued,
1. God hath enjoined us not to be partial in our selves, and to judge After evil Thoughts; a poor man in vile Raiment, in case of Contest, is not to be undervalved,
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but to be equally administred to in a way of Justice, as the rich man in costly Apparell, with his Gold Ring on his Finger, and if you come into these Assemblies, much more, we shall be as glad to see you as greater men,
but to be equally administered to in a Way of justice, as the rich man in costly Apparel, with his Gold Ring on his Finger, and if you come into these Assemblies, much more, we shall be as glad to see you as greater men,
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and as much desire the Salvation of your Souls.
and as much desire the Salvation of your Souls.
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2. Sure it is a greater shame to stay at home needlesly, then to appear at Church in the poorest Rayment.
2. Sure it is a greater shame to stay At home needlessly, then to appear At Church in the Poorest Raiment.
crd j pn31 vbz dt jc n1 pc-acp vvi p-acp n1-an av-j, cs pc-acp vvi p-acp n1 p-acp dt js n1.
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3. The Divell will venture to teach you in Rags. 4. And besides, see what a Design the Divell hath carried on against you:
3. The devil will venture to teach you in Rags. 4. And beside, see what a Design the devil hath carried on against you:
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it may be, you have been of better fashion among your Neighbours, and you have drunk your selves out of your Cloaths, your former going to Church hath not hindred your loose living,
it may be, you have been of better fashion among your Neighbours, and you have drunk your selves out of your Clothes, your former going to Church hath not hindered your lose living,
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and now he hath brought you to beggery, and so ashamed to go to Church at all,
and now he hath brought you to beggary, and so ashamed to go to Church At all,
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and now he may do what he will with you.
and now he may do what he will with you.
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5. But when you come to die, and find the want of what you should die with,
5. But when you come to die, and find the want of what you should die with,
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and this upon your Consciences, that you neglected the means of getting it, what a rage will this leave you in?
and this upon your Consciences, that you neglected the means of getting it, what a rage will this leave you in?
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6. And besides all this, the Damned in Hell, if they might have leave to come to the Ordinances, would make it no matter of Cloaths;
6. And beside all this, the Damned in Hell, if they might have leave to come to the Ordinances, would make it no matter of Clothes;
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they would be glad to hear a Sermon for the good of their Soules, though in the poorest Cloaths that ever man wore.
they would be glad to hear a Sermon for the good of their Souls, though in the Poorest Clothes that ever man wore.
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But men that do thus, there is the least hopes possibly of them of any again.
But men that do thus, there is the least hope's possibly of them of any again.
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And those that leave the publick Ordinances out of Conscience, their Condition is no better, they are to lead the Divels Van, they are gone through Profession to the Divels Camp on the other side.
And those that leave the public Ordinances out of Conscience, their Condition is no better, they Are to led the Devils Van, they Are gone through Profession to the Devils Camp on the other side.
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They frame mischief by a Law: They forsake Assemblies, and justifie it, and doubly affront the Ordinance of Christ;They frame mischief by a Law: They forsake Assemblies, and justify it, and doubly affront the Ordinance of christ;
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and these are more unlike to return to the Assemblies again, and as sure as any, to feel the damning effects of their neglect of them.
and these Are more unlike to return to the Assemblies again, and as sure as any, to feel the damning effects of their neglect of them.
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This for those that are very hopeless.
This for those that Are very hopeless.
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But thirdly, We may shew, what our hopes are of any of you, that are yet vile and live in sin:
But Thirdly, We may show, what our hope's Are of any of you, that Are yet vile and live in since:
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Why, truly we may, to affect your hearts with it, open our very hearts to you about your Estate;
Why, truly we may, to affect your hearts with it, open our very hearts to you about your Estate;
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As indeed it were but reasonable, that you should ask your Ministers advice about your Condition;
As indeed it were but reasonable, that you should ask your Ministers Advice about your Condition;
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you are not apt to trust your Assurance for your Estates, without the advice of your Lawyer:
you Are not apt to trust your Assurance for your Estates, without the Advice of your Lawyer:
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For your bodily Health, you are willing to ask the Physitian, and and very earnestly sometimes desire him to tell you, what he thinks of you, both because you judge the matter is Important and that their skill in the business is rather to be trusted then yours, since better verst in it:
For your bodily Health, you Are willing to ask the physician, and and very earnestly sometime desire him to tell you, what he thinks of you, both Because you judge the matter is Important and that their skill in the business is rather to be trusted then yours, since better versed in it:
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and how comes it, that the Minister is so seldome Consulted with in the case of the immortall Soul? is it because the matter is of less Concernment,
and how comes it, that the Minister is so seldom Consulted with in the case of the immortal Soul? is it Because the matter is of less Concernment,
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or you have skill enough to judge your selves? Or that Ministers are to no manner of purpose? As for the use that a great many make of them, they were the needlessest Officers that ever were set on foot) or intruth, is it because you least matter this business of any? But we may in faithfulness tell you, what our thoughts are of you Gratis: Sure we may say of the very vilelest that hear us, there is hopes;
or you have skill enough to judge your selves? Or that Ministers Are to no manner of purpose? As for the use that a great many make of them, they were the needlessest Officers that ever were Set on foot) or in, is it Because you least matter this business of any? But we may in faithfulness tell you, what our thoughts Are of you Gratis: Sure we may say of the very vilelest that hear us, there is hope's;
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and we tell you in our God, we have hopes of you, of the vilest Drunkard, unclean, prophane person in the Congregation;
and we tell you in our God, we have hope's of you, of the Vilest Drunkard, unclean, profane person in the Congregation;
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thus far it may be it pleaseth you, and we shall endeavour your profit, as much in what we shall say further.
thus Far it may be it Pleases you, and we shall endeavour your profit, as much in what we shall say further.
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We have some kind of hopes about you, whilst we consider.
We have Some kind of hope's about you, while we Consider.
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1. That it is out of ignorance, that any of you do as you do, if you knew what you did, you would close with Christ presently.
1. That it is out of ignorance, that any of you do as you do, if you knew what you did, you would close with christ presently.
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The God of this World blinds your eyes, that the glorious light of the Gospell breaks not in prevailingly upon you. The God of this World blinds your eyes, that the glorious Light of the Gospel breaks not in prevailingly upon you.
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2. That yet we may see a day of the worst of you, God may turn you;
2. That yet we may see a day of the worst of you, God may turn you;
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There is none of you, that most grieve us at present, but God can make you to seek our Beloved with us: God can make us glorifie God in you, that you should profess the way, that sometimes you have persecuted:
There is none of you, that most grieve us At present, but God can make you to seek our beloved with us: God can make us Glorify God in you, that you should profess the Way, that sometime you have persecuted:
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we are thinking sometimes at some of you, that are so zealously set for sin, mad against the people of God, that endeavour so earnestly to serve sin, that you are but cutting out an example, what manner of serious Christians you must be, when God turns you.
we Are thinking sometime At Some of you, that Are so zealously Set for since, mad against the people of God, that endeavour so earnestly to serve since, that you Are but cutting out an Exampl, what manner of serious Christians you must be, when God turns you.
pns12 vbr vvg av p-acp d pp-f pn22, cst vbr av av-j vvn p-acp n1, j p-acp dt n1 pp-f np1, cst vvb av av-j pc-acp vvi n1, cst pn22 vbr p-acp vvg av dt n1, r-crq n1 pp-f j np1 pn22 vmb vbi, c-crq np1 vvz pn22.
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Oh! this will be a rare Motive to put you on, when you come in, to labour more abundantly then all, because you stand out so long,
Oh! this will be a rare Motive to put you on, when you come in, to labour more abundantly then all, Because you stand out so long,
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and have done so much the other way.
and have done so much the other Way.
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We delight our selves in our God, to think what men you will be, when God works this Change upon you:
We delight our selves in our God, to think what men you will be, when God works this Change upon you:
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And all this wickedness is but to cut you out a Copy of high Endeavours in the right way when you return.
And all this wickedness is but to Cut you out a Copy of high Endeavours in the right Way when you return.
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God can send home Onesimus, that he may depart for a season, to return home for ever into Christs possession.
God can send home Onesimus, that he may depart for a season, to return home for ever into Christ possession.
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This is the worst we wish you, and this we hope in, and it is that which God can by his mighty power work at the turning of his hand;
This is the worst we wish you, and this we hope in, and it is that which God can by his mighty power work At the turning of his hand;
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This despised way, God can make any of you a Professor of it, when he pleaseth:
This despised Way, God can make any of you a Professor of it, when he Pleases:
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And this might by a side-blow in the mean time strike upon your Consciences, if God be pleased to set in with it, what hopes you can have in the way you are in,
And this might by a Side-blow in the mean time strike upon your Consciences, if God be pleased to Set in with it, what hope's you can have in the Way you Are in,
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when our hopes of you is to see you out of it:
when our hope's of you is to see you out of it:
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Ministers, thou maist say, have hopes of me, but not in the way I am in,
Ministers, thou Mayest say, have hope's of me, but not in the Way I am in,
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how dare I then hope in this way? or why should I dare to go on in it,
how Dare I then hope in this Way? or why should I Dare to go on in it,
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if it be a way I must leave, If I design Salvation? The Lord help you and your thoughts herein,
if it be a Way I must leave, If I Design Salvation? The Lord help you and your thoughts herein,
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for this will verily prove just as we say.
for this will verily prove just as we say.
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3. This we know of you, that if you repent not, God will own his own way,
3. This we know of you, that if you Repent not, God will own his own Way,
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and you must never do well, if you repent not:
and you must never do well, if you Repent not:
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We know thus far of the worst of You, that if You knew what You did, You would never stand out,
We know thus Far of the worst of You, that if You knew what You did, You would never stand out,
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and that if God set for it, it is not You that can stand out:
and that if God Set for it, it is not You that can stand out:
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and this we have further for our own encouragement in respect of the event concerning You,
and this we have further for our own encouragement in respect of the event Concerning You,
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whether You will come in, or no, we know not, but this we know, if ever you do well, you must come in:
whither You will come in, or no, we know not, but this we know, if ever you do well, you must come in:
cs pn22 vmb vvi p-acp, cc uh-dx, pns12 vvb xx, p-acp d pns12 vvb, cs av pn22 vdb av, pn22 vmb vvi p-acp:
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If ever You be saved, You must turn to Christ, we may have Your companie yet in Gods way, as averse as You are;
If ever You be saved, You must turn to christ, we may have Your company yet in God's Way, as averse as You Are;
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and it must be so, or Your Souls to all eternity must pay for it;
and it must be so, or Your Souls to all eternity must pay for it;
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and therefore we resolve to stick where we are, knowing that all that will do well, must take the same course,
and Therefore we resolve to stick where we Are, knowing that all that will do well, must take the same course,
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and seek Christ as we do:
and seek christ as we do:
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but for the course You are in, if You intend to perevere in it, there is no hopes for You,
but for the course You Are in, if You intend to perevere in it, there is no hope's for You,
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if You will not repent and turn to Christ, we will never ask the Lord to shew mercy to You;
if You will not Repent and turn to christ, we will never ask the Lord to show mercy to You;
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we will beg repentance for You, or we dare not beg mercy, for he will only shew mercy to the Penitent.
we will beg Repentance for You, or we Dare not beg mercy, for he will only show mercy to the Penitent.
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Be not mercifull to any wicked Transgressor: Be not merciful to any wicked Transgressor:
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Prayers made by such a one as David, are Prophetick Determinations, God will not be mercifull to any wicked Transgressors;
Prayers made by such a one as David, Are Prophetic Determinations, God will not be merciful to any wicked Transgressors;
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Sinners that go on in sin, that will not repent, to give God the Glory, they are sure to reap the fruit of their doings, God will not shew mercy on them.
Sinners that go on in since, that will not Repent, to give God the Glory, they Are sure to reap the fruit of their doings, God will not show mercy on them.
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For You in this way to be faved.
For You in this Way to be faved.
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Consider, 1. It is against Gods truth, God hath declared the contrary, and think whether You have not cast Your matters on a narrow miserable Point, that you must either be damned,
Consider, 1. It is against God's truth, God hath declared the contrary, and think whither You have not cast Your matters on a narrow miserable Point, that you must either be damned,
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or the most holy One of Israel make himself a Lyar. 2. It is against his admirable contrivance, in this way he hath appointed, wherein only Mercy and Justice is reconciled:
or the most holy One of Israel make himself a Lyar. 2. It is against his admirable contrivance, in this Way he hath appointed, wherein only Mercy and justice is reconciled:
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and is it likely, that he will go out of this Glorious way, to save thee in a way of thine own? 3. It is against all reason that men should be saved in a way of their own, that will not be saved in Gods way:
and is it likely, that he will go out of this Glorious Way, to save thee in a Way of thine own? 3. It is against all reason that men should be saved in a Way of their own, that will not be saved in God's Way:
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Is it reason, that God, or You should appoint a way of Reconcilement? Or doth God so gain by Your Salvation? Or is he sure to lose so by Your ruine? That if he cannot have You up to his terme, he must needs come down to Yours.
Is it reason, that God, or You should appoint a Way of Reconcilement? Or does God so gain by Your Salvation? Or is he sure to loose so by Your ruin? That if he cannot have You up to his term, he must needs come down to Yours.
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Oh! my Brethren do not You believe this, venture not Your precious Souls on such desperate sensless Presumptions.
Oh! my Brothers do not You believe this, venture not Your precious Souls on such desperate senseless Presumptions.
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And therefore now You see what You are like to trust to, if You would know what hopes there is of You. Why, what do You intend to do? it is at Your own selves:
And Therefore now You see what You Are like to trust to, if You would know what hope's there is of You. Why, what do You intend to do? it is At Your own selves:
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If you will frame your waies and your doings, to turn to the Lord: There is riches of Mercie to receive You; and great hopes of You; If you will frame your ways and your doings, to turn to the Lord: There is riches of Mercy to receive You; and great hope's of You;
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but if You intend to persist in the course you are in, speak no more of the business, it is impossible.
but if You intend to persist in the course you Are in, speak no more of the business, it is impossible.
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If God can cease to be true, wise, and just, then thou in Impenitencie maist be saved.
If God can cease to be true, wise, and just, then thou in Impenitency Mayest be saved.
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What! a man be saved in his Impenitencie? do not, Lord do not do it, saies the holie man.
What! a man be saved in his Impenitency? do not, Lord do not do it, Says the holy man.
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But this shall suffice in the second part of this Use, for the Information of wicked men of their severall dangerous Estates.
But this shall suffice in the second part of this Use, for the Information of wicked men of their several dangerous Estates.
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CAP. VII. The truth improved against the impenitency of wicked men, to perswade them to come in.
CAP. VII. The truth improved against the impenitency of wicked men, to persuade them to come in.
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3. LEt this then be improved against your impenitency;
3. LEt this then be improved against your impenitency;
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Since there might be Hopes if you repent, be perswaded to repent and turne from the sinfull wretched course, that you are in, Oh! leave your sins. Since there might be Hope's if you Repent, be persuaded to Repent and turn from the sinful wretched course, that you Are in, Oh! leave your Sins.
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Turne ye, turne ye, why will yee dye? Turn you, turn you, why will ye die?
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1. Consider what an hopefull condition yours might be, if you would turne. 1. How hopefull in respect of your reconciliation. 2. Of the consequences of it.
1. Consider what an hopeful condition yours might be, if you would turn. 1. How hopeful in respect of your reconciliation. 2. Of the consequences of it.
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— Hopes of Reconciliation — Hopes from Reconciliation Hopes of your reconciliation. In that —
— Hope's of Reconciliation — Hope's from Reconciliation Hope's of your reconciliation. In that —
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1. Christ stands ready to receive you, if you will but come in, he waiteth to be gratious;
1. christ Stands ready to receive you, if you will but come in, he waits to be gracious;
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he will glorifie himselfe to shew mercy: how solemnly he protests!he will Glorify himself to show mercy: how solemnly he protests!
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he desires not your death, perswades you to turne, he stretches out his hand all the day long unto you:
he Desires not your death, persuades you to turn, he stretches out his hand all the day long unto you:
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his heart is not to be wrought to an inclitation to be friends with you, it is wrought already;
his heart is not to be wrought to an inclitation to be Friends with you, it is wrought already;
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he hath been used to desperate cures, such festred sores, to such worthless adventures;
he hath been used to desperate cures, such festered sores, to such worthless adventures;
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he is gratious and ready to forgive, this is a great advantage, He stands ready for your comming, there needs no preparing of him, he is alwaies ready, the change is only resting at thee,
he is gracious and ready to forgive, this is a great advantage, He Stands ready for your coming, there needs no preparing of him, he is always ready, the change is only resting At thee,
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if thou wouldest be drawne to come. 2. All your former waies may be forgiven unto you;
if thou Wouldst be drawn to come. 2. All your former ways may be forgiven unto you;
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he will not remember against you your former iniquities, you have gone on in rebellion thus long, lay down your armes now, all that is past shall be forgotten, he will remember ogainst you your sins no more.
he will not Remember against you your former iniquities, you have gone on in rebellion thus long, lay down your arms now, all that is past shall be forgotten, he will Remember ogainst you your Sins no more.
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If you will come in, your former waies shall not be remembred, the Lord will make no difference between thee and the rest of his subjects, thou shalt not be opprest with suspitions and jealousies, If you will come in, your former ways shall not be remembered, the Lord will make no difference between thee and the rest of his subject's, thou shalt not be oppressed with suspicions and jealousies,
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nor upon every occasion be attached;
nor upon every occasion be attached;
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but shalt have the freedom of another subject Micah. 7, 18, 19. I will be mercifull to their unrighteousnesse and their sins and their iniquities will I remember no more, Oh! what a mercy would this be to you, to have all these fearfull scores, cancelled, all these debts payd;
but shalt have the freedom of Another Subject micah. 7, 18, 19. I will be merciful to their unrighteousness and their Sins and their iniquities will I Remember no more, Oh! what a mercy would this be to you, to have all these fearful scores, canceled, all these debts paid;
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which if you come to reckon for your selves, would prove your undoings: It is such an opportunity of freedome, as you may not meet with againe.
which if you come to reckon for your selves, would prove your undoings: It is such an opportunity of freedom, as you may not meet with again.
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The Lord is as ready to forget the sins of a convert, as the righteousness of an apostate you shall not be admitted, to have your old services all revived upon every new transgression,
The Lord is as ready to forget the Sins of a convert, as the righteousness of an apostate you shall not be admitted, to have your old services all revived upon every new Transgression,
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but the Lord will pardon all. What a rare thing would this be!
but the Lord will pardon all. What a rare thing would this be!
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they that feele the weight of their sins know, how blessed he is, whose iniquities are pardoned, whose sins are covered; they that feel the weight of their Sins know, how blessed he is, whose iniquities Are pardoned, whose Sins Are covered;
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that, blessed is the man to whom the Lord imputeth not his sin, and this state if thou wilt come in, may be thine.
that, blessed is the man to whom the Lord imputeth not his since, and this state if thou wilt come in, may be thine.
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3. This matter is committed to the ministers to deale in, the office is on purpose to make tenders of mercy and reconciliation by Jesus Christ unto you.
3. This matter is committed to the Ministers to deal in, the office is on purpose to make tenders of mercy and reconciliation by jesus christ unto you.
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We are ambassadors for God, and we are to entreat you in Christs stead, as though God did beseech you by us, to be reconciled unto God: We Are Ambassadors for God, and we Are to entreat you in Christ stead, as though God did beseech you by us, to be reconciled unto God:
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they are sent on purpose, to drive on the match between Christ and your soules, they have full letters of evidence, what they bind on Earth shall be bound in Heaven,
they Are sent on purpose, to drive on the match between christ and your Souls, they have full letters of evidence, what they bind on Earth shall be bound in Heaven,
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and what they loose on Earth shall be loosed in Heaven: and what they lose on Earth shall be loosed in Heaven:
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They are men of your own selves, subject to like passions, as your selves are, that are to minister between God and you; They Are men of your own selves, Subject to like passion, as your selves Are, that Are to minister between God and you;
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who are kept by Christ on purpose in every place, where his Church is, and it is to looke to your soules, to hear and gather the lambs in their armes, to invite you to come in,
who Are kept by christ on purpose in every place, where his Church is, and it is to look to your Souls, to hear and gather the Lambs in their arms, to invite you to come in,
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and to helpe you in your Christian course this is the Ministers, very business:
and to help you in your Christian course this is the Ministers, very business:
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and by that you may perceive, that God is in earnest in the work he sets them on,
and by that you may perceive, that God is in earnest in the work he sets them on,
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and that you might be received if you came in, for otherwise this officer was needless,
and that you might be received if you Come in, for otherwise this officer was needless,
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and our preaching were in vaine.
and our preaching were in vain.
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It would do well if some would thinke wel at it, that if their lives can be right, it were to small purpose for God to keepe up his Ministers,
It would do well if Some would think well At it, that if their lives can be right, it were to small purpose for God to keep up his Ministers,
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as he doth, for such lives are besides the councell and designe of the Ministry altogether.
as he does, for such lives Are beside the council and Design of the Ministry altogether.
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But come in to these officers, appoynted on purpose to invite and entertaine you:
But come in to these Officers, appointed on purpose to invite and entertain you:
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the cities of refuge were all amongst the Levites still, so Christ is to be found amongst the Ministers,
the cities of refuge were all among the Levites still, so christ is to be found among the Ministers,
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and happy is that poore soule, that hath been pursued by the avenger of bloud, that is gotten among the Levites,
and happy is that poor soul, that hath been pursued by the avenger of blood, that is got among the Levites,
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but as long as the Levites have a City, there will not be a place of refuge wanting for humbled guilty soules:
but as long as the Levites have a city, there will not be a place of refuge wanting for humbled guilty Souls:
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this for the Hopes of reconciliation, 2 For the consequents of this reconciliation, or hopes from it.
this for the Hope's of reconciliation, 2 For the consequents of this reconciliation, or hope's from it.
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Oh! turne, you little thinke what will follow upon it. First, In respect of others, or the Latitude of this reconciliation. Turne and —
Oh! turn, you little think what will follow upon it. First, In respect of Others, or the Latitude of this reconciliation. Turn and —
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1. The Father will be reconciled unto you Come out of her, touch no uncleane thing,
1. The Father will be reconciled unto you Come out of her, touch no unclean thing,
crd dt n1 vmb vbi vvn p-acp pn22 vvb av pp-f pno31, vvb dx j n1,
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and I will receive you, you shall not want a place if you leave that, nor want a Father if you leave your Fathers house for goodnesse sake.and I will receive you, you shall not want a place if you leave that, nor want a Father if you leave your Father's house for Goodness sake.
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But I will be your Father and you shall be my Sons and Daughters, saith the Lord the Almighty; But I will be your Father and you shall be my Sons and Daughters, Says the Lord the Almighty;
cc-acp pns11 vmb vbi po22 n1 cc pn22 vmb vbi po11 n2 cc n2, vvz dt n1 dt j-jn;
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of Rebells you shal be made the Kings Sons, God will be at peace with you, a friend, nay, a Father to you.
of Rebels you shall be made the Kings Sons, God will be At peace with you, a friend, nay, a Father to you.
pp-f n2 pn22 vmb vbi vvn dt ng1 n2, np1 vmb vbi p-acp n1 p-acp pn22, dt n1, uh-x, dt n1 p-acp pn22.
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2. The Son will be reconciled, so as to undertake your patronage to be your advocate with the Father:
2. The Son will be reconciled, so as to undertake your patronage to be your advocate with the Father:
crd dt n1 vmb vbi vvn, av c-acp pc-acp vvi po22 n1 pc-acp vbi po22 n1 p-acp dt n1:
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Oh! this is the Jonathan, when the father calls thee in, will love thee (Like David ) as his own soule, he will be thy advocate, put his robe on thee;
Oh! this is the Johnathan, when the father calls thee in, will love thee (Like David) as his own soul, he will be thy advocate, put his robe on thee;
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thy pretious saviour surety and brother, and speake a word for thee when thou art away.
thy precious Saviour surety and brother, and speak a word for thee when thou art away.
po21 j n1 n1 cc n1, cc vvi dt n1 p-acp pno21 c-crq pns21 vb2r av.
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3. The spirit will be reconciled, to be thy comforter:
3. The Spirit will be reconciled, to be thy comforter:
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Let men keepe Christs commandements, and God will manifest himselfe unto them, nay, Christ and the father will by the spirit come into that man, and make their abode with him.
Let men keep Christ Commandments, and God will manifest himself unto them, nay, christ and the father will by the Spirit come into that man, and make their Abided with him.
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A sacred place shall that polluted heart of thine be even a Temple for the Holy Ghost to dwell in.
A sacred place shall that polluted heart of thine be even a Temple for the Holy Ghost to dwell in.
dt j n1 vmb d j-vvn n1 pp-f png21 vbi av dt n1 p-acp dt j n1 pc-acp vvi p-acp.
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4. The Angells will be reconciled, so as to be friends with you.
4. The Angels will be reconciled, so as to be Friends with you.
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Some interpret that of reconciling things in Heaven and things on earth, to be thus, that the Angells are against men while they are sinners, not that sin reacheth them,
some interpret that of reconciling things in Heaven and things on earth, to be thus, that the Angels Are against men while they Are Sinners, not that since reaches them,
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but because of their perfect conjuction with Christ;
but Because of their perfect conjunction with christ;
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and as all that are for the King in a City, are against all that are against him,
and as all that Are for the King in a city, Are against all that Are against him,
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so the Angells are against all the Enemies of Christ:
so the Angels Are against all the Enemies of christ:
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but when a soule is converted, then there is joy in Heaven, then they are reconciled:
but when a soul is converted, then there is joy in Heaven, then they Are reconciled:
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before they stood ready, if God but speake the word, to destroy any notorious sinner, but now they are friends with them:
before they stood ready, if God but speak the word, to destroy any notorious sinner, but now they Are Friends with them:
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The Angells are ministring Spirits to all that are Heirs of salvation; The Angels Are ministering Spirits to all that Are Heirs of salvation;
dt n2 vbr j-vvg n2 p-acp d cst vbr n2 pp-f n1;
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all that are for Heaven, though never so poore, so young ones in this way, the Angells of God care not what service they do for them, and unto them: all that Are for Heaven, though never so poor, so young ones in this Way, the Angels of God care not what service they do for them, and unto them:
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their Angells called so, because ready to attend on them upon occasion, even on the very littles one;
their Angels called so, Because ready to attend on them upon occasion, even on the very littles one;
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the same Angells, that behold the face of the Father in Heaven, are ready to come forth,
the same Angels, that behold the face of the Father in Heaven, Are ready to come forth,
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and atend on any of these little ones. If you turne, you little thinke, what joy there will be in Heaven about it,
and atend on any of these little ones. If you turn, you little think, what joy there will be in Heaven about it,
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and what a Guard of Angels, of the heavenly hoast shal be mmediately setabout you, or frequently be imployed from, and to Heaven, on dispatches for you:
and what a Guard of Angels, of the heavenly host shall be immediately setabout you, or frequently be employed from, and to Heaven, on Dispatches for you:
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Oh! a rare alliance this is. 5. Good Ministers will be reconciled unto you. Alas!
Oh! a rare alliance this is. 5. Good Ministers will be reconciled unto you. Alas!
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while you live as you do, be it known we cannot be friends to our Master and to you too;
while you live as you do, be it known we cannot be Friends to our Master and to you too;
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and therefore know it, that while you live as you do we are not satisfied in you, our hearts cannot be towards you, we are not friends with you, we dare not but save our Masters quarrell, however you oblige us,
and Therefore know it, that while you live as you do we Are not satisfied in you, our hearts cannot be towards you, we Are not Friends with you, we Dare not but save our Masters quarrel, however you oblige us,
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or we carry fairly towards you, you are not the men that we can repose in,
or we carry fairly towards you, you Are not the men that we can repose in,
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or go away from you at any time without regret and sorrow:
or go away from you At any time without regret and sorrow:
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but if you will turne you will find us your joyfull friends, ready to embrace you, councell you, pray for you,
but if you will turn you will find us your joyful Friends, ready to embrace you, council you, pray for you,
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and more hearty towards you, then any relations can be. When Saul was converted, though they were terrified to hear but of his name;
and more hearty towards you, then any relations can be. When Saul was converted, though they were terrified to hear but of his name;
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yet when Ananias understood that he was coming in, it was brother Saul at first word; yet when Ananias understood that he was coming in, it was brother Saul At First word;
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lay down the enmity of your hearts against Christ and our scruple towards you falls therewith;
lay down the enmity of your hearts against christ and our scruple towards you falls therewith;
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but otherwise (we care not who knows it) we cannot be towards you as towards other men, while we live.
but otherwise (we care not who knows it) we cannot be towards you as towards other men, while we live.
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But if you take to Christ, we shall soon take to you, and with bowels of love embrace you, you may soone have our warm hearts,
But if you take to christ, we shall soon take to you, and with bowels of love embrace you, you may soon have our warm hearts,
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if we can see you but once breathing after Jesus Christ, and it is no small matter to have thy Minister one with thee.
if we can see you but once breathing After jesus christ, and it is no small matter to have thy Minister one with thee.
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6. All good men will be reconciled unto you you shall have their love and friendship: 6. All good men will be reconciled unto you you shall have their love and friendship:
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they heard, That he which had persecuted the way, was now a preacher of it;
they herd, That he which had persecuted the Way, was now a preacher of it;
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what? did they not take him down? did they not indeavour to be revenged on him;
what? did they not take him down? did they not endeavour to be revenged on him;
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now he was come into their power, for the injuries he had done them? no,
now he was come into their power, for the injuries he had done them? no,
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but they glorified God in him, they rejoyced exceedingly that he was thus brought in;
but they glorified God in him, they rejoiced exceedingly that he was thus brought in;
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if thou turne, The righteous will be glad at heart, when they see thee, thou wilt find more true love amongst the serious professors of religion, then can be found elsewhere. if thou turn, The righteous will be glad At heart, when they see thee, thou wilt find more true love among the serious professors of Religion, then can be found elsewhere.
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Mr. Dod said he lost one naturall brother for Christ, and he had 200 Gospell brethren and sisters instead of him,
Mr. Dod said he lost one natural brother for christ, and he had 200 Gospel brothers and Sisters instead of him,
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and so thou wilt find them ready to receive thee into the heart of them, they will helpe thee with harty councell, their lips will feed thee, thou shalt find thy heart made better and not worse by converse here.
and so thou wilt find them ready to receive thee into the heart of them, they will help thee with hearty council, their lips will feed thee, thou shalt find thy heart made better and not Worse by converse Here.
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When a sinner is converted the lost groat found, the Ministers call in Christians to rejoyce here,
When a sinner is converted the lost groat found, the Ministers call in Christians to rejoice Here,
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as Christ doth the Angells to rejoyce in Heaven: Oh the mercy to be admitted into the affection and society of Gods children!
as christ does the Angels to rejoice in Heaven: O the mercy to be admitted into the affection and society of God's children!
c-acp np1 vdz dt n2 pc-acp vvi p-acp n1: uh dt n1 pc-acp vbi vvn p-acp dt n1 cc n1 pp-f npg1 n2!
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they are men that can helpe you with a prayer, they have interest in Christ, they can speak to the King of Heaven for you,
they Are men that can help you with a prayer, they have Interest in christ, they can speak to the King of Heaven for you,
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and these stand all ready to entertaine you, if you would come in;
and these stand all ready to entertain you, if you would come in;
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turn your own heart towards the Lord, and you turn at once all the hearts of Gods people towards you as the heart of one man:
turn your own heart towards the Lord, and you turn At once all the hearts of God's people towards you as the heart of one man:
vvb po22 d n1 p-acp dt n1, cc pn22 vvb p-acp a-acp d dt n2 pp-f npg1 n1 p-acp pn22 p-acp dt n1 pp-f crd n1:
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the hopes of your being converted will satisfie all the scruples that can be against you in the hearts of any,
the hope's of your being converted will satisfy all the scruples that can be against you in the hearts of any,
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and they are forthwith ready to receave you.
and they Are forthwith ready to receive you.
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7. All the Creatures will be reconciled, at present there is enmity between you and them;
7. All the Creatures will be reconciled, At present there is enmity between you and them;
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they grudge to serve you, while you serve not Christ, they groan under your bondage, and take themselves subject to vanity, while subject to you, and you out of Christ:
they grudge to serve you, while you serve not christ, they groan under your bondage, and take themselves Subject to vanity, while Subject to you, and you out of christ:
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they are willing any one of them to enterraine the Office of dispatching you, and to bring you to hell, would venture to attach you,
they Are willing any one of them to enterraine the Office of dispatching you, and to bring you to hell, would venture to attach you,
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but they would have you in;
but they would have you in;
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how willingly would the beere choake the drunkard, and the aire poyson the swearer, &c. but now if you come in, they will all be in covenant and league with you.
how willingly would the beer choke the drunkard, and the air poison the swearer, etc. but now if you come in, they will all be in Covenant and league with you.
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You shall be at agreement with the stones, and Beats and foule of the Aire, all ready to serve thee,You shall be At agreement with the stones, and Beats and foul of the Air, all ready to serve thee,
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and if any of them kill thee, yet they will not bring thee to Hell, if thou be in Christ.
and if any of them kill thee, yet they will not bring thee to Hell, if thou be in christ.
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This for the latitude of your reconciliation or the consequents of it with respect unto others.
This for the latitude of your reconciliation or the consequents of it with respect unto Others.
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But then Secondly, in respect of your selves, if you but come in, great advantages will follow upon this reconciliation. First, here. Secondly, Hereafter.
But then Secondly, in respect of your selves, if you but come in, great advantages will follow upon this reconciliation. First, Here. Secondly, Hereafter.
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Here, 1. You shall have sweetness in ordinances, which you never had before, by which these solemn duties will be made easie and delightfull to you,Here, 1. You shall have sweetness in ordinances, which you never had before, by which these solemn duties will be made easy and delightful to you,
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as also you shall receive that true and solid satisfaction, which hither to you had been estranged from:
as also you shall receive that true and solid satisfaction, which hither to you had been estranged from:
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The next to the comfort of Heaven is the joy of Gods house and ordinances. Oh how sweet can God make his word to a soul!
The next to the Comfort of Heaven is the joy of God's house and ordinances. O how sweet can God make his word to a soul!
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Oh! The man is blessed whom God chooseth and causeth to approach near to God, that he may dwell in Gods house, he shall be abundantly satisfied with the goodness of his House, even of his holy Temple;
Oh! The man is blessed whom God chooses and Causes to approach near to God, that he may dwell in God's house, he shall be abundantly satisfied with the Goodness of his House, even of his holy Temple;
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there is the goodnesse of Gods house to delight mens souls in, wherein so much comfort is to be had;
there is the Goodness of God's house to delight men's Souls in, wherein so much Comfort is to be had;
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and this you shall upon your conversion be admitted unto, you shall now know what it is to be made glad in the House of Prayer, and to have that comfort, that passes that Comfort of Corne and Wine and Oyle.
and this you shall upon your conversion be admitted unto, you shall now know what it is to be made glad in the House of Prayer, and to have that Comfort, that passes that Comfort of Corn and Wine and Oil.
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2. You shall have covenant mercies; that is, that which you have, shall come in the tenure of a promise, and not of providence only;
2. You shall have Covenant Mercies; that is, that which you have, shall come in the tenure of a promise, and not of providence only;
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your outward good things are like if not to be more, yet to be better then heretofore, of a better kind:
your outward good things Are like if not to be more, yet to be better then heretofore, of a better kind:
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these things when they come in love, when they come as tokens of what God will do more for us;
these things when they come in love, when they come as tokens of what God will do more for us;
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when they come as part of the inheritance as having this Motto on them;
when they come as part of the inheritance as having this Motto on them;
c-crq pns32 vvb p-acp n1 pp-f dt n1 c-acp vhg d n1 p-acp pno32;
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This till thou commest to Heaven, and Heaven it self annexed, as the upshot of that Mercy, which brings in this unto you;This till thou Comest to Heaven, and Heaven it self annexed, as the upshot of that Mercy, which brings in this unto you;
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why, this makes outward mercies far more high then before. Isa. 65, 21, 22, 23. Hos. 2, 21. to the end.
why, this makes outward Mercies Far more high then before. Isaiah 65, 21, 22, 23. Hos. 2, 21. to the end.
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3. You shall have ready support under all difficulties, be reconciled and you shall be prayer free, the most admirall conveniency for our wilderness travell, that can be thought of: Alas!
3. You shall have ready support under all difficulties, be reconciled and you shall be prayer free, the most admiral conveniency for our Wilderness travel, that can be Thought of: Alas!
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as you are, you may make much of prosperity, but if ever you be in trouble you know not which way to turn, you are oft in Gods hand,
as you Are, you may make much of Prosperity, but if ever you be in trouble you know not which Way to turn, you Are oft in God's hand,
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but you know not how to deal with him, to claim the least mercy from him.
but you know not how to deal with him, to claim the least mercy from him.
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God heareth not the Prayers of sinners: but now the reconciled, They are made forthwith free at the throne of Grace. God hears not the Prayers of Sinners: but now the reconciled, They Are made forthwith free At the throne of Grace.
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To the Godly, God saith, call on me in the time of trouble and I will deliver thee:
To the Godly, God Says, call on me in the time of trouble and I will deliver thee:
p-acp dt j, np1 vvz, vvb p-acp pno11 p-acp dt n1 pp-f n1 cc pns11 vmb vvi pno21:
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but to the Wicked, God saith, What hast thou to do to take my Covenant into thy Mouth, &c. Oh what a conveniency is it!
but to the Wicked, God Says, What hast thou to do to take my Covenant into thy Mouth, etc. O what a conveniency is it!
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that still when any trouble or affliction comes, one may turn aside and find that help in our own closet, that all the world cannot afford the like to us:
that still when any trouble or affliction comes, one may turn aside and find that help in our own closet, that all the world cannot afford the like to us:
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wicked men must abroad and seek their help at second hand, and at many hands, and at last go without it too;
wicked men must abroad and seek their help At second hand, and At many hands, and At last go without it too;
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when as if thou be reconciled, there is no crosse can befall thee, but thou maist have free recourse to him, that hath the ordering of all matters,
when as if thou be reconciled, there is no cross can befall thee, but thou Mayest have free recourse to him, that hath the ordering of all matters,
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and maist have help from him in every businesse, and needest no more.
and Mayest have help from him in every business, and Needest no more.
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4 Thou maiest have satisfaction to thy hart, whatever comes, godly men have all contracted into one, whatever outward thing they want, they are sure to be satisfied about it,
4 Thou Mayest have satisfaction to thy heart, whatever comes, godly men have all contracted into one, whatever outward thing they want, they Are sure to be satisfied about it,
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for they are nearer to the thing then any one else, their God hath the disposing of it,
for they Are nearer to the thing then any one Else, their God hath the disposing of it,
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and if they ask it of him if it be good for them he will sooner give it them then any others.
and if they ask it of him if it be good for them he will sooner give it them then any Others.
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Or else 2. they can make shift without it, the fire may as well be put out by withdrawing fuell,
Or Else 2. they can make shift without it, the fire may as well be put out by withdrawing fuel,
cc av crd pns32 vmb vvi n1 p-acp pn31, dt n1 vmb a-acp av vbi vvn av p-acp vvg n1,
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as throwing on water, God can withdraw the desire, and it is all one: as if he fulfilled the desire of his people.
as throwing on water, God can withdraw the desire, and it is all one: as if he fulfilled the desire of his people.
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If God either give him the thing, or give him something more of himself, either will serve his turn. Alas!
If God either give him the thing, or give him something more of himself, either will serve his turn. Alas!
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you, that are at a distance from God, you patch up a content and satisfaction from the creatures, one contributes one part,
you, that Are At a distance from God, you patch up a content and satisfaction from the creatures, one contributes one part,
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and another another, but now if one thing be away, one string out of tune, there is then no musick, all the rest can not joyne together to make up the place of that one thing, that is away: Alas!
and Another Another, but now if one thing be away, one string out of tune, there is then no music, all the rest can not join together to make up the place of that one thing, that is away: Alas!
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one sick child puts you all into hurries, and imbitters all the other things which you enjoy,
one sick child puts you all into hurries, and imbitters all the other things which you enjoy,
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and so it will be with you as long as you live as you do. I cannot see how a carnall man can be sure of any content at al,
and so it will be with you as long as you live as you do. I cannot see how a carnal man can be sure of any content At all,
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for he must have it out of so many things, and a thousand to one some one thing or other is still away:
for he must have it out of so many things, and a thousand to one Some one thing or other is still away:
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Now turn to God and you may have content, you may be able to part with many things,
Now turn to God and you may have content, you may be able to part with many things,
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for your treasure is not in them, though the ship be lost yet your adventure is not in that bottome, you wil lesse matter;
for your treasure is not in them, though the ship be lost yet your adventure is not in that bottom, you will less matter;
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your hart will be fixed, trusting in the Lord, & so you will not be afraid of evill tidings: your heart will be fixed, trusting in the Lord, & so you will not be afraid of evil tidings:
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if many casualties befall thee yet still thou hast God to delight in, and he can soon give thee (either in another thing,
if many casualties befall thee yet still thou hast God to delight in, and he can soon give thee (either in Another thing,
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or in himself in the light of his countenance) much more than this is. Secondly, for advantages for the future, if you would but come in.
or in himself in the Light of his countenance) much more than this is. Secondly, for advantages for the future, if you would but come in.
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1. You should have joy in death, and this, when we come to dye indeed, were worth creeping on our hands and knees all the days of our lives, to have attained rather than to be without it, in the time of need, in the hour of trouble. Wicked men, Alas!
1. You should have joy in death, and this, when we come to die indeed, were worth creeping on our hands and knees all the days of our lives, to have attained rather than to be without it, in the time of need, in the hour of trouble. Wicked men, Alas!
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death feeds on them like sheep the first born of death will seize upon them;
death feeds on them like sheep the First born of death will seize upon them;
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but now they that are reconciled shall come famously off, they are by Christ delivered from death, and him that hath the power of death, who is the Devill;
but now they that Are reconciled shall come famously off, they Are by christ Delivered from death, and him that hath the power of death, who is the devil;
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and from that bondage which all their lifetime they were subject unto through the fear of death; and from that bondage which all their lifetime they were Subject unto through the Fear of death;
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turn to God and death shall comfort you.
turn to God and death shall Comfort you.
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2. You shall have Heaven for your soul; to them that believe eternall life; the other same body is in Heaven already, you come at your conversion to an innumerable company of Angels, and spirits of just men made perfect;
2. You shall have Heaven for your soul; to them that believe Eternal life; the other same body is in Heaven already, you come At your conversion to an innumerable company of Angels, and spirits of just men made perfect;
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these you are associated to already, and you shall shortly be brought to be with them, for ever to be with the Lord;
these you Are associated to already, and you shall shortly be brought to be with them, for ever to be with the Lord;
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many turned proselites of the gate among the Jews, because of the excellency of their religion above all other religions in the world for their religions promised nothing for eternity as this did, sure the recompence of reward should fetch you in, many that must never come there would yet count him blessed that might eat bread in the kingdom of God;
many turned Proselytes of the gate among the jews, Because of the excellency of their Religion above all other Religions in the world for their Religions promised nothing for eternity as this did, sure the recompense of reward should fetch you in, many that must never come there would yet count him blessed that might eat bred in the Kingdom of God;
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I am confident you count it happy to be in Heaven, and will you not labour to get thither? To them that by patient waiting and continuance in well doing seek for immortality honour and glory, eternall life, they that look for immortality and glory,
I am confident you count it happy to be in Heaven, and will you not labour to get thither? To them that by patient waiting and Continuance in well doing seek for immortality honour and glory, Eternal life, they that look for immortality and glory,
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and seek it in such a way as by patient continuance in welldoing, they shall have eternall life. Now seriously think of these things which are offered,
and seek it in such a Way as by patient Continuance in welldoing, they shall have Eternal life. Now seriously think of these things which Are offered,
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and think what a deal it is you lose for want of turning, what a world you must part from if you keep your bad heart, Your condition so hopeful,
and think what a deal it is you loose for want of turning, what a world you must part from if you keep your bad heart, Your condition so hopeful,
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and all frustrated by a base heart is very sad.
and all frustrated by a base heart is very sad.
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This for the first consideration at large, in respect of the hopes of and from reconciliation, which might induce you to come in.
This for the First consideration At large, in respect of the hope's of and from reconciliation, which might induce you to come in.
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2. Consider, these hopes all have them not, you have the hopes that many have not,
2. Consider, these hope's all have them not, you have the hope's that many have not,
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and if you be not the better for them, your condition wil prove worse then theirs that never had them,
and if you be not the better for them, your condition will prove Worse then theirs that never had them,
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or are not in your present capacity: As
or Are not in your present capacity: As
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1. The Divels never had any hopes afforded them, they were proceeded against at their fall, clapt under chains of darkness, reserved in present to further torment:
1. The Devils never had any hope's afforded them, they were proceeded against At their fallen, clapped under chains of darkness, reserved in present to further torment:
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when God expostulates the business with man for his fall, and reasons it with him, to draw him to repentance, in token of a design of mercy towards him, he proceeds to curse the serpent without any parley with him,
when God expostulates the business with man for his fallen, and Reasons it with him, to draw him to Repentance, in token of a Design of mercy towards him, he proceeds to curse the serpent without any parley with him,
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and in his absolute sentence and conclusion of judgment against him, lets fall a promise of the seed of the woman for mans recovery:
and in his absolute sentence and conclusion of judgement against him, lets fallen a promise of the seed of the woman for men recovery:
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but delivers this in an absolute doom against him.
but delivers this in an absolute doom against him.
cc-acp vvz d p-acp dt j n1 p-acp pno31.
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Christ took not on him the nature of Angels, he took not hold of that nature, to save it from sinking, never tryed them with a conditional tender of mercy,
christ took not on him the nature of Angels, he took not hold of that nature, to save it from sinking, never tried them with a conditional tender of mercy,
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as he hath done the sons of men, no doubt, they would not stick to say if they had but the probability of reception to mercy, which you have,
as he hath done the Sons of men, no doubt, they would not stick to say if they had but the probability of reception to mercy, which you have,
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if they had but a saviour given amongst them as you have, they would have been glad of him,
if they had but a Saviour given among them as you have, they would have been glad of him,
cs pns32 vhd p-acp dt n1 vvn p-acp pno32 c-acp pn22 vhb, pns32 vmd vhi vbn j pp-f pno31,
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and many of them have closed with him with all their hearts on the worst terms immaginable, much more on such as he is offered to you.
and many of them have closed with him with all their hearts on the worst terms imaginable, much more on such as he is offered to you.
cc d pp-f pno32 vhb vvn p-acp pno31 p-acp d po32 n2 p-acp dt js n2 j, av-d av-dc p-acp d c-acp pns31 vbz vvn p-acp pn22.
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As some of the fathers have told us, that the Devill on a time when this scripture was read et carro factus est, the word was made flesh, that he should smite some Christians, saying,
As Some of the Father's have told us, that the devil on a time when this scripture was read et carro factus est, the word was made Flesh, that he should smite Some Christians, saying,
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817
why do ye not worship at this word? for if he had taken on him our nature, we would have worshiped.
why do you not worship At this word? for if he had taken on him our nature, we would have worshipped.
q-crq vdb pn22 xx vvi p-acp d n1? c-acp cs pns31 vhd vvn p-acp pno31 po12 n1, pns12 vmd vhi vvn.
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818
The moral of it holds, and certainly for you that have this hope, to get besides it, to be in the same condition, that the damned Angels are in, that never had any, is very sad:
The moral of it holds, and Certainly for you that have this hope, to get beside it, to be in the same condition, that the damned Angels Are in, that never had any, is very sad:
dt n1 pp-f pn31 vvz, cc av-j c-acp pn22 cst vhb d n1, pc-acp vvi p-acp pn31, pc-acp vbi p-acp dt d n1, cst dt j-vvn n2 vbr p-acp, cst av-x vhd d, vbz av j:
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It is called the fire prepared for the Devil and his Angels, it was primarily ordained for them.
It is called the fire prepared for the devil and his Angels, it was primarily ordained for them.
pn31 vbz vvn dt n1 vvd p-acp dt n1 cc po31 n2, pn31 vbds av-j vvn p-acp pno32.
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820
It is not fire prepared so properly for man, for they had a mediator provided, and upon fair terms might have escaped;
It is not fire prepared so properly for man, for they had a Mediator provided, and upon fair terms might have escaped;
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821
but for you to pertake of the Devils fire, it is but good enough for you,
but for you to partake of the Devils fire, it is but good enough for you,
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822
when you wilfully put your selves besides your better capacity, and neglect your hopes, which they never had.
when you wilfully put your selves beside your better capacity, and neglect your hope's, which they never had.
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823
2. Many of the Heathens never had these hopes made known to them;
2. Many of the heathens never had these hope's made known to them;
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824
the heathen while such, before the gospell came among them they were without Hope, and so are they stil, that sit in darkness and in the shadow of death: the heathen while such, before the gospel Come among them they were without Hope, and so Are they still, that fit in darkness and in the shadow of death:
dt j-jn n1 d, p-acp dt n1 vvd p-acp pno32 pns32 vbdr p-acp n1, cc av vbr pns32 av, cst vvb p-acp n1 cc p-acp dt n1 pp-f n1:
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825
what hope there is of a Gentiles salvation, that never heard of the gospell, I shall not here discourse of,
what hope there is of a Gentiles salvation, that never herd of the gospel, I shall not Here discourse of,
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826
and I would be loath ours were no otherwise then theirs is, yet must hold they shall not be proceeded with, in the same manner as Christians shall, Viz. 1. for the contempt and neglect of the gospel which they never had.
and I would be loath ours were not otherwise then theirs is, yet must hold they shall not be proceeded with, in the same manner as Christians shall, Viz. 1. for the contempt and neglect of the gospel which they never had.
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But certainly, if the mighty works had been done in Tyre and Sidon, in Sodom and Gomorrah, in India and China and Tartary, &c. which have been done in England; London, Lancashire,
But Certainly, if the mighty works had been done in Tyre and Sidon, in Sodom and Gomorrah, in India and China and Tartary, etc. which have been done in England; London, Lancashire,
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and Manchester they would have repented long ago, they would embraced Christ and closed with him;and Manchester they would have repented long ago, they would embraced christ and closed with him;
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verily if you stand out, and are never the better for the Gospel, but lead lives for all this light, which good heathens would be ashamed of, it will be more tolerable for those places at the day of judgment then for you.
verily if you stand out, and Are never the better for the Gospel, but led lives for all this Light, which good Heathens would be ashamed of, it will be more tolerable for those places At the day of judgement then for you.
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Oh! they will say, if we had had but one of the days of the sons of men, which you have had, it might have been in our way the salvation of many of our soules;
Oh! they will say, if we had had but one of the days of the Sons of men, which you have had, it might have been in our Way the salvation of many of our Souls;
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and will you be never the better for this priviledge?
and will you be never the better for this privilege?
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832
3. The damned in Hell are past their hopes, Alas? their day is now over,
3. The damned in Hell Are passed their hope's, Alas? their day is now over,
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as Christ says, the time will come when you shall desire to see one of the daies of the son of man, and you shall not see it;
as christ Says, the time will come when you shall desire to see one of the days of the son of man, and you shall not see it;
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834
they would give all the world, if they had it, that they might but have one sabaths liberty more one day which they have had here;
they would give all the world, if they had it, that they might but have one sabaths liberty more one day which they have had Here;
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835
they would hope to put fair for it, that they might prevent thereby their eternal misery,
they would hope to put fair for it, that they might prevent thereby their Eternal misery,
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836
and it can not now be granted them.
and it can not now be granted them.
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837
Dives would have been glad to have brought his own message if he might as well as to have sent another to his five brethren, to have had so much respite out of torment, but alas!Dives would have been glad to have brought his own message if he might as well as to have sent Another to his five brothers, to have had so much respite out of torment, but alas!
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838
he never moves it as a thing impossible, respite is is past; there is a gulf fixed, and there is now no passing to the hoping side. Oh, Sirs; think at it!
he never moves it as a thing impossible, respite is is passed; there is a gulf fixed, and there is now no passing to the hoping side. O, Sirs; think At it!
pns31 av-x vvz pn31 p-acp dt n1 j, n1 vbz vbz vvn; pc-acp vbz dt n1 vvn, cc pc-acp vbz av dx n-vvg p-acp dt vvg n1. uh, n2; vvb p-acp pn31!
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839
will you wilfully make void such a special priviledg, frustrate this capacity you are in,
will you wilfully make void such a special privilege, frustrate this capacity you Are in,
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840
and make your selves, who now have hopes in as bad, nay, a worse condition then they are in, that either never had,
and make your selves, who now have hope's in as bad, nay, a Worse condition then they Are in, that either never had,
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841
or never the knowledg of, or are now past these hopes which you at present have? Oh! look well at it and in the fear of God consider it.
or never the knowledge of, or Are now passed these hope's which you At present have? Oh! look well At it and in the Fear of God Consider it.
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842
This may sery for the second consideration.
This may sery for the second consideration.
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3. Consider the concernment of these hopes of yours, the matter is of the weightiest consideration, it is the affairs of the soul, deliver my darling my only one, from the power of the Dog, Oh! it is the case of your darling, your only one.
3. Consider the concernment of these hope's of yours, the matter is of the Weightiest consideration, it is the affairs of the soul, deliver my darling my only one, from the power of the Dog, Oh! it is the case of your darling, your only one.
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844
If thou be wise thou shalt be wise for thy self, the profit of thy repentance will be thine own, of thy nearest concernment within these few dayes, If thou be wise thou shalt be wise for thy self, the profit of thy Repentance will be thine own, of thy nearest concernment within these few days,
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845
when a fit of sickness will leave thee all in a soul, and if thou scornest, thou alone shalt bear it:
when a fit of sickness will leave thee all in a soul, and if thou Scornest, thou alone shalt bear it:
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846
this soul of thine must thou go out with will be sure to smart for it;
this soul of thine must thou go out with will be sure to smart for it;
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847
and what is a man profited if he gain the whole world and loose his own soul? or what will you give in exchange for your soul? the matter is of such concernment, that if men would regard any thing they should not neglect this; Alas!and what is a man profited if he gain the Whole world and lose his own soul? or what will you give in exchange for your soul? the matter is of such concernment, that if men would regard any thing they should not neglect this; Alas!
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it is not any other thing cared for by thee, can repair thy neglect or losse in this:
it is not any other thing cared for by thee, can repair thy neglect or loss in this:
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849
It is not what you secure;
It is not what you secure;
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if your immortall soul go for it in the end, I wish you may never know the preciousnesse of a soul in the loss of one for any of your own parts.
if your immortal soul go for it in the end, I wish you may never know the preciousness of a soul in the loss of one for any of your own parts.
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4. Consider the reasonablenesse of the condition, on which your hopes are offered, you may be happy if you do but repent, the Lord will have mercy, only acknowledge thine iniquity, only repent and turn to God, the Lord is ready to forgive, will not cast off, only fear the Lord and serve him, only be willing to come over to Christ in his ways to be regenerated, to be ruled by Christ, to leave your vain conversation to set into a way of holiness.
4. Consider the reasonableness of the condition, on which your hope's Are offered, you may be happy if you do but Repent, the Lord will have mercy, only acknowledge thine iniquity, only Repent and turn to God, the Lord is ready to forgive, will not cast off, only Fear the Lord and serve him, only be willing to come over to christ in his ways to be regenerated, to be ruled by christ, to leave your vain Conversation to Set into a Way of holiness.
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If you close with this you may be saved, now it is as sad to loose such hopes,
If you close with this you may be saved, now it is as sad to lose such hope's,
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853
and as sad to loose them upon such terms, the thing is not more desirable, then the condition reasonable. For
and as sad to lose them upon such terms, the thing is not more desirable, then the condition reasonable. For
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854
1. It is the way which the Lord likes, he Loveth the righteous, and the righteous Lord loveth righteousnesse, you think,
1. It is the Way which the Lord likes, he Loves the righteous, and the righteous Lord loves righteousness, you think,
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855
if you leave off sin, and turn serious, there are such men, your companions heretofore in sin, you must never look them in the face. Alas!
if you leave off since, and turn serious, there Are such men, your Sodales heretofore in since, you must never look them in the face. Alas!
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think at it, and how can you look God in the face in the way you are in? come, stand not on what the rulers do,
think At it, and how can you look God in the face in the Way you Are in? come, stand not on what the Rulers do,
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or great men do, or most men do, not on what is done, but what should be done:
or great men do, or most men do, not on what is done, but what should be done:
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858
whether is better to obey, so to please, God or man, judge yee. whither is better to obey, so to please, God or man, judge ye.
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2. This is the way good men love, the righteous will be glad, when they see you, and they care not for seeing you till you are such. Alas!
2. This is the Way good men love, the righteous will be glad, when they see you, and they care not for seeing you till you Are such. Alas!
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860
when they behold the transgressor they are grieved, wo to you for your selves when a good man cannot see you without sorrow,when they behold the transgressor they Are grieved, woe to you for your selves when a good man cannot see you without sorrow,
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861
but now if you turn, this way they love, they that have tried both ways they sit down here,
but now if you turn, this Way they love, they that have tried both ways they fit down Here,
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and would not for a world live as they have done, and as you do, I have chosen thy Precepts, saies David.
and would not for a world live as they have done, and as you do, I have chosen thy Precepts, Says David.
cc vmd xx p-acp dt n1 vvi c-acp pns32 vhb vdn, cc c-acp pn22 vdb, pns11 vhb vvn po21 n2, vvz np1.
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863
3. Wicked men confess to this way, the very Devils confess Christ. Alas!
3. Wicked men confess to this Way, the very Devils confess christ. Alas!
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864
there is not one wicked man of many, that dares own his own course in sober sadness;
there is not one wicked man of many, that dares own his own course in Sobrium sadness;
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865
and for religion, what have they to say against it, but that they are all hypocrites; Alas!
and for Religion, what have they to say against it, but that they Are all Hypocrites; Alas!
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866
by this they witnesse that true religion is not to be blamed, they ahve nothing to charge us with in our way,
by this they witness that true Religion is not to be blamed, they ahve nothing to charge us with in our Way,
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but that we are not serious and through in it:
but that we Are not serious and through in it:
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they will it may be, say, such professors are drunk sometimes, &c. All the fault they can find with religious men, is that wherein sometimes any of them are like themselves;
they will it may be, say, such professors Are drunk sometime, etc. All the fault they can find with religious men, is that wherein sometime any of them Are like themselves;
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and though wo to those by whom these offences come, yet these very quarrels will rise up in judgment against them that make them, a scandalous professor is a sad creature,
and though woe to those by whom these offences come, yet these very quarrels will rise up in judgement against them that make them, a scandalous professor is a sad creature,
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yet we wil not allow him so in the mouth of a man that is scandalous and no profess our at all.
yet we will not allow him so in the Mouth of a man that is scandalous and no profess our At all.
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4. It is a way may be owned before any man: you heed not be ashamed of Godliness or any good duty, whoever stands by.
4. It is a Way may be owned before any man: you heed not be ashamed of Godliness or any good duty, whoever Stands by.
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I am not ashamed of the gospel of Christ, as if there were any thing amis in it, you may better do that good duty then they sin, whoever they be that look on: I am not ashamed of the gospel of christ, as if there were any thing amiss in it, you may better do that good duty then they sin, whoever they be that look on:
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as the Philosopher said, that reproved one, whom he sound hiding himself from one that sought him, to have born false witness for him, saies he, dares he aske you to do it,
as the Philosopher said, that reproved one, whom he found hiding himself from one that sought him, to have born false witness for him, Says he, dares he ask you to do it,
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and dare not you deny him? so surely you may set a better face of your way,
and Dare not you deny him? so surely you may Set a better face of your Way,
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than they have cause to set on theirs.
than they have cause to Set on theirs.
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It is sin that brings shame and these are waies will bring to shame, and so will repentance never.
It is since that brings shame and these Are ways will bring to shame, and so will Repentance never.
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5. All dying men are for this way, when men are most themselves, then they are seriously preferring the way of holiness, you see the statues of our gallants, they are not set up with the instruments of their pleasure about them,
5. All dying men Are for this Way, when men Are most themselves, then they Are seriously preferring the Way of holiness, you see the statues of our gallants, they Are not Set up with the Instruments of their pleasure about them,
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but with hands lifted up praying, oft with their book before them, or their Bible in their hands,
but with hands lifted up praying, oft with their book before them, or their bible in their hands,
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and these are things of likelyest requests at such a time, never man repented on his death bed that he had made too much ado and never any (if sensible) but did sadly repent of their waies of sin, this that is required of thee, is that which at death all men desire,
and these Are things of likeliest requests At such a time, never man repented on his death Bed that he had made too much ado and never any (if sensible) but did sadly Repent of their ways of since, this that is required of thee, is that which At death all men desire,
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and can only with comfort die in, though with many it is then too late to seek for it.
and can only with Comfort die in, though with many it is then too late to seek for it.
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6. It is the work of Heaven, holiness is glory begun, there is no sin in Heaven,
6. It is the work of Heaven, holiness is glory begun, there is no since in Heaven,
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and the the happiness of Heaven is, that there they never sin against God: there his servants alwaies serve him, Alas!
and the the happiness of Heaven is, that there they never sin against God: there his Servants always serve him, Alas!
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for wickedness, it is a worke that will not alwaies last; The way of the ungodly shall perish:
for wickedness, it is a work that will not always last; The Way of the ungodly shall perish:
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It is work that shall have an end; It is work that shall have an end;
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but for the Godly mans course it is the way everlasting, it is the way that indures for ever, that is begun here and gone on with in Heaven, you all count heaven the happy place,
but for the Godly men course it is the Way everlasting, it is the Way that endures for ever, that is begun Here and gone on with in Heaven, you all count heaven the happy place,
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and there is no sin there, Godliness is work of the same kind, though not in the same degree,
and there is no since there, Godliness is work of the same kind, though not in the same degree,
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as the work of Heaven is, this is work you need not break off when you die.
as the work of Heaven is, this is work you need not break off when you die.
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7. That which you are required to leave for Heaven, is that, which if you go on with, the day will come,
7. That which you Are required to leave for Heaven, is that, which if you go on with, the day will come,
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when you shall not have one friend left to stand by you in that way in all the world, you are advised to leave that for Heaven, which if you stick to it, you will be left desolate with it one day. Forwhen you shall not have one friend left to stand by you in that Way in all the world, you Are advised to leave that for Heaven, which if you stick to it, you will be left desolate with it one day. For
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1. God will not look at you.
1. God will not look At you.
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sinners cannot stand in the judgement, the Lord knoweth the way of the righteous, (he asserts the godly mans way) but wicked mens waies shal perish from the Lord utterly. Sinners cannot stand in the judgement, the Lord Knoweth the Way of the righteous, (he asserts the godly men Way) but wicked men's ways shall perish from the Lord utterly.
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2. Christ will not indure you, he bids such depart from him, he knows them not, they are workers of iniquity; if such, whatever they pretend, away with them, he wil not indure the sight of them;
2. christ will not endure you, he bids such depart from him, he knows them not, they Are workers of iniquity; if such, whatever they pretend, away with them, he will not endure the sighed of them;
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you dare never look God nor Christ in the face in this way, you are in.
you Dare never look God nor christ in the face in this Way, you Are in.
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3. Angels and good men cannot pity you, they shal triumph in gods justice in your righteous ruine, they cannot afford one drop of water out of Heaven to cool Dives his tongue;
3. Angels and good men cannot pity you, they shall triumph in God's Justice in your righteous ruin, they cannot afford one drop of water out of Heaven to cool Dives his tongue;
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when miserably tormented in the flame.
when miserably tormented in the flame.
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4. The Devils wil be against you, they that have been your tempters, will be your tormentors,
4. The Devils will be against you, they that have been your tempters, will be your tormentors,
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as much ado as they have made to get you to sin, as forward will they be to hale you to execution for sin,
as much ado as they have made to get you to since, as forward will they be to hale you to execution for since,
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and rather then you should be uncondemned, Satan would witness against you for the very sins which he tempted you to:
and rather then you should be uncondemned, Satan would witness against you for the very Sins which he tempted you to:
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The man that said to Joab, that if he had transgressed the Kings command in the matter of Absolom, even thou thy self would have set thy self against me:
The man that said to Joab, that if he had transgressed the Kings command in the matter of Absalom, even thou thy self would have Set thy self against me:
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so the Devil, that only presses thee to sin now, Alas!
so the devil, that only presses thee to sin now, Alas!
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he will set himself against thee in that time of reckoning, and it will vex thee to thy heart, to see him so persecuting thee,
he will Set himself against thee in that time of reckoning, and it will vex thee to thy heart, to see him so persecuting thee,
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for the very waies, he enticed thee unto:
for the very ways, he enticed thee unto:
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the very Devils shortly wil be against thee, and it will torment thee to see how thou hast been betrayed by them;
the very Devils shortly will be against thee, and it will torment thee to see how thou hast been betrayed by them;
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the Devil like the hangman, that consents or entices to stealing. 5. Wickedmen thy companions will be against them. Alas!
the devil like the hangman, that consents or entices to stealing. 5. wickedmen thy Sodales will be against them. Alas!
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you have taken sweet council together, you have strengthened one anothers hands in the way that was evil, you have turned off from Christ, to sit downe in the bosomes one of another:
you have taken sweet council together, you have strengthened one another's hands in the Way that was evil, you have turned off from christ, to fit down in the bosoms one of Another:
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but the day will come, when ye shall be forsaken one of another.
but the day will come, when you shall be forsaken one of Another.
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Dives had no mind that his brethren should come to him, when he was in Hel, not as if there was any charitie there;Dives had no mind that his brothers should come to him, when he was in Hell, not as if there was any charity there;
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but he knew it would aggravate his torment, to have them come together, both to help his remembrance in the sin they had committed together as also of the mischief he had done, by being accessorie to their ruine.
but he knew it would aggravate his torment, to have them come together, both to help his remembrance in the since they had committed together as also of the mischief he had done, by being accessory to their ruin.
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And so your intimacie, and love, and sworn brotherhood shall end in this, that you shall curse the time that eever you knew one another,
And so your intimacy, and love, and sworn brotherhood shall end in this, that you shall curse the time that ever you knew one Another,
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and wish you had never seen each others faces. In this eternall fend and hatred will all this love of yours end;
and wish you had never seen each Others faces. In this Eternal fend and hatred will all this love of yours end;
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you may with Judas think they that set you on work, should bear part of your punishment for it, you may with Judas think they that Set you on work, should bear part of your punishment for it,
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but they will turn you off;
but they will turn you off;
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and bid you look to that your self, others may help you to sin, but for the torment, you may look to it your selves, they will be as if you had never known them,
and bid you look to that your self, Others may help you to since, but for the torment, you may look to it your selves, they will be as if you had never known them,
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when you are in the depth of your adversity (unless it be to torment you with the remembrance of them,) by your sins which lie upon you.
when you Are in the depth of your adversity (unless it be to torment you with the remembrance of them,) by your Sins which lie upon you.
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6. Your own hearts will be against you, conscience will then be unmuzled and let loose upon you, and your heart shall condemn you,
6. Your own hearts will be against you, conscience will then be unmuzzled and let lose upon you, and your heart shall condemn you,
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and you shall be forsaken on all hands, this is the worm which your sin hath bred, that shall never dye in that fire that can never be quenched.
and you shall be forsaken on all hands, this is the worm which your since hath bred, that shall never die in that fire that can never be quenched.
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Seriously think at it, and that it is for this, you will ruine your hopes;
Seriously think At it, and that it is for this, you will ruin your hope's;
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if you would leave this, you might be saved, you may be eternally happy if you will but repent, and leave that which never did you good nor never will do, this is all that is required of you,
if you would leave this, you might be saved, you may be eternally happy if you will but Repent, and leave that which never did you good nor never will do, this is all that is required of you,
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and you may be happy for ever. Let this fourth consideration have its force with you.
and you may be happy for ever. Let this fourth consideration have its force with you.
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5. It will aggravate your misery another day, when you shall be past hopes, to consider that once there was hopes,
5. It will aggravate your misery Another day, when you shall be past hope's, to Consider that once there was hope's,
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and you have thus outstood them:
and you have thus outstood them:
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the day will come when you shall be under absolute despair, the door altogether shut upon you, you finallie shut in,
the day will come when you shall be under absolute despair, the door altogether shut upon you, you finally shut in,
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and then think how sad it will be, that you shall remember, that once the door was open,
and then think how sad it will be, that you shall Remember, that once the door was open,
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and you stood out, as you did. God now calls and you will not; you shall then call and he will not;
and you stood out, as you did. God now calls and you will not; you shall then call and he will not;
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he will laugh at your calamitie, and mock when your fear comes, when alas! you shall call on the rocks to cover you from the wrath of the Lamb. he will laugh At your calamity, and mock when your Fear comes, when alas! you shall call on the Rocks to cover you from the wrath of the Lamb.
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Oh that you might take warning, that none of you may in hell lament your desperate condition,
O that you might take warning, that none of you may in hell lament your desperate condition,
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when you shall there be past hopes, and shall remember, that this hath been preached to you, that there is hope yet for you, if you would repent;
when you shall there be passed hope's, and shall Remember, that this hath been preached to you, that there is hope yet for you, if you would Repent;
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nay, that there you should remember that we this day foretold you, what would befall you, if you still stood out.
nay, that there you should Remember that we this day foretold you, what would befall you, if you still stood out.
uh-x, cst a-acp pn22 vmd vvi cst pns12 d n1 vvd pn22, q-crq vmd vvi pn22, cs pn22 av vvd av.
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CAP. VIII. The way readied for gross sinners to come over into a condition of Hope.
CAP. VIII. The Way readied for gross Sinners to come over into a condition of Hope.
np1 np1. dt n1 vvn p-acp j n2 pc-acp vvi a-acp p-acp dt n1 pp-f n1.
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930
IF any soul be by all or any of these Motives startled as if these words, that so neerly concern you, should amongst so many fall to the ground and none be moved by them, none be stirred in so great a congregation to look after their soules, I know not what to think it may signifie towards us.
IF any soul be by all or any of these Motives startled as if these words, that so nearly concern you, should among so many fallen to the ground and none be moved by them, none be stirred in so great a congregation to look After their Souls, I know not what to think it may signify towards us.
cs d n1 vbi p-acp d cc d pp-f d n2 vvd c-acp cs d n2, cst av av-j vvi pn22, vmd p-acp av d n1 p-acp dt n1 cc pix vbb vvn p-acp pno32, pix vbb vvn p-acp av j dt n1 pc-acp vvi p-acp po32 n2, pns11 vvb xx r-crq pc-acp vvi pn31 vmb vvi p-acp pno12.
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These sermons though by a worthlesse Instrument, yet as the Lords message will breed something, either the conversion of some,
These Sermons though by a worthless Instrument, yet as the lords message will breed something, either the conversion of Some,
np1 n2 c-acp p-acp dt j n1, av c-acp dt n2 n1 vmb vvi pi, d dt n1 pp-f d,
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or else some speedy judgement on you for your impenitency, The removall of the Gospell or the like, which the Lord forbid:
or Else Some speedy judgement on you for your impenitency, The removal of the Gospel or the like, which the Lord forbid:
cc av d j n1 p-acp pn22 p-acp po22 n1, dt n1 pp-f dt n1 cc dt j, r-crq dt n1 vvb:
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933
but (if any (as I rather desire and hope) do think of turning and since it is declared there is hopes if you turn, you think of so doing,
but (if any (as I rather desire and hope) do think of turning and since it is declared there is hope's if you turn, you think of so doing,
cc-acp (cs d (c-acp pns11 av-c vvb cc n1) vdb vvi pp-f vvg cc c-acp pn31 vbz vvn a-acp vbz n2 cs pn22 vvb, pn22 vvb pp-f av vdg,
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934
and would know how you might partake of those hopes;
and would know how you might partake of those hope's;
cc vmd vvi c-crq pn22 vmd vvi pp-f d n2;
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935
if you are of the mind, and would know the next way over to a changed state what cours might be taken what is next to be done, that you might set about the work of salvation which you have hitherto neglected,
if you Are of the mind, and would know the next Way over to a changed state what course might be taken what is next to be done, that you might Set about the work of salvation which you have hitherto neglected,
cs pn22 vbr pp-f dt n1, cc vmd vvi dt ord n1 a-acp p-acp dt j-vvn n1 r-crq n1 vmd vbi vvn r-crq vbz ord pc-acp vbi vdn, cst pn22 vmd vvi p-acp dt n1 pp-f n1 r-crq pn22 vhb av vvn,
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936
if you would know how to begin, and go on towards a change. Take these directions.
if you would know how to begin, and go on towards a change. Take these directions.
cs pn22 vmd vvi c-crq p-acp vvb, cc vvb a-acp p-acp dt n1. vvb d n2.
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937
Labour for sufficient knowledge of the principles of Religion, this is necessarily to be laid, where it is not alreadie,Labour for sufficient knowledge of the principles of Religion, this is necessarily to be laid, where it is not already,
n1 p-acp j n1 pp-f dt n2 pp-f n1, d vbz av-j pc-acp vbi vvn, c-crq pn31 vbz xx av,
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938
as the first step, How shall they believe in him of whom they have not heard;
as the First step, How shall they believe in him of whom they have not herd;
c-acp dt ord n1, c-crq vmb pns32 vvi p-acp pno31 pp-f ro-crq pns32 vhb xx vvn;
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939
and what are they the better for hearing of him, if they get no knowledg by their hearing.
and what Are they the better for hearing of him, if they get no knowledge by their hearing.
cc q-crq vbr pns32 dt jc p-acp vvg pp-f pno31, cs pns32 vvb dx n1 p-acp po32 n-vvg.
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940
My people are destroyed for lack of knowledg. My people Are destroyed for lack of knowledge.
po11 n1 vbr vvn p-acp n1 pp-f n1.
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941
If men be grosly Ignorant of those principles, which we take for granted in our pressing of duty on them,
If men be grossly Ignorant of those principles, which we take for granted in our pressing of duty on them,
cs n2 vbb av-j j pp-f d n2, r-crq pns12 vvb c-acp vvn p-acp po12 j-vvg pp-f n1 p-acp pno32,
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942
how should they ever frame to do any thing, Our Gospell is hid to them that are lost, and men can never be in a way to escape,
how should they ever frame to do any thing, Our Gospel is hid to them that Are lost, and men can never be in a Way to escape,
q-crq vmd pns32 av vvi pc-acp vdi d n1, po12 n1 vbz vvn p-acp pno32 cst vbr vvn, cc n2 vmb av-x vbi p-acp dt n1 pc-acp vvi,
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943
as long as the Gospel remains hid to them.
as long as the Gospel remains hid to them.
c-acp av-j c-acp dt n1 vvz vvn p-acp pno32.
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944
There are many were brought up in Ignorance, missed catechizing when they were young (the special time of learning) but it cannot be expected that God should be bound to make abatement to us for our parents neglect towards us, we cannot think to skip learning the principles of Religion, There Are many were brought up in Ignorance, missed catechizing when they were young (the special time of learning) but it cannot be expected that God should be bound to make abatement to us for our Parents neglect towards us, we cannot think to skip learning the principles of Religion,
pc-acp vbr d vbdr vvn a-acp p-acp n1, vvd vvg c-crq pns32 vbdr j (dt j n1 pp-f n1) cc-acp pn31 vmbx vbi vvn cst np1 vmd vbi vvn pc-acp vvi n1 p-acp pno12 p-acp po12 n2 vvb p-acp pno12, pns12 vmbx vvi pc-acp vvi n1 dt n2 pp-f n1,
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945
because the fittest time was neglected on our part for the attainment of the knowledge of them;
Because the Fittest time was neglected on our part for the attainment of the knowledge of them;
c-acp dt js n1 vbds vvn p-acp po12 n1 p-acp dt n1 pp-f dt n1 pp-f pno32;
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946
If thou art never so old and art ignorant, thou must yet learn or thou canst not be safe.
If thou art never so old and art ignorant, thou must yet Learn or thou Canst not be safe.
cs pns21 vb2r av-x av j cc n1 j, pns21 vmb av vvi cc pns21 vm2 xx vbi j.
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947
Thou saiest thou art an ignorant bodie, not book learned, wer't never catechized, &c. (beware you do not so by your children as your parents did by you) but alas to all this we can onlie say, why this is your losse,
Thou Sayest thou art an ignorant body, not book learned, Were't never Catechized, etc. (beware you do not so by your children as your Parents did by you) but alas to all this we can only say, why this is your loss,
pns21 vv2 pns21 vb2r dt j n1, xx n1 j, vbdr|pn31 av vvn, av (vvb pn22 vdb xx av p-acp po22 n2 p-acp po22 n2 vdd p-acp pn22) cc-acp uh p-acp d d po12 vmb av-j vvi, q-crq d vbz po22 n1,
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948
but not your excuse, the more wrong you had done you, but you are not hereby discharged from a necessarie prerequisite if you intend salvation.but not your excuse, the more wrong you had done you, but you Are not hereby discharged from a necessary prerequisite if you intend salvation.
cc-acp xx po22 n1, dt av-dc vvb pn22 vhd vdn pn22, cc-acp pn22 vbr xx av vvn p-acp dt j j cs pn22 vvb n1.
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949
If thou be old Ignorant, thou must learn as old as thou art, Talk not of being too old to be Catechized,
If thou be old Ignorant, thou must Learn as old as thou art, Talk not of being too old to be Catechized,
cs pns21 vbb j j, pns21 vmb vvi p-acp j c-acp pns21 vb2r, vvb xx pp-f vbg av j pc-acp vbi vvn,
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950
if thou needest it thou must have it.
if thou Needest it thou must have it.
cs pns21 vv2 pn31 pns21 vmb vhi pn31.
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951
Thou art indeed too Old to be thus shamefully ignorant, but sure if thou understandest thy danger thou shouldest not be too old to make hast to begin now in what thou art so sadlie cast behind,
Thou art indeed too Old to be thus shamefully ignorant, but sure if thou Understandest thy danger thou Shouldst not be too old to make haste to begin now in what thou art so sadly cast behind,
pns21 vb2r av av j pc-acp vbi av av-j j, cc-acp j cs pns21 vv2 po21 n1 pns21 vmd2 xx vbi av j pc-acp vvi n1 pc-acp vvi av p-acp r-crq pns21 vb2r av av-j vvn a-acp,
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952
and hast lost so much time in.
and hast lost so much time in.
cc vh2 vvn av d n1 p-acp.
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953
To say thou art too old to be instructed, is as good as to say, thou art too old to be saved:
To say thou art too old to be instructed, is as good as to say, thou art too old to be saved:
p-acp vvb pns21 vb2r av j pc-acp vbi vvn, vbz a-acp j c-acp pc-acp vvi, pns21 vb2r av j pc-acp vbi vvn:
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954
For there is no way for salvation to those that are grosly Ignorant of the main principles of Christianity, secret things belong to the Lord, but the things that are revealed to us and to our Children.
For there is no Way for salvation to those that Are grossly Ignorant of the main principles of Christianity, secret things belong to the Lord, but the things that Are revealed to us and to our Children.
p-acp pc-acp vbz dx n1 p-acp n1 p-acp d cst vbr av-j j pp-f dt j n2 pp-f np1, j-jn n2 vvb p-acp dt n1, p-acp dt n2 cst vbr vvn p-acp pno12 cc p-acp po12 n2.
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955
It is observed that this Latter clause in the Heb. is written with some extraordinarie pricks, which the Jewish wrirers observe to signifie, that extraordinary and necessarie care should be taken about the knowledge of what is revealed,
It is observed that this Latter clause in the Hebrew is written with Some extraordinary pricks, which the Jewish wrirers observe to signify, that extraordinary and necessary care should be taken about the knowledge of what is revealed,
pn31 vbz vvn cst d d n1 p-acp dt np1 vbz vvn p-acp d j n2, r-crq dt jp n2 vvb pc-acp vvi, cst j cc j n1 vmd vbi vvn p-acp dt n1 pp-f r-crq vbz vvn,
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956
and that whether poor or rich, young or old, care should be taken that the knowledge of revealed things should abound among them, and be transmitted to posteritie.
and that whither poor or rich, young or old, care should be taken that the knowledge of revealed things should abound among them, and be transmitted to posterity.
cc cst cs j cc j, j cc j, n1 vmd vbi vvn cst dt n1 pp-f vvn n2 vmd vvi p-acp pno32, cc vbi vvn p-acp n1.
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957
They are revealed and do belong to us, and notice must be taken of them by us,
They Are revealed and do belong to us, and notice must be taken of them by us,
pns32 vbr vvn cc vdb vvi p-acp pno12, cc n1 vmb vbi vvn pp-f pno32 p-acp pno12,
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958
Since God in the riches of mercie and his condescention to us hath not kept al things secret from us,
Since God in the riches of mercy and his condescension to us hath not kept all things secret from us,
c-acp np1 p-acp dt n2 pp-f n1 cc po31 n1 p-acp pno12 vhz xx vvn d n2 j-jn p-acp pno12,
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959
and so all to himself as he might have done, but consulting our good hath mercifully revealed things to us without which we could never be happie,
and so all to himself as he might have done, but consulting our good hath mercifully revealed things to us without which we could never be happy,
cc av d p-acp px31 p-acp pns31 vmd vhi vdn, cc-acp vvg po12 j vhz av-j vvn n2 p-acp pno12 p-acp r-crq pns12 vmd av-x vbi j,
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960
and never but by this revelation have come to the knowledg of;
and never but by this Revelation have come to the knowledge of;
cc av-x cc-acp p-acp d n1 vhb vvn p-acp dt n1 pp-f;
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we should not so far neglect this vast priviledg as to be ignorant of what we may thus be Instructed in;
we should not so Far neglect this vast privilege as to be ignorant of what we may thus be Instructed in;
pns12 vmd xx av av-j vvi d j n1 c-acp pc-acp vbi j pp-f r-crq pns12 vmb av vbi vvn p-acp;
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They belong to us. Our priviledge and dutie is to know the things that are revealed, It is sad that many of you know not what is within you, what sin is, not how full you are of it, and what Christ came for; nor what Ministers work is in the world, and it is impossible you should ever do better if you never know more then you do.They belong to us. Our privilege and duty is to know the things that Are revealed, It is sad that many of you know not what is within you, what since is, not how full you Are of it, and what christ Come for; nor what Ministers work is in the world, and it is impossible you should ever do better if you never know more then you do.
pns32 vvb p-acp pno12. po12 n1 cc n1 vbz pc-acp vvi dt n2 cst vbr vvn, pn31 vbz j cst d pp-f pn22 vvb xx r-crq vbz p-acp pn22, q-crq n1 vbz, xx c-crq av-j pn22 vbr pp-f pn31, cc r-crq np1 vvd p-acp; ccx r-crq n2 vvb vbz p-acp dt n1, cc pn31 vbz j pn22 vmd av vdb av-jc cs pn22 av-x vvb av-dc cs pn22 vdb.
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963
Levi did turn many from iniquity, how was that? Why the Priests lips keep knowledge and they should seeke knowledge at his mouth, Levi did turn many from iniquity, how was that? Why the Priests lips keep knowledge and they should seek knowledge At his Mouth,
np1 vdd vvi d p-acp n1, c-crq vbds d? c-crq dt n2 n2 vvb n1 cc pns32 vmd vvi n1 p-acp po31 n1,
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for he is the messenger of the Lord of hosts. for he is the Messenger of the Lord of hosts.
c-acp pns31 vbz dt n1 pp-f dt n1 pp-f n2.
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965
Ministers then turn men from sin, when people seeke knowledge at their mouth, when men inquire of them for the knowledge of the Lord,
Ministers then turn men from since, when people seek knowledge At their Mouth, when men inquire of them for the knowledge of the Lord,
vvz av vvi n2 p-acp n1, c-crq n1 vvb n1 p-acp po32 n1, c-crq n2 vvb pp-f pno32 p-acp dt n1 pp-f dt n1,
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966
and do desire and are willing to be instructed by them, we have it in these parts in our hearts,
and do desire and Are willing to be instructed by them, we have it in these parts in our hearts,
cc vdb vvi cc vbr j pc-acp vbi vvn p-acp pno32, pns12 vhb pn31 p-acp d n2 p-acp po12 n2,
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967
and have proposals of it, to indeavour your personall instruction, for the curing of your bloudie soul-killing ignorance,
and have proposals of it, to endeavour your personal instruction, for the curing of your bloody Soul-killing ignorance,
cc vhb n2 pp-f pn31, pc-acp vvi po22 j n1, p-acp dt n-vvg pp-f po22 j j n1,
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968
and one would think the stop should not be in you, if we are willing to put our selves on the paines.
and one would think the stop should not be in you, if we Are willing to put our selves on the pains.
cc pi vmd vvi dt n1 vmd xx vbi p-acp pn22, cs pns12 vbr j pc-acp vvi po12 n2 p-acp dt n2.
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969
If you intend salvation, You will heartilie embrace it for there is no other way to salvation.
If you intend salvation, You will heartily embrace it for there is no other Way to salvation.
cs pn22 vvb n1, pn22 vmb av-j vvi pn31 p-acp pc-acp vbz dx j-jn n1 p-acp n1.
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970
If a man should have followed a trade, wherein he is gotten behind, and finds he cannot subsist, feeles himself broken and undone,
If a man should have followed a trade, wherein he is got behind, and finds he cannot subsist, feels himself broken and undone,
cs dt n1 vmd vhi vvn dt n1, c-crq pns31 vbz vvn a-acp, cc vvz pns31 vmbx vvi, vvz px31 vvn cc vvn,
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971
and one comes and tells him, there is such an emploiment men live finely on, there is much gain and little hazard,
and one comes and tells him, there is such an employment men live finely on, there is much gain and little hazard,
cc pi vvz cc vvz pno31, pc-acp vbz d dt n1 n2 vvb av-j a-acp, pc-acp vbz d n1 cc j n1,
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972
though some paines, and if he fell into that way, he might recover his ruins, he might supply his necessities,
though Some pains, and if he fell into that Way, he might recover his ruins, he might supply his necessities,
cs d n2, cc cs pns31 vvd p-acp d n1, pns31 vmd vvi po31 n2, pns31 vmd vvi po31 n2,
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973
and live plenteously, would he not hearken to it? But then this would be an objection, I know not the mysterie of the trade, I was not an apprentice to it;
and live plenteously, would he not harken to it? But then this would be an objection, I know not the mystery of the trade, I was not an apprentice to it;
cc vvi av-j, vmd pns31 xx vvi p-acp pn31? p-acp av d vmd vbi dt n1, pns11 vvb xx dt n1 pp-f dt n1, pns11 vbds xx dt n1 p-acp pn31;
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974
and know not how to set about it, but if one should tel him that there is such a one would teach him all, instruct him in everie particular, sure if the stick was not in the friend that should doe the courtesie, it should never stick at the partie that needs,
and know not how to Set about it, but if one should tell him that there is such a one would teach him all, instruct him in every particular, sure if the stick was not in the friend that should do the courtesy, it should never stick At the party that needs,
cc vvb xx c-crq pc-acp vvi p-acp pn31, cc-acp cs pi vmd vvi pno31 d pc-acp vbz d dt pi vmd vvi pno31 d, vvb pno31 p-acp d j, j cs dt n1 vbds xx p-acp dt n1 cst vmd vdi dt n1, pn31 vmd av-x vvi p-acp dt n1 cst vvz,
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975
but he would gladly imbrace the motion and without delay set upon the matter which so much concerns him.
but he would gladly embrace the motion and without Delay Set upon the matter which so much concerns him.
cc-acp pns31 vmd av-j vvi dt n1 cc p-acp n1 vvn p-acp dt n1 r-crq av d vvz pno31.
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976
This is the case of many ignorant soules, it is easie for You to see, that in the way You are in You can never subsist,
This is the case of many ignorant Souls, it is easy for You to see, that in the Way You Are in You can never subsist,
d vbz dt n1 pp-f d j n2, pn31 vbz j p-acp pn22 pc-acp vvi, cst p-acp dt n1 pn22 vbr p-acp pn22 vmb av-x vvi,
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977
If you saw your own condition you might easilie be aware of it, that this life will never hold, this way will not serve the turn, The way of Sin will undo you, You can never be quiet while You drive this trade, every Sermon will fright you, (as wo to us,) if we speak any comfort to him that goes on in his wicked way, be it knowne to You, it is against our will and besides our commission and intention,
If you saw your own condition you might Easily be aware of it, that this life will never hold, this Way will not serve the turn, The Way of since will undo you, You can never be quiet while You drive this trade, every Sermon will fright you, (as woe to us,) if we speak any Comfort to him that Goes on in his wicked Way, be it known to You, it is against our will and beside our commission and intention,
cs pn22 vvd po22 d n1 pn22 vmd av-j vbi j pp-f pn31, cst d n1 vmb av-x vvi, d n1 vmb xx vvi dt n1, dt n1 pp-f n1 vmb vvi pn22, pn22 vmb av-x vbi j-jn cs pn22 vvb d n1, d n1 vmb vvi pn22, (c-acp n1 p-acp pno12,) cs pns12 vvb d n1 p-acp pno31 cst vvz a-acp p-acp po31 j n1, vbb pn31 vvn p-acp pn22, pn31 vbz p-acp po12 n1 cc p-acp po12 n1 cc n1,
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978
if You have any thing from us, in this state You are in to minister comfort unto You. You might fear like a broken tradseman every creature might arrest You for Hell, You are in a sad condition for death, that in these sicklie times, may come within these 3. Or 4, daies.
if You have any thing from us, in this state You Are in to minister Comfort unto You. You might Fear like a broken Tradesman every creature might arrest You for Hell, You Are in a sad condition for death, that in these sickly times, may come within these 3. Or 4, days.
cs pn22 vhb d n1 p-acp pno12, p-acp d n1 pn22 vbr p-acp pc-acp vvi n1 p-acp pn22 pn22 vmd vvi av-j dt j-vvn n1 d n1 vmd vvi pn22 p-acp n1, pn22 vbr p-acp dt j n1 p-acp n1, cst p-acp d j n2, vmb vvi p-acp d crd cc crd, n2.
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979
You can never be quiet as long as this life lasts that You live in.
You can never be quiet as long as this life lasts that You live in.
pn22 vmb av-x vbi j-jn c-acp av-j c-acp d n1 vvz cst pn22 vvb p-acp.
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980
O that you might feele your selves utterlie broken of of the trade of sin, that you would go on no longer in it.
O that you might feel your selves utterly broken of of the trade of since, that you would go on no longer in it.
sy cst pn22 vmd vvi po22 n2 av-j vvn pp-f pp-f dt n1 pp-f n1, cst pn22 vmd vvi p-acp dx jc p-acp pn31.
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981
Well then there is a course will serve you, many live pretiouslie of it, many thrive, (the only thriving trade, the only happie life in the world) and that is the way of holiness, here is all the advantage, sweetness, convenience in this way that is immaginable, none ever were ruined or brake of this trade that ever were perfect Masters of it.
Well then there is a course will serve you, many live pretiouslie of it, many thrive, (the only thriving trade, the only happy life in the world) and that is the Way of holiness, Here is all the advantage, sweetness, convenience in this Way that is imaginable, none ever were ruined or brake of this trade that ever were perfect Masters of it.
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There is such a common stock to trade on that it is impossible for thee to fail or break in this.
There is such a Common stock to trade on that it is impossible for thee to fail or break in this.
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This way would helpe all your old scores, a Christ would supplie all necessities, and lay in blessedly for the time to come.
This Way would help all your old scores, a christ would supply all necessities, and lay in blessedly for the time to come.
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But now may such a poor creature say, I, but I was not born to this priviledge, not brought up to this course, I know not how to frame to it, It is a way I cannot skill of; I beleive thee.
But now may such a poor creature say, I, but I was not born to this privilege, not brought up to this course, I know not how to frame to it, It is a Way I cannot skill of; I believe thee.
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Thou knowest not the manner of the God of the land, (as the Lions made the Samaritanes feele they did not;) well now Ministers are sent on purpose to teach you, they are willing to do it, Offer to doe it, enquire of the Law at their mouth, they are the messengers of the Lord of Hosts, for this very purpose. Thou Knowest not the manner of the God of the land, (as the Lions made the Samaritans feel they did not;) well now Ministers Are sent on purpose to teach you, they Are willing to do it, Offer to do it, inquire of the Law At their Mouth, they Are the messengers of the Lord of Hosts, for this very purpose.
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They say Come unto me I will teach you the fear of the Lord:
They say Come unto me I will teach you the Fear of the Lord:
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987
If any one should be appointed on purpose, to teach all that were broken of other trades, the mysterie of the gainfullest trade in the towne, would it not be counted a great priviledge,
If any one should be appointed on purpose, to teach all that were broken of other trades, the mystery of the gainfullest trade in the town, would it not be counted a great privilege,
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988
and could that Officerwant either love or custome? Surely This if you knew your need, was a thing to be greatly rejoiced in by You,
and could that Officerwant either love or custom? Surely This if you knew your need, was a thing to be greatly rejoiced in by You,
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989
and we should be glad or be so imploied, and have cause to be glad of the Offer, all sides would be pleased,
and we should be glad or be so employed, and have cause to be glad of the Offer, all sides would be pleased,
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990
If mens eies were but opened, sure if things were rightly weighed the stick in personall Instruction would not be on the peoples side.
If men's eyes were but opened, sure if things were rightly weighed the stick in personal Instruction would not be on the peoples side.
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991
But this is your first step, for any of you that are not come yet unto it, you must labour for knowledg.
But this is your First step, for any of you that Are not come yet unto it, you must labour for knowledge.
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992
The knowledge of principles must be had in rich and poor, of all sorts, and Sexes, where salvation is expected.
The knowledge of principles must be had in rich and poor, of all sorts, and Sexes, where salvation is expected.
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993
2. Frequent the means diligently. Be diligent at them and in them.
2. Frequent the means diligently. Be diligent At them and in them.
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994
If you would doe well lie at the poole side still, lie in the way Christ walks in, It is both a good signe and a good meanes of doing well.
If you would do well lie At the pool side still, lie in the Way christ walks in, It is both a good Signen and a good means of doing well.
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995
It is said, when Christ came to his disciples Thomas was not there when he came;
It is said, when christ Come to his Disciples Thomas was not there when he Come;
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996
and you find, Thomas that could not beleive unless he saw, he was now away when he might have seen,
and you find, Thomas that could not believe unless he saw, he was now away when he might have seen,
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997
And so he was behind in his Faith, to the rest of the Apostles and all was because Thomas was away when Christ came.
And so he was behind in his Faith, to the rest of the Apostles and all was Because Thomas was away when christ Come.
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998
The way not to miss of Christ when he comes, is not to be away at any time when he could have come.
The Way not to miss of christ when he comes, is not to be away At any time when he could have come.
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999
Hanna departed not from the Temple, and David desired that he might dwell in the House of the Lord, not as if there were any Mansions in the Temple for any to live in, Hannah departed not from the Temple, and David desired that he might dwell in the House of the Lord, not as if there were any Mansions in the Temple for any to live in,
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1000
but it is only to signisie their constancie in attendance on the meanes, they were never away when any good thing was stirring,
but it is only to signify their constancy in attendance on the means, they were never away when any good thing was stirring,
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1001
when any thing was to be done in the Temple and so were as constant as if they had dwelt there.
when any thing was to be done in the Temple and so were as constant as if they had dwelled there.
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1002
It is good to be one of the Temple dwellers, to be away from no opportunitie, that thou cannot excuse it to God himself,
It is good to be one of the Temple dwellers, to be away from no opportunity, that thou cannot excuse it to God himself,
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1003
for it may be thy part may be dealt when thou art away, the Angell may trouble the waters and thou not readie, something that nearly concerns thee may be likelist to be spoken, when thou art away.
for it may be thy part may be dealt when thou art away, the Angel may trouble the waters and thou not ready, something that nearly concerns thee may be likelist to be spoken, when thou art away.
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1004
Some think when a Minister may aime at the curing of a particular soul, or God may direct him to what may be sutable thereunto, that the Devill may know by our notes,
some think when a Minister may aim At the curing of a particular soul, or God may Direct him to what may be suitable thereunto, that the devil may know by our notes,
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1005
or otherwise, and prevent the mans coming to the meanes at that time, when this thing is discoursed of that was so fit for him.
or otherwise, and prevent the men coming to the means At that time, when this thing is discoursed of that was so fit for him.
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1006
However, to make sure, wait upon God at all opportunities;
However, to make sure, wait upon God At all opportunities;
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1007
For this is the way thy healing must come, and none knows by what Sermon it must be done.
For this is the Way thy healing must come, and none knows by what Sermon it must be done.
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1008
Frequent all opportunities thou canst possibly for faith, that is a good sure way.
Frequent all opportunities thou Canst possibly for faith, that is a good sure Way.
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1009
Men ought not by the late Acts, to travell on the Sabboth day or do any thing like a breach of those Laws unless their excuse be such as is to be allowed by a Justice of the peace;
Men ought not by the late Acts, to travel on the Sabbath day or do any thing like a breach of those Laws unless their excuse be such as is to be allowed by a justice of the peace;
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1010
doe you have a care how you pretend any Excuse for such neglect, that will not be allowed by God himself the royall author of the Law and the searcher of all hearts.
do you have a care how you pretend any Excuse for such neglect, that will not be allowed by God himself the royal author of the Law and the searcher of all hearts.
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1011
And so for opportunities on other daies, redeem time for them, approve thy heart to God that no necessitie but what he will allow be pretended or practised upon to neglect a Sermon at any time,
And so for opportunities on other days, Redeem time for them, approve thy heart to God that no necessity but what he will allow be pretended or practised upon to neglect a Sermon At any time,
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1012
when it might be heard, God may do the more Good at some one Sermon then all:
when it might be herd, God may do the more Good At Some one Sermon then all:
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1013
but that may be the Sermon thou maiest be tempted to passe by, and that good may not come by that one,
but that may be the Sermon thou Mayest be tempted to pass by, and that good may not come by that one,
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1014
but for thy diligent and conscientious attendance upon all, The life of thy soule may be wrapt up in the due management of one, and thou knowest not which, opportunity.
but for thy diligent and conscientious attendance upon all, The life of thy soul may be wrapped up in the due management of one, and thou Knowest not which, opportunity.
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3. When God touches you at a Sermon, if ever you do well you must get into secret.
3. When God touches you At a Sermon, if ever you do well you must get into secret.
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1016
Take notice how the pulse of conscience beats, let not the word have scope upon you, ty it not just to the time of hearing, walke with it alone,
Take notice how the pulse of conscience beats, let not the word have scope upon you, ty it not just to the time of hearing, walk with it alone,
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1017
and let it have further conference with you, let it have time to settle and soake in upon you, to water the very root of your soules,
and let it have further conference with you, let it have time to settle and soak in upon you, to water the very root of your Souls,
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1018
and not be like water spilt upon the ground, many are the highway hearers amongst us, the word is but scatte-upon them, not received and kept at all by them.
and not be like water spilled upon the ground, many Are the highway hearers among us, the word is but scatte-upon them, not received and kept At all by them.
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1019
The Divell catcheth or taketh the word out of their hearts.
The devil Catches or Takes the word out of their hearts.
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1020
For it was never in, it was but entring and is by this carelesness oft put by, as one saies pretiously we give advantage to Satan to steale,
For it was never in, it was but entering and is by this carelessness oft put by, as one Says preciously we give advantage to Satan to steal,
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1021
as the loose laying of our goods doth to our servants to become thieve. as the lose laying of our goods does to our Servants to become Thieve.
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1022
It is noted that the disciples were never the stronger in their faith notwithstanding the miracle and it is because they had not considered it.
It is noted that the Disciples were never the Stronger in their faith notwithstanding the miracle and it is Because they had not considered it.
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1023
Many at Church are like sives in the water as full as they can hold, Many At Church Are like sives in the water as full as they can hold,
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1024
and when out have just nothing, men would count it a great judgment and be sensible enough of it in their temporall estate to get much and to put it into a bottomless purse,
and when out have just nothing, men would count it a great judgement and be sensible enough of it in their temporal estate to get much and to put it into a bottomless purse,
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1025
but with many it is thus in the matter of their soules businesse, in hearing the word they have little abiding with them after Sermons and that for want of digesting the word by secret meditation after hearing.
but with many it is thus in the matter of their Souls business, in hearing the word they have little abiding with them After Sermons and that for want of digesting the word by secret meditation After hearing.
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Christ after some parables asked his Disciples If they understood all those things, your work begins when ours end, we have all the scene in publick,
christ After Some parables asked his Disciples If they understood all those things, your work begins when ours end, we have all the scene in public,
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1027
but yet it is in the nature of a Treatie and Parley with you;
but yet it is in the nature of a Treaty and Parley with you;
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1028
and you are in secret to thinke of and to return an answer to, what we propose to you.
and you Are in secret to think of and to return an answer to, what we propose to you.
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1029
There is but one part of the work done here, the other part is to be done by you.
There is but one part of the work done Here, the other part is to be done by you.
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1030
And it is not for nothing that you have soe much time besides what is spent on a Sabbath in publike,
And it is not for nothing that you have so much time beside what is spent on a Sabbath in public,
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1031
and if this other part of your worke be faithfully done there will be no time too much or to spare.
and if this other part of your work be faithfully done there will be no time too much or to spare.
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1032
Consider what I have said (saies Paul to Timothy ) and the Lord give thee understanding in all things. Consider what I have said (Says Paul to Timothy) and the Lord give thee understanding in all things.
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1033
This carnall worldly talke after Sermons spoiles all, a Minister may come after and say, where he heares no word of the Sermon mentioned, Alas here will be no answer for me, It will be a great while before such talk as this is wil bring a Sermon to the heart, This carnal worldly talk After Sermons spoils all, a Minister may come After and say, where he hears no word of the Sermon mentioned, Alas Here will be no answer for me, It will be a great while before such talk as this is will bring a Sermon to the heart,
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or that men should ever profit by Sermons that do on this manner.
or that men should ever profit by Sermons that do on this manner.
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1035
The Minister speaks in publick and then we break off, and now it is at you, what say you? Many complain of bad memories, (The truth is, it may be it is not without cause,) but yet if you cannot remember all,
The Minister speaks in public and then we break off, and now it is At you, what say you? Many complain of bad memories, (The truth is, it may be it is not without cause,) but yet if you cannot Remember all,
dt n1 vvz p-acp j cc av pns12 vvb a-acp, cc av pn31 vbz p-acp pn22, q-crq vvb pn22? av-d vvb pp-f j n2, (dt n1 vbz, pn31 vmb vbi pn31 vbz xx p-acp n1,) cc-acp av cs pn22 vmbx vvi d,
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or so much as you would doe labour to take good notice of what did most touch you in a Sermon, let that word speaks with you again, He sitteth alone and keepeth silence, when the word drives you into a corner to consider of things in secret, there is more hopes by farre concerning you.
or so much as you would do labour to take good notice of what did most touch you in a Sermon, let that word speaks with you again, He Sitteth alone and Keepeth silence, when the word drives you into a corner to Consider of things in secret, there is more hope's by Far Concerning you.
cc av av-d c-acp pn22 vmd vdi n1 pc-acp vvi j n1 pp-f r-crq vdd av-ds vvi pn22 p-acp dt n1, vvb cst n1 vvz p-acp pn22 av, pns31 vvz av-j cc vvz n1, c-crq dt n1 vvz pn22 p-acp dt n1 pc-acp vvi pp-f n2 p-acp j-jn, pc-acp vbz av-dc n2 p-acp av-j vvg pn22.
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If the word once wound thee that it singles thee out from the heard, there is hopes thou mayest be hunted downe as Naomi said of Boaz? The man will not be at rest till he hath finished the thing this day.
If the word once wound thee that it singles thee out from the herd, there is hope's thou Mayest be hunted down as Naomi said of Boaz? The man will not be At rest till he hath finished the thing this day.
cs dt n1 a-acp vvd pno21 cst pn31 vvz pno21 av p-acp dt vvn, a-acp vbz n2 pns21 vm2 vbi vvn a-acp p-acp np1 vvd pp-f np1? dt n1 vmb xx vbi p-acp n1 c-acp pns31 vhz vvn dt n1 d n1.
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But as long as you can heard together after a Sermon, the work will never forward with you:
But as long as you can herd together After a Sermon, the work will never forward with you:
cc-acp p-acp j c-acp pn22 vmb vvn av p-acp dt n1, dt n1 vmb av-x av-j p-acp pn22:
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1039
was ever happy match made without private conference to get acquaintance and to settle the affections;
was ever happy match made without private conference to get acquaintance and to settle the affections;
vbds av j n1 vvn p-acp j n1 pc-acp vvi n1 cc pc-acp vvi dt n2;
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we listen to hear the voice of the Bridgroom with you under the canopy, this would make us rejoyce indeed.
we listen to hear the voice of the Bridegroom with you under the canopy, this would make us rejoice indeed.
pns12 vvb pc-acp vvi dt n1 pp-f dt n1 p-acp pn22 p-acp dt n1, d vmd vvi pno12 vvi av.
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1041
Alas Christians we do not preach before you but to you.
Alas Christians we do not preach before you but to you.
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It is not for you after a Sermon to say, what we have said, or done or how,
It is not for you After a Sermon to say, what we have said, or done or how,
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1043
but what you intend to doe, we preach not for approbation but for an Answer.
but what you intend to do, we preach not for approbation but for an Answer.
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1044
What availeth it us to have you cry us up here and curse us in Hell, you might find something else to do after a Sermon more proper and immediate work for you,
What availeth it us to have you cry us up Here and curse us in Hell, you might find something Else to do After a Sermon more proper and immediate work for you,
q-crq vvz pn31 pno12 pc-acp vhi pn22 vvb pno12 a-acp av cc vvb pno12 p-acp n1, pn22 vmd vvi pi av pc-acp vdi p-acp dt n1 av-dc j cc j n1 p-acp pn22,
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1045
then to say what you think of the Minister.
then to say what you think of the Minister.
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1046
The woman thought she had obliged Christ much by giving so large a testimony of his doctrine, as to say:
The woman Thought she had obliged christ much by giving so large a testimony of his Doctrine, as to say:
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1047
Blessed is the Womb that bare thee, and the Paps that gave thee suck. Blessed is the Womb that bore thee, and the Paps that gave thee suck.
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1048
And she said no more then what was true and just for Christ, yet he returnes her an answer wherein he insinuates what would better have becommed her to looke after, Blessed are they that hear the word of God and keepe it.
And she said no more then what was true and just for christ, yet he returns her an answer wherein he insinuates what would better have becomed her to look After, Blessed Are they that hear the word of God and keep it.
cc pns31 vvd dx dc cs r-crq vbds j cc j p-acp np1, av pns31 n2 po31 dt n1 c-crq pns31 vvz r-crq vmd av-j vhi vvn pno31 pc-acp vvi a-acp, vvn vbr pns32 cst vvb dt n1 pp-f np1 cc vvi pn31.
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1049
The poorest Sermon that you can hear, hath more in it I doubt then you will doe, The Sermon that is not worth your writing, will be worth your accounting for.
The Poorest Sermon that you can hear, hath more in it I doubt then you will do, The Sermon that is not worth your writing, will be worth your accounting for.
dt js n1 cst pn22 vmb vvi, vhz dc p-acp pn31 pns11 vvb cs pn22 vmb vdi, dt n1 cst vbz xx j po22 n-vvg, vmb vbi j po22 vvg p-acp.
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1050
It is good if the word be repeated in your houses, but it never workes till it singles you out and gets you into your closets.
It is good if the word be repeated in your houses, but it never works till it singles you out and gets you into your closets.
pn31 vbz j cs dt n1 vbb vvn p-acp po22 n2, cc-acp pn31 av-x vvz c-acp pn31 vvz pn22 av cc vvz pn22 p-acp po22 n2.
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1051
Make use therefore of this direction, observe wherein God strikes you at a Sermon, and take good notice of it.
Make use Therefore of this direction, observe wherein God strikes you At a Sermon, and take good notice of it.
n1 vvb av pp-f d n1, vvb c-crq np1 vvz pn22 p-acp dt n1, cc vvb j n1 pp-f pn31.
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1052
4. If one sin be discovered, search to the bottome of it.
4. If one since be discovered, search to the bottom of it.
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1053
There is a nest within whe e this is at the mouth, some one sin is discovered to thee, which thou art checked for and convinced of,
There is a nest within when e this is At the Mouth, Some one since is discovered to thee, which thou art checked for and convinced of,
pc-acp vbz dt n1 p-acp c-crq sy d vbz p-acp dt n1, d crd n1 vbz vvn p-acp pno21, r-crq pns21 vb2r vvn p-acp cc vvd pp-f,
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but it is not a matter of one sin that thou art to deal in;
but it is not a matter of one since that thou art to deal in;
cc-acp pn31 vbz xx dt n1 pp-f crd n1 cst pns21 vb2r pc-acp vvi p-acp;
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1055
If this was the word that was so bad, or this the action that was so unreasonable, what is the heart within that bred and brought forth this word and action;
If this was the word that was so bad, or this the actium that was so unreasonable, what is the heart within that bred and brought forth this word and actium;
cs d vbds dt n1 cst vbds av j, cc d dt n1 cst vbds av j, r-crq vbz dt n1 p-acp d vvn cc vvd av d n1 cc n1;
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1056
Out of the abundance of the heart the mouth speaketh. There is worse within all along. Out of the abundance of the heart the Mouth speaks. There is Worse within all along.
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1057
O what an heart hast thou that would send forth such an unclean filthy word; what an heart hast thou that would let thee lye!
O what an heart hast thou that would send forth such an unclean filthy word; what an heart hast thou that would let thee lie!
sy r-crq dt n1 vh2 pns21 cst vmd vvi av d dt j j n1; r-crq dt n1 vh2 pns21 cst vmd vvi pno21 vvi!
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1058
What an heart hast thou, that would let thee sin thus quietly! live thus long without duties!
What an heart hast thou, that would let thee since thus quietly! live thus long without duties!
q-crq dt n1 vh2 pns21, cst vmd vvi pno21 n1 av av-jn! vvb av av-j p-acp n2!
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1059
let thee do on this fashion and let thee sleepe quietly at night after all;
let thee doe on this fashion and let thee sleep quietly At night After all;
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1060
Paul when God opened his eies, he saw the Law was spirituall but he was carnall, sold under sin, a sad thing when a man sees this true of himself, (as it is said in this scripture famous Mr. Dod first saw himself) this every sin thou art convinced of may be driven up into, & the work never goes on to purpose til it be so: Paul when God opened his eyes, he saw the Law was spiritual but he was carnal, sold under since, a sad thing when a man sees this true of himself, (as it is said in this scripture famous Mr. Dod First saw himself) this every since thou art convinced of may be driven up into, & the work never Goes on to purpose till it be so:
np1 c-crq np1 vvd po31 n2, pns31 vvd dt n1 vbds j p-acp pns31 vbds j, vvn p-acp n1, dt j n1 c-crq dt n1 vvz d j pp-f px31, (c-acp pn31 vbz vvn p-acp d n1 j n1 fw-mi ord vvd px31) d d n1 pns21 vb2r vvn pp-f vmb vbi vvn a-acp p-acp, cc dt n1 av-x vvz a-acp p-acp n1 c-acp pn31 vbb av:
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1061
alas no sin lies single an a carnal hart. This one thou seest, but it hath fellows, labour to find the rest out.
alas no since lies single an a carnal heart. This one thou See, but it hath Fellows, labour to find the rest out.
uh uh-dx n1 vvz j cs dt j n1. d crd pns21 vv2, cc-acp pn31 vhz n2, vvb pc-acp vvi dt n1 av.
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1062
By one sin labour to find out the sin and disease of nature, or thou wilt never be throughly cured.
By one since labour to find out the since and disease of nature, or thou wilt never be thoroughly cured.
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1063
5. Beg of God to humb le thee and to change thy heart, move now thou art doing, for a totall change.
5. Beg of God to Humb le thee and to change thy heart, move now thou art doing, for a total change.
crd vvb pp-f np1 p-acp n1 zz pno21 cc p-acp vvi po21 n1, vvb av pns21 vb2r vdg, p-acp dt j n1.
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1064
They that are in Christ must be new creatures, Old things are past away, all things are become new.
They that Are in christ must be new creatures, Old things Are passed away, all things Are become new.
pns32 cst vbr p-acp np1 vmb vbi j n2, j n2 vbr vvn av, d n2 vbr vvn j.
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1065
Resolve upon it, the Old heart will never do better the Old heart will not serve, thou canst never get through to Heaven with the Old Heart:
Resolve upon it, the Old heart will never do better the Old heart will not serve, thou Canst never get through to Heaven with the Old Heart:
vvb p-acp pn31, dt j n1 vmb av-x vdi vvi dt j n1 vmb xx vvi, pns21 vm2 av-x vvi p-acp p-acp n1 p-acp dt j n1:
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1066
A man that will repair an Old ruinous house, he knows not what he enters on, he may be at more charges, and it neither handsome, nor.
A man that will repair an Old ruinous house, he knows not what he enters on, he may be At more charges, and it neither handsome, nor.
dt n1 cst vmb vvi dt j j n1, pns31 vvz xx r-crq pns31 vvz a-acp, pns31 vmb vbi p-acp dc n2, cc pn31 av-d j, ccx.
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1067
safe, but still some peice out of Order, a meet patcht businesse for a while. It were better to pull down the Old one, and build all new:
safe, but still Some piece out of Order, a meet patched business for a while. It were better to pull down the Old one, and built all new:
j, cc-acp av d n1 av pp-f n1, dt j j-vvn n1 p-acp dt n1. pn31 vbdr jc pc-acp vvi a-acp dt j pi, cc vvi d j:
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1068
never think to leave only, such and such a sin;
never think to leave only, such and such a since;
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1069
but beg of God to put another principle into your heart, and you will find your self more easy for Duties and your standing will be much more likely.
but beg of God to put Another principle into your heart, and you will find your self more easy for Duties and your standing will be much more likely.
cc-acp vvb pp-f np1 pc-acp vvi j-jn n1 p-acp po22 n1, cc pn22 vmb vvi po22 n1 av-dc j p-acp n2 cc po22 n-vvg vmb vbi av-d av-dc j.
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1070
That promise of God giving a new heart and a new spirit, and, writing the Law in the Heart. That promise of God giving a new heart and a new Spirit, and, writing the Law in the Heart.
cst n1 pp-f np1 vvg dt j n1 cc dt j n1, cc, vvg dt n1 p-acp dt n1.
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1071
Lay that upon thy heart, and beg of God to work it on thee or thou canst never make any thing of it.
Lay that upon thy heart, and beg of God to work it on thee or thou Canst never make any thing of it.
vvd cst p-acp po21 n1, cc vvb pp-f np1 pc-acp vvi pn31 p-acp pno21 cc pns21 vm2 av-x vvi d n1 pp-f pn31.
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1072
God hath promised upon your turning at his reproofe, to powre forth his spirit upon you.
God hath promised upon your turning At his reproof, to pour forth his Spirit upon you.
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1073
Move for that or you do nothing. 6. Make choice of good company, The very Heathen could say.
Move for that or you do nothing. 6. Make choice of good company, The very Heathen could say.
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1074
How can he be a good man that doth not hate bad company? David saies. How can he be a good man that does not hate bad company? David Says.
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1075
Depart from me ye workers of iniquity. For I will keep the commandements of my God. Depart from me you workers of iniquity. For I will keep the Commandments of my God.
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1076
I have work to doe which I cannot do in your company: Therefore depart from me.
I have work to do which I cannot do in your company: Therefore depart from me.
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1077
Paul as soone as he was converted assayed to joine himselfe to the people of God still wherever he came. Paul as soon as he was converted assayed to join himself to the people of God still wherever he Come.
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1078
Let those that fear thee turn in unto me, and I am a companion of all those that fear thee. Let those that Fear thee turn in unto me, and I am a Companion of all those that Fear thee.
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1079
This is the way to do well, good company if the motion be weak will ripen, nourish, and help it on.
This is the Way to do well, good company if the motion be weak will ripen, nourish, and help it on.
d vbz dt n1 pc-acp vdi av, j n1 cs dt n1 vbb j vmb vvi, vvb, cc vvb pn31 a-acp.
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1080
Bad company, if it be strong are able to smother it. He must be a strong Christian indeed that looses nothing in bad company.
Bad company, if it be strong Are able to smother it. He must be a strong Christian indeed that looses nothing in bad company.
j n1, cs pn31 vbb j vbr j pc-acp vvi pn31. pns31 vmb vbi dt j njp av cst vvz pix p-acp j n1.
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1081
It was Chrysostomes saying, that bad company after a Sermon was like turning Savine into a Garden as soon as it was made, and Dr. Prestons that ill company after a good Motion is like continuall dropping on a firebrand.
It was Chrysostomes saying, that bad company After a Sermon was like turning Savine into a Garden as soon as it was made, and Dr. Prestons that ill company After a good Motion is like continual dropping on a firebrand.
pn31 vbds npg1 vvg, cst j n1 p-acp dt n1 vbds av-j vvg n1 p-acp dt n1 c-acp av c-acp pn31 vbds vvn, cc n1 npg1 cst j-jn n1 p-acp dt j n1 vbz av-j j vvg p-acp dt n1.
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1082
Alas, filthie, frothie, worldly, wicked talke, (and wicked men have no better for us) corrupt the soul,
Alas, filthy, frothy, worldly, wicked talk, (and wicked men have no better for us) corrupt the soul,
uh, j, j, j, j n1, (cc j n2 vhb dx jc p-acp pno12) vvb dt n1,
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1083
and may make you the worse for it a great while. (And woe to you by the way,
and may make you the Worse for it a great while. (And woe to you by the Way,
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1084
when godly men cannot keep company with, you for fear of infection, cannot be with you but they lose by you) if you would do well, join your selves to those that fear God.
when godly men cannot keep company with, you for Fear of infection, cannot be with you but they loose by you) if you would do well, join your selves to those that Fear God.
c-crq j n2 vmbx vvi n1 p-acp, pn22 p-acp n1 pp-f n1, vmbx vbi p-acp pn22 cc-acp pns32 vvb p-acp pn22) cs pn22 vmd vdi av, vvb po22 n2 p-acp d cst vvb np1.
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1085
Many never get over this temptation; startled they are, but they know not now to forsake their Old companions;
Many never get over this temptation; startled they Are, but they know not now to forsake their Old Sodales;
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1086
If they crossed them, and they were faln out, they could avoid them: but it is hard to forsake any whom we are not wholly faln out with;
If they crossed them, and they were fallen out, they could avoid them: but it is hard to forsake any whom we Are not wholly fallen out with;
cs pns32 vvd pno32, cc pns32 vbdr vvn av, pns32 vmd vvi pno32: cc-acp pn31 vbz j pc-acp vvi d r-crq pns12 vbr xx av-jn vvn av p-acp;
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1087
and as hard it is to fall out with them for Gods sake, or else you might soon be out with them, we can do that for a lusts sake, which we know not how to do for Gods sake. But make thou this step further, thou wilt find much advantage from it, have no needless familiarity with them that are wicked:
and as hard it is to fallen out with them for God's sake, or Else you might soon be out with them, we can do that for a Lustiest sake, which we know not how to do for God's sake. But make thou this step further, thou wilt find much advantage from it, have no needless familiarity with them that Are wicked:
cc c-acp av-j pn31 vbz pc-acp vvi av p-acp pno32 p-acp npg1 n1, cc av pn22 vmd av vbi av p-acp pno32, pns12 vmb vdi d p-acp dt n2 n1, r-crq pns12 vvb xx c-crq pc-acp vdi p-acp ng1 n1. p-acp vvi pns21 d n1 av-jc, pns21 vm2 vvi d n1 p-acp pn31, vhb dx j n1 p-acp pno32 cst vbr j:
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1088
Intimate societie with wicked men, is hardlie consistent with the practise of Grace.
Intimate society with wicked men, is hardly consistent with the practice of Grace.
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Our Saviour tells us, we must hate Father, and Mother, and Brother, and Friends, for Christs sake, Therefore this should not seeme strange or grievous unto thee to forsake a wicked associate, who is but Obtruded upon thee by the Devill on purpose to keep possession for him and to be a snare to thee:
Our Saviour tells us, we must hate Father, and Mother, and Brother, and Friends, for Christ sake, Therefore this should not seem strange or grievous unto thee to forsake a wicked associate, who is but Obtruded upon thee by the devil on purpose to keep possession for him and to be a snare to thee:
po12 n1 vvz pno12, pns12 vmb vvi n1, cc n1, cc n1, cc n2, p-acp npg1 n1, av d vmd xx vvi j cc j p-acp pno21 pc-acp vvi dt j n1, r-crq vbz cc-acp vvd p-acp pno21 p-acp dt n1 p-acp n1 pc-acp vvi n1 p-acp pno31 cc pc-acp vbi dt n1 p-acp pno21:
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good companie is both a mark and a meanes of thy being a good man, the man may be known by his companion both to himself and others, that is not known exactlie by any thing remarkable as from himself;
good company is both a mark and a means of thy being a good man, the man may be known by his Companion both to himself and Others, that is not known exactly by any thing remarkable as from himself;
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And so a man that shall pretend he loves not the Alehouse, nor loves not drink, And so a man that shall pretend he loves not the Alehouse, nor loves not drink,
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but company drawes him, to me it is as odious to love drunken company as to love drink, for what can he love such company for!
but company draws him, to me it is as odious to love drunken company as to love drink, for what can he love such company for!
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It is one lust to love drink, another to love companie, That he loves to sin by, these to sin with, He satisfies his fleshly appetite with that and his carnall fancy and delight with these. But if such a man do not perfectly know his own state, let him look on his company,
It is one lust to love drink, Another to love company, That he loves to sin by, these to sin with, He Satisfies his fleshly appetite with that and his carnal fancy and delight with these. But if such a man do not perfectly know his own state, let him look on his company,
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and see if he know what they are, and then he may know himself.
and see if he know what they Are, and then he may know himself.
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And therefore I would put these companions amongst his marks, and signs to try his state by,
And Therefore I would put these Sodales among his marks, and Signs to try his state by,
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And say these drunken idle companions are the marks of the present damnable estate of this mans soul.
And say these drunken idle Sodales Are the marks of the present damnable estate of this men soul.
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For whatever wickedness there is in any of them, the lively habits of it are in his soul.
For whatever wickedness there is in any of them, the lively habits of it Are in his soul.
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He is of the same kind, it is likenesse that makes persons love. There is a good likeing, or no disliking of those vilenesses, the worst amongst them,
He is of the same kind, it is likeness that makes Persons love. There is a good liking, or no disliking of those vilenesses, the worst among them,
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or you could not out of choice affect their company.
or you could not out of choice affect their company.
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One may know your temper that such as these can be endured by you, & upon the early motion of changing your course, you must change your company or it will not be:
One may know your temper that such as these can be endured by you, & upon the early motion of changing your course, you must change your company or it will not be:
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you can not keep your old company, and go on this way, nor lightly take better company and not be much furthered in it.
you can not keep your old company, and go on this Way, nor lightly take better company and not be much furthered in it.
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7. Fall upon the present work.
7. Fallen upon the present work.
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The sin you are convinced of, labour to begin in striving against that very sin, and the duty you have neglected; now set about it.
The since you Are convinced of, labour to begin in striving against that very since, and the duty you have neglected; now Set about it.
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Put away lying, and let him that hath stoln steal no more, lie no more, swear no more, be idle no more, drink no more, neglect duty no more, you must begin with somewhat let it appear you are changed by forsaking these sins at present that are next,Put away lying, and let him that hath stolen steal no more, lie no more, swear no more, be idle no more, drink no more, neglect duty no more, you must begin with somewhat let it appear you Are changed by forsaking these Sins At present that Are next,
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and so forward every sin that you meet with.
and so forward every since that you meet with.
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Try the assistance which God will give you in opposing these sins that are next at hand.
Try the assistance which God will give you in opposing these Sins that Are next At hand.
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Suffer not thy self in any sin thou meetest, because thou hast a greater to overcome, the spoyl of this may strengthen thy Force against that Other,
Suffer not thy self in any since thou meetest, Because thou hast a greater to overcome, the spoil of this may strengthen thy Force against that Other,
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but be doing, gathering up Forces, clearing the coast as you goe, how low soever you take up at first be doing till greater businesse comes.
but be doing, gathering up Forces, clearing the coast as you go, how low soever you take up At First be doing till greater business comes.
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This may be but little but it may begin a great deal and so be a great thing:
This may be but little but it may begin a great deal and so be a great thing:
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loose not thy heart in expectation of some one adversary, but try the next idle thought Or customary bad word,
lose not thy heart in expectation of Some one adversary, but try the next idle Thought Or customary bad word,
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Or family duty, Or instructing thy Children, enter with the next thou meetest, And so
Or family duty, Or instructing thy Children, enter with the next thou meetest, And so
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8. Delay not your resolutions. This is the Devils last cast, when he sees he can carry it no other way, he will get you to delay your changing a while.
8. delay not your resolutions. This is the Devils last cast, when he sees he can carry it not other Way, he will get you to Delay your changing a while.
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But beware of this thing, the device is to get thee off the present heat that is on thy Soul,
But beware of this thing, the device is to get thee off the present heat that is on thy Soul,
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and then the matter would dy in thee;
and then the matter would die in thee;
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We are not ignorant of his devices, If thou art resolved Make hast and delay not to keep his Commandements, Let the dead bury the dead, saies Christ but follow thou me. Before that should hinder thy following Christ, let the dead lie unburied till the dead could do it.
We Are not ignorant of his devices, If thou art resolved Make haste and Delay not to keep his commandments, Let the dead bury the dead, Says christ but follow thou me. Before that should hinder thy following christ, let the dead lie unburied till the dead could do it.
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Christ and the soul must be saved first. No business comparable to this business, whatever it is, it must give place to this.
christ and the soul must be saved First. No business comparable to this business, whatever it is, it must give place to this.
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Matthew as soone as Christ spoke to him, to follow him, He rose and left all to follow him. Matthew as soon as christ spoke to him, to follow him, He rose and left all to follow him.
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Alas doe not think of repenting, and not of repenting now. Doe not say when such an affliction is over, such a wordly business dispatched I will mend.
Alas do not think of repenting, and not of repenting now. Do not say when such an affliction is over, such a wordly business dispatched I will mend.
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No this is not the way set upon the duty in the first place, this is the way to have thy worldly business easilyest, and best expedited for thee.
No this is not the Way Set upon the duty in the First place, this is the Way to have thy worldly business easilyest, and best expedited for thee.
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Doe not say thou art too young? thou may happen never live to be Old. A young man may have a short life, and eternall damnation.
Do not say thou art too young? thou may happen never live to be Old. A young man may have a short life, and Eternal damnation.
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And therefore looke about you, delay not, To day if you will hear his voice, harden not your hearts.
And Therefore look about you, Delay not, To day if you will hear his voice, harden not your hearts.
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Abraham got up early in the morning though it was to sacrifice his dearest and only Son,Abraham god up early in the morning though it was to sacrifice his dearest and only Son,
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and is the day farr on before thou can be got forward to the altar with thy darling lust doth spend thy time as the Levite did for the first days, spend the morning so long till it be too late to goe that night.
and is the day Far on before thou can be god forward to the altar with thy darling lust does spend thy time as the Levite did for the First days, spend the morning so long till it be too late to go that night.
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Thou must break through all delays: Better go early in the morning then late at night. Thou must break through all delays: Better go early in the morning then late At night.
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May thy heart say to thee as was hinted to the Levite, Let the duty alone to night it is but a peice of a day, begin a week with it.
May thy heart say to thee as was hinted to the Levite, Let the duty alone to night it is but a piece of a day, begin a Week with it.
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Take up these things when thou mayest have a full time to consider them.
Take up these things when thou Mayest have a full time to Consider them.
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Alas beware of the design, there wil be as much to hinder to morrow as is to day,
Alas beware of the Design, there will be as much to hinder to morrow as is to day,
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And therefore it is better to go late to night then late to morrow night, for still the refreshment in the morning must put it late if thou stayest till another morning.
And Therefore it is better to go late to night then late to morrow night, for still the refreshment in the morning must put it late if thou stayest till Another morning.
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Thou must never think to embrace Christ, if thou wilt do it at such a time when nothing else shall offer it selfe to be entertained beside.
Thou must never think to embrace christ, if thou wilt do it At such a time when nothing Else shall offer it self to be entertained beside.
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Thou must break through some difficulties, make some other matters, stay to shew thy sincere preferring Christ above all, delay it now, Thou shalt have as much in the way the next day,
Thou must break through Some difficulties, make Some other matters, stay to show thy sincere preferring christ above all, Delay it now, Thou shalt have as much in the Way the next day,
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and thy heart lesse disposed to stand for it.
and thy heart less disposed to stand for it.
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The design is to loose and put off the present heat, and then a small occasion will do well enough with thee,
The Design is to lose and put off the present heat, and then a small occasion will do well enough with thee,
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And therefore oh that while thou lingerest as Lot did when he was to go out of Sodom, the Angell of the Lord would lay his hand on thee (the Lord being merciful to thee) and lead thee out of this wretched condition before the fire and brimstone be about thy ears.
And Therefore o that while thou lingerest as Lot did when he was to go out of Sodom, the Angel of the Lord would lay his hand on thee (the Lord being merciful to thee) and led thee out of this wretched condition before the fire and brimstone be about thy ears.
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I have now done with what I shall say at this time to the unconverted sinner, I have said what the Lord hath stored me with, both by way of motive and direction for the recovering of thee that yet there might be some hopes of thee. I shall say no more at present, thou hast the same things now transmitted to thee that thou mayest look over them again and again, and consider of them.
I have now done with what I shall say At this time to the unconverted sinner, I have said what the Lord hath stored me with, both by Way of motive and direction for the recovering of thee that yet there might be Some hope's of thee. I shall say no more At present, thou hast the same things now transmitted to thee that thou Mayest look over them again and again, and Consider of them.
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It may be you and I may live to deal of this business again in other words to the same purpose,
It may be you and I may live to deal of this business again in other words to the same purpose,
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but salvation can be had upon no other terms but your conversion.
but salvation can be had upon no other terms but your conversion.
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And if after all that is said nothing abide with thee, God knows where and how sad Our last parting may be,
And if After all that is said nothing abide with thee, God knows where and how sad Our last parting may be,
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But I must needs pray and hope that God wil save you from your Lot, (according to Ps. 49.14 15.) as judging your impenitent state an hopeless, a desperate, and wretched estate.
But I must needs pray and hope that God will save you from your Lot, (according to Ps. 49.14 15.) as judging your impenitent state an hopeless, a desperate, and wretched estate.
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If your delights in the world hinder these serious thoughts of yours, and strengthen your impenitency, I must needs pray as the Psalmist, Deliver me, O Lord, from the men of this World who have a few vanishing smoaking trifles for their Portion in this life, and have a dreadful portion of Fire and wrath remaining for them in the life to come.
If your delights in the world hinder these serious thoughts of yours, and strengthen your impenitency, I must needs pray as the Psalmist, Deliver me, Oh Lord, from the men of this World who have a few vanishing smoking trifles for their Portion in this life, and have a dreadful portion of Fire and wrath remaining for them in the life to come.
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We have thus done with the improvement of this poynt to the ungodly, in all the 3 heads forementioned.
We have thus done with the improvement of this point to the ungodly, in all the 3 Heads forementioned.
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CAP. IX. The Observation improved to the Godly, in respect of Peace and Comfort, and that to such as are but setting out towards God:
CAP. IX. The Observation improved to the Godly, in respect of Peace and Comfort, and that to such as Are but setting out towards God:
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following their Fears and Scruples, and clearing up their hopes unto them.
following their Fears and Scruples, and clearing up their hope's unto them.
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WE shall endeavour to improve this Doctrine to another sort, Viz. To those that fear God;
WE shall endeavour to improve this Doctrine to Another sort, Viz. To those that Fear God;
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and it is to press them to the duty of the Doctrine, and that is to take notice of the hopes that God hath left them, about the severall states which they may find themselves in,
and it is to press them to the duty of the Doctrine, and that is to take notice of the hope's that God hath left them, about the several states which they may find themselves in,
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and may be apt to think their Condition little otherwise then desperate: beware of despairing, where God hath left You hopes;
and may be apt to think their Condition little otherwise then desperate: beware of despairing, where God hath left You hope's;
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do not shut up Your selves, when God hath yet left You a way out, [ and that 1. In respect of Peace and Comfort. 2. Of sin. 3. Of Affliction. ] 1. In respect of Comfort: and this,
do not shut up Your selves, when God hath yet left You a Way out, [ and that 1. In respect of Peace and Comfort. 2. Of since. 3. Of Affliction. ] 1. In respect of Comfort: and this,
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1. To Souls that are but begining towards God (For we shall desire to take the Work before us,
1. To Souls that Are but beginning towards God (For we shall desire to take the Work before us,
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and leave none out, which God would have us to speak unto.) You begin to be startled,
and leave none out, which God would have us to speak unto.) You begin to be startled,
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and the old life will serve no longer, The time past suffices, (as the Apostle speaks) You have sinned long enough, You will have no more of it You think it is time to come in,
and the old life will serve no longer, The time past Suffices, (as the Apostle speaks) You have sinned long enough, You will have no more of it You think it is time to come in,
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if it be not too sate, You have had enough, if not too much in the way of sin:
if it be not too sat, You have had enough, if not too much in the Way of since:
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but You begin now to be affraid, least You are the first that shall come too late:
but You begin now to be afraid, lest You Are the First that shall come too late:
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You think of turning, but are afraid You shall not now be received. This is an ordinary temper of persons that begin to look towards Heaven. Why?
You think of turning, but Are afraid You shall not now be received. This is an ordinary temper of Persons that begin to look towards Heaven. Why?
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1. Consider here is a great change in Your mind, erewhile You could hope for Heaven;
1. Consider Here is a great change in Your mind, erewhile You could hope for Heaven;
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though you lived in sin, and now You cannot hope for it, though You forsake sin.
though you lived in since, and now You cannot hope for it, though You forsake since.
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Then You had so much hope, and saw so much Mercie in God that You left him neither Truth nor Justice,
Then You had so much hope, and saw so much Mercy in God that You left him neither Truth nor justice,
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and now You look so altogether at Justice, that You leave him neither Truth nor Mercy.
and now You look so altogether At justice, that You leave him neither Truth nor Mercy.
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Alas, this is the malice of Satan, and the crossness of Nature.
Alas, this is the malice of Satan, and the crossness of Nature.
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The Devill would hurrie thee into another extream, but the Mean between these two is the right.
The devil would hurry thee into Another extreme, but the Mean between these two is the right.
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Sinners should not hope, nor Penitents despair:
Sinners should not hope, nor Penitents despair:
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thy base heart would have no hope, unless such an one as would let thee sin too;
thy base heart would have no hope, unless such an one as would let thee since too;
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As if because thy false hope is routed, in anger thou wilt now have none. And for Satan see his hand:
As if Because thy false hope is routed, in anger thou wilt now have none. And for Satan see his hand:
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A long time when we perswaded for peace You were not willing, now You are willing, he would perswade You, God is not willing. The truth is, he is not willing the Match should go forward, and all his design is to break it;
A long time when we persuaded for peace You were not willing, now You Are willing, he would persuade You, God is not willing. The truth is, he is not willing the Match should go forward, and all his Design is to break it;
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but if You knew You humoured Corruption, and gratified Satan in nursing these thoughts, I think you would beware of them,
but if You knew You humoured Corruption, and gratified Satan in nursing these thoughts, I think you would beware of them,
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and look on them otherwise then You do. But
and look on them otherwise then You do. But
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2. There is no question in the World but God is willing, if You be willing:
2. There is no question in the World but God is willing, if You be willing:
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God will receive You, if You come in, Penitents shall find Mercie.
God will receive You, if You come in, Penitents shall find Mercy.
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That you have no cause to doubt of Gods shewing Mercie on you, upon your coming in, take these Demonstrations of it.
That you have no cause to doubt of God's showing Mercy on you, upon your coming in, take these Demonstrations of it.
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1. His solemn Word and Oath is gone out upon it.
1. His solemn Word and Oath is gone out upon it.
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Leave your base Companie, part with every base thing, come out from the way you are in, and I will receive you; Leave your base Company, part with every base thing, come out from the Way you Are in, and I will receive you;
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nay, he swears, As I live I desire not the Death of the wicked, but rather that he should repent, and live. And Christ saies, That those that come to him he will in no wise cast out.
nay, he swears, As I live I desire not the Death of the wicked, but rather that he should Repent, and live. And christ Says, That those that come to him he will in no wise cast out.
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In no wise ] he will make no fraudulent distinctions to evade his Promise, he will not do it upon any terms, in any case;
In no wise ] he will make no fraudulent Distinctions to evade his Promise, he will not do it upon any terms, in any case;
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now thou saiest, the Lord will not receive thee: How darest thou say so? When the Lord saies, he will receive thee.
now thou Sayest, the Lord will not receive thee: How Darest thou say so? When the Lord Says, he will receive thee.
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Thou saiest, thou maiest go in, but alas, Christ wil pass thee by; and Christ saies, He will in no wise do it:
Thou Sayest, thou Mayest go in, but alas, christ will pass thee by; and christ Says, He will in no wise do it:
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Will you not believe Truth it self when he speaks? 2. If Christ should not receive Penitents, what did Christ come into the World for,
Will you not believe Truth it self when he speaks? 2. If christ should not receive Penitents, what did christ come into the World for,
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or send his Ministers for? if Penitents shall not find Mercie, then we must say as the Apostle in another case, Christ died in vain and our Preaching is also vain. or send his Ministers for? if Penitents shall not find Mercy, then we must say as the Apostle in Another case, christ died in vain and our Preaching is also vain.
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This is a faithfull saying, and worthy of all acceptation, That Jesus Christ came into the world to save Sinners. This is a faithful saying, and worthy of all acceptation, That jesus christ Come into the world to save Sinners.
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What was his Incarnation, his life of humiliation, his painfull death for? if penitent Sinners find no benesit by it? Why did he take our Nature on him,
What was his Incarnation, his life of humiliation, his painful death for? if penitent Sinners find no Benefit by it? Why did he take our Nature on him,
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but to pity our Nature? and that we might behold Mercie brought neerer to us,
but to pity our Nature? and that we might behold Mercy brought nearer to us,
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and more like to be laid hold of by us: and he hath employed us Ministers to invite you to come in;
and more like to be laid hold of by us: and he hath employed us Ministers to invite you to come in;
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nay, we are Ambassdors for God, and we entreat you, as though God did beseech you by us, We pray you in Christs stead, to be reconciled unto God, we entreat you in his Name to come in; nay, in his stead:
nay, we Are Ambassdors for God, and we entreat you, as though God did beseech you by us, We pray you in Christ stead, to be reconciled unto God, we entreat you in his Name to come in; nay, in his stead:
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And do you think, that if it were no more then for the comfort of us, to our labours in this work, that he would send us on such an Errand,
And do you think, that if it were no more then for the Comfort of us, to our labours in this work, that he would send us on such an Errand,
cc vdb pn22 vvi, cst cs pn31 vbdr dx dc cs p-acp dt n1 pp-f pno12, p-acp po12 n2 p-acp d n1, cst pns31 vmd vvi pno12 p-acp d dt n1,
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and not stand to what he sends in Ambassage by us? Doth he pray you to be reconciled,
and not stand to what he sends in Ambassage by us? Does he pray you to be reconciled,
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and when you are willing, do you think that he will go back and not be reconciled? Far be it from us, or you to have such a thought of him?
and when you Are willing, do you think that he will go back and not be reconciled? far be it from us, or you to have such a Thought of him?
cc q-crq pn22 vbr j, vdb pn22 vvb cst pns31 vmb vvi av cc xx vbi vvn? j vbb pn31 p-acp pno12, cc pn22 pc-acp vhi d dt n1 pp-f pno31?
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3. His tenders of mercy to them that refuse him, and the mercy he hath shewed to thee in thy former sinfull estate, may make thee believe he is not so scant of Mercie,
3. His tenders of mercy to them that refuse him, and the mercy he hath showed to thee in thy former sinful estate, may make thee believe he is not so scant of Mercy,
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as to have none for thee now thou repentest.
as to have none for thee now thou Repentest.
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Doth he stretch out his hands all the day long to a wicked and gain-saying People, to them that will have none of him? And will he not embrace him that will have him, that desires after him? Doth Christ so lament over Jerusalem, that she would not be gathered, Does he stretch out his hands all the day long to a wicked and gainsaying People, to them that will have none of him? And will he not embrace him that will have him, that Desires After him? Does christ so lament over Jerusalem, that she would not be gathered,
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when he often would have gathered her, and saies, If thou hadst known in this thy day the things that belong to thy peace;
when he often would have gathered her, and Says, If thou Hadst known in this thy day the things that belong to thy peace;
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and brings in this, even thou, even thou rebellious, murtherous Jerusalem, even thou mightst have had Mercie: and brings in this, even thou, even thou rebellious, murderous Jerusalem, even thou Mightest have had Mercy:
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and sadly concludes, that she had out-stood her day;
and sadly concludes, that she had outstood her day;
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and will he not rejoice over one that sees what makes for his peace, and gladly embraces it,
and will he not rejoice over one that sees what makes for his peace, and gladly embraces it,
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and comes in? Do you think he is onlie earnest for them that will not accept of it,
and comes in? Do you think he is only earnest for them that will not accept of it,
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like some of us that have a mind to save our Gift and our Credit too, would offer it earnestly,
like Some of us that have a mind to save our Gift and our Credit too, would offer it earnestly,
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and invite him strongly, if we thought he would not take it, such things are common amongst men:
and invite him strongly, if we Thought he would not take it, such things Are Common among men:
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but certainly the Lord invites none, but those that should find welcome if they would come in:
but Certainly the Lord invites none, but those that should find welcome if they would come in:
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surely if the vilest Sinners are invited to come, Penitents need not doubt of their being received.
surely if the Vilest Sinners Are invited to come, Penitents need not doubt of their being received.
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Besides, thou knowest what Mercies he afforded thee, in the time of thy Ignotance:
Beside, thou Knowest what mercies he afforded thee, in the time of thy Ignotance:
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He may say to thee, I girded thee when thou knewest me not, As he says to Cyrus, Many a Mercy he prepared thee with, that at last his goodnesse might draw thee to repentance,
He may say to thee, I girded thee when thou Knewest me not, As he Says to Cyrus, Many a Mercy he prepared thee with, that At last his Goodness might draw thee to Repentance,
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and will he have no mercie now thou dost repent! It can never be:
and will he have no mercy now thou dost Repent! It can never be:
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If he had intended to flay thee, he might have taken the advantage of the time,
If he had intended to flay thee, he might have taken the advantage of the time,
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when thou wert in enmitie to him, he might have come on thee in thy blindnesse,
when thou Wertenberg in enmity to him, he might have come on thee in thy blindness,
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and have destroyed thee, and have had thee speechlesse; but now to draw thy heart after him, to throw thee off, is the unlikelyest thing that ever was.
and have destroyed thee, and have had thee speechless; but now to draw thy heart After him, to throw thee off, is the unlikeliest thing that ever was.
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Oh no, He that could forbear thee when thou sinnedst, sure will pardon when thou repentest.
O no, He that could forbear thee when thou sinnedst, sure will pardon when thou Repentest.
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His carriage towards others that will not repent, and towards thee while thou wert imponitent, give thee no ground to have hard thoughts of him,
His carriage towards Others that will not Repent, and towards thee while thou Wertenberg imponitent, give thee no ground to have hard thoughts of him,
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as if he should refuse thee upon thy repentance. He doth not use to cast Souls from him, that ever loved him:
as if he should refuse thee upon thy Repentance. He does not use to cast Souls from him, that ever loved him:
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It is not consistent with the Tenor of the Gospell, and his hitherto constant dealings with Sinners in the world, to cast any Souls into Hell, that will hang about him. Most that go into Hell are easilyer shaken off,
It is not consistent with the Tenor of the Gospel, and his hitherto constant dealings with Sinners in the world, to cast any Souls into Hell, that will hang about him. Most that go into Hell Are easilyer shaken off,
pn31 vbz xx j p-acp dt n1 pp-f dt n1, cc po31 av j n2-vvg p-acp n2 p-acp dt n1, p-acp vvd d n2 p-acp n1, d vmb vvi p-acp pno31. np1 cst vvb p-acp n1 vbr av-jc vvn a-acp,
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then thy Soul in this state would be. 4. The greatest of the work is done already, Christ hath paid the price already:
then thy Soul in this state would be. 4. The greatest of the work is done already, christ hath paid the price already:
cs po21 n1 p-acp d n1 vmd vbi. crd dt js pp-f dt n1 vbz vdn av, np1 vhz vvn dt n1 av:
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If Christ were yet to die, thou mightst be more doubtfull, thou mightst think it would hardly be that ever he would come into the World;
If christ were yet to die, thou Mightest be more doubtful, thou Mightest think it would hardly be that ever he would come into the World;
cs np1 vbdr av pc-acp vvi, pns21 vmd2 vbi av-dc j, pns21 vmd2 vvi pn31 vmd av vbi d av pns31 vmd vvi p-acp dt n1;
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for such a (One) as thou, (though that which did bring him when he came, would again bring him if it were to do again) Thou wouldst have made an ill believer under the Law, to have believed in a Christ to come, that art so hard to believe,
for such a (One) as thou, (though that which did bring him when he Come, would again bring him if it were to do again) Thou Wouldst have made an ill believer under the Law, to have believed in a christ to come, that art so hard to believe,
p-acp d dt (crd) c-acp pns21, (cs d r-crq vdd vvi pno31 c-crq pns31 vvd, vmd av vvi pno31 cs pn31 vbdr pc-acp vdi av) pns21 vmd2 vhi vvn dt j-jn n1 p-acp dt n1, pc-acp vhi vvn p-acp dt np1 pc-acp vvi, cst vb2r av j pc-acp vvi,
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now the price is paid, and the Work is compleated and done by him, as it is.
now the price is paid, and the Work is completed and done by him, as it is.
av dt n1 vbz vvn, cc dt n1 vbz vvd cc vdn p-acp pno31, c-acp pn31 vbz.
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It is but now his giving thee a part in his satisfaction, which is a small thing towards the painfull making of it.
It is but now his giving thee a part in his satisfaction, which is a small thing towards the painful making of it.
pn31 vbz p-acp av po31 vvg pno21 dt n1 p-acp po31 n1, r-crq vbz dt j n1 p-acp dt j n-vvg pp-f pn31.
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A part in that full Price he hath laid down, will serve thy turn, which how easie a matter is it for him to bestow on thee, that stuck not at the main, of laying down his life for thee.
A part in that full Price he hath laid down, will serve thy turn, which how easy a matter is it for him to bestow on thee, that stuck not At the main, of laying down his life for thee.
dt n1 p-acp cst j n1 pns31 vhz vvn a-acp, vmb vvi po21 n1, r-crq c-crq j dt n1 vbz pn31 p-acp pno31 pc-acp vvi p-acp pno21, cst vvd xx p-acp dt j, pp-f vvg a-acp po31 n1 p-acp pno21.
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The King was offended that when his Oxen and Fatlings were killed, and all things were ready, that they came not to the Marriage.
The King was offended that when his Oxen and Fatlings were killed, and all things were ready, that they Come not to the Marriage.
dt n1 vbds vvn cst c-crq po31 n2 cc n2 vbdr vvn, cc d n2 vbdr j, cst pns32 vvd xx p-acp dt n1.
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If men should come to their friends to feast with them, when they are not provided, it is some trouble; If men should come to their Friends to feast with them, when they Are not provided, it is Some trouble;
cs n2 vmd vvi p-acp po32 n2 pc-acp vvi p-acp pno32, c-crq pns32 vbr xx vvn, pn31 vbz d n1;
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but when the dinner is provided, and persons are invited, persons provide nothing, but what they would have merrily eaten,
but when the dinner is provided, and Persons Are invited, Persons provide nothing, but what they would have merrily eaten,
cc-acp c-crq dt n1 vbz vvn, cc n2 vbr vvn, n2 vvb pix, cc-acp q-crq pns32 vmd vhi av-j vvn,
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and they take it ill if persons do not come. The Feast is prepared, and God had rather you came then not.
and they take it ill if Persons do not come. The Feast is prepared, and God had rather you Come then not.
cc pns32 vvb pn31 av-jn cs n2 vdb xx vvi. dt n1 vbz vvn, cc np1 vhd av-c pn22 vvd av xx.
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If Christ died for us when we were Enemies, how much more shall we be saved by his life. If christ died for us when we were Enemies, how much more shall we be saved by his life.
cs np1 vvd p-acp pno12 c-crq pns12 vbdr n2, c-crq d dc vmb pns12 vbi vvn p-acp po31 n1.
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If Christ when we were Enemies laid down the Price, now we would be Friends, will he not give us a share in it;
If christ when we were Enemies laid down the Price, now we would be Friends, will he not give us a share in it;
cs np1 c-crq pns12 vbdr n2 vvn a-acp dt n1, av pns12 vmd vbi n2, vmb pns31 xx vvi pno12 dt n1 p-acp pn31;
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shall we not be saved now he is risen, and gone into Heaven, and the worst is over:
shall we not be saved now he is risen, and gone into Heaven, and the worst is over:
vmb pns12 xx vbi vvn av pns31 vbz vvn, cc vvn p-acp n1, cc dt js vbz a-acp:
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No more remains to be done, but giving out shares and portious, in that which is done so fully already.
No more remains to be done, but giving out shares and portious, in that which is done so Fully already.
av-dx av-dc vvz pc-acp vbi vdn, cc-acp vvg av n2 cc j, p-acp d r-crq vbz vdn av av-j av.
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Thou wouldst hardly believe he would come to die for thee, if it were to do now (as certainly he did when he did it, upon as little desert in the Creature as thou canst shew in thy self) if thou canst not believe he will give thee a part in the price he hath paid already.
Thou Wouldst hardly believe he would come to die for thee, if it were to do now (as Certainly he did when he did it, upon as little desert in the Creature as thou Canst show in thy self) if thou Canst not believe he will give thee a part in the price he hath paid already.
pns21 vmd2 av vvi pns31 vmd vvi pc-acp vvi p-acp pno21, cs pn31 vbdr pc-acp vdi av (c-acp av-j pns31 vdd c-crq pns31 vdd pn31, p-acp p-acp j n1 p-acp dt n1 c-acp pns21 vm2 vvi p-acp po21 n1) cs pns21 vm2 xx vvi pns31 vmb vvi pno21 dt n1 p-acp dt n1 pns31 vhz vvn av.
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5. He mightily enjoyns mercy, and exalts it among men, and he enjoyns us to shew mercy after his example. Be mercifull as he is merciful, and forgive as God for Christs sake forgives you.
5. He mightily enjoins mercy, and exalts it among men, and he enjoins us to show mercy After his Exampl. Be merciful as he is merciful, and forgive as God for Christ sake forgives you.
crd pns31 av-j vvz n1, cc vvz pn31 p-acp n2, cc pns31 vvz pno12 pc-acp vvi n1 p-acp po31 n1. vbb j c-acp pns31 vbz j, cc vvb p-acp np1 p-acp npg1 n1 vvz pn22.
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He bids you do nothing in this case, but what he will do the like upon your self if need be.
He bids you do nothing in this case, but what he will do the like upon your self if need be.
pns31 vvz pn22 vdb pix p-acp d n1, cc-acp q-crq pns31 vmb vdi dt av-j p-acp po22 n1 cs n1 vbi.
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The Servant that pulled his Fellow-servant by the Throat, if he had found God such a one, as thou thinkest him to be, he had not been so dashed as he was,
The Servant that pulled his Fellow servant by the Throat, if he had found God such a one, as thou Thinkest him to be, he had not been so dashed as he was,
dt n1 cst vvd po31 n1 p-acp dt n1, cs pns31 vhd vvn np1 d dt pi, c-acp pns21 vv2 pno31 pc-acp vbi, pns31 vhd xx vbn av vvn c-acp pns31 vbds,
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when his Lord called him to account:
when his Lord called him to account:
c-crq po31 n1 vvd pno31 pc-acp vvi:
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He might have said, Why should I forgive him, when thou wilt not forgive me, five hundred Pence with me is as great a Summ to lose,
He might have said, Why should I forgive him, when thou wilt not forgive me, five hundred Pence with me is as great a Sum to loose,
pns31 vmd vhi vvn, q-crq vmd pns11 vvi pno31, c-crq pns21 vm2 xx vvi pno11, crd crd n2 p-acp pno11 vbz p-acp j dt n1 pc-acp vvi,
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as a thousand Talents with thee, if thou wilt have all, I must get what I can in of what is owing me towards paying of thee.
as a thousand Talents with thee, if thou wilt have all, I must get what I can in of what is owing me towards paying of thee.
c-acp dt crd n2 p-acp pno21, cs pns21 vm2 vhi d, pns11 vmb vvi r-crq pns11 vmb p-acp a-acp r-crq vbz vvg pno11 p-acp vvg pp-f pno21.
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But you find the Lord had forgiven the thousand Talents, when he reproves the exaction of the five hundred Pence upon the Brother.
But you find the Lord had forgiven the thousand Talents, when he reproves the exaction of the five hundred Pence upon the Brother.
p-acp pn22 vvb dt n1 vhd vvn dt crd n2, c-crq pns31 vvz dt n1 pp-f dt crd crd n2 p-acp dt n1.
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O this pity is to be found amongst Christians, and it is in resemblance to Christ's pity to Sinners,
O this pity is to be found among Christians, and it is in resemblance to Christ's pity to Sinners,
sy d n1 vbz pc-acp vbi vvn p-acp np1, cc pn31 vbz p-acp n1 p-acp npg1 n1 p-acp n2,
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and yet thou doubtless whether it be in Christ, or no! How odious is unmercifulness amongst men? David was wroth with the man that had done this thing, because he had no pity;
and yet thou doubtless whither it be in christ, or no! How odious is unmercifulness among men? David was wroth with the man that had done this thing, Because he had no pity;
cc av pns21 av-j cs pn31 vbb p-acp np1, cc uh c-crq j vbz n1 p-acp n2? np1 vbds j p-acp dt n1 cst vhd vdn d n1, c-acp pns31 vhd dx n1;
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as if a man, and no pity, was a thing intolerable. as if a man, and no pity, was a thing intolerable.
c-acp cs dt n1, cc dx n1, vbds dt n1 j.
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The Senator that killed the Sparow which flew into his hand for refuge from the Hawk, was condemned to die,
The Senator that killed the Sparrow which flew into his hand for refuge from the Hawk, was condemned to die,
dt n1 cst vvd dt n1 r-crq vvd p-acp po31 n1 p-acp n1 p-acp dt n1, vbds vvn pc-acp vvi,
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as unfit to be a Governour, or to live, that would shew Cruelty to that which flew to him for refuge.
as unfit to be a Governor, or to live, that would show Cruelty to that which flew to him for refuge.
c-acp j pc-acp vbi dt n1, cc pc-acp vvi, cst vmd vvi n1 p-acp d r-crq vvd p-acp pno31 p-acp n1.
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Dost thou fly to Christ pursued by Sin, Satan and thine own Conscience, and dost think, he will slay thee? The Emperour that proclaimed, Who ever would bring in such a Rebell, should have so much money;
Dost thou fly to christ pursued by since, Satan and thine own Conscience, and dost think, he will slay thee? The Emperor that proclaimed, Who ever would bring in such a Rebel, should have so much money;
vd2 pns21 vvi p-acp np1 vvd p-acp n1, np1 cc po21 d n1, cc vd2 vvi, pns31 vmb vvi pno21? dt n1 cst vvd, r-crq av vmd vvi p-acp d dt n1, vmd vhi av d n1;
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The man came in, and demanded the Reward himself, and the Emperour gave it him Can such Nobleness be found amongst the Creatures? and will you think the Lord will not pardon and reward in like manner the Sinner that brings in himself the Rebell unto him.
The man Come in, and demanded the Reward himself, and the Emperor gave it him Can such Nobleness be found among the Creatures? and will you think the Lord will not pardon and reward in like manner the Sinner that brings in himself the Rebel unto him.
dt n1 vvd p-acp, cc vvd dt n1 px31, cc dt n1 vvd pn31 pno31 vmb d n1 vbi vvn p-acp dt n2? cc vmb pn22 vvi dt n1 vmb xx vvi cc vvi p-acp j n1 dt n1 cst vvz p-acp px31 dt n1 p-acp pno31.
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If a man could afford to do thus bountifully, God can much more.
If a man could afford to do thus bountifully, God can much more.
cs dt n1 vmd vvi pc-acp vdi av av-j, np1 vmb av-d av-dc.
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Edward 1. King of England, when a Servant of his on the other side of the River, crossed him in his sport, Edward 1. King of England, when a Servant of his on the other side of the River, crossed him in his sport,
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and he said, he would have rebuked him, if he had him on that side;
and he said, he would have rebuked him, if he had him on that side;
cc pns31 vvd, pns31 vmd vhi vvn pno31, cs pns31 vhd pno31 p-acp d n1;
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the man seemed to set him at defiance in that he was on the other side:
the man seemed to Set him At defiance in that he was on the other side:
dt n1 vvd pc-acp vvi pno31 p-acp n1 p-acp cst pns31 vbds p-acp dt j-jn n1:
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1239
Whereupon he makes his Horse take the River, and ventures his life to revenge himself on him;
Whereupon he makes his Horse take the River, and ventures his life to revenge himself on him;
c-crq pns31 vvz po31 n1 vvi dt n1, cc vvz po31 n1 pc-acp vvi px31 p-acp pno31;
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the man seeing his Rage, never over-ran him, but came and held his Neck to his Sword.
the man seeing his Rage, never overran him, but Come and held his Neck to his Sword.
dt n1 vvg po31 n1, av-x vvd pno31, cc-acp vvd cc vvd po31 n1 p-acp po31 n1.
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This submission of his cooled him, which the River could not, and he put up his Sword and touched him not.
This submission of his cooled him, which the River could not, and he put up his Sword and touched him not.
d n1 pp-f png31 vvd pno31, r-crq dt n1 vmd xx, cc pns31 vvd a-acp po31 n1 cc vvd pno31 xx.
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Satis est prostrasse leoni. And do you think the Father of Mercies, Graciousness, and Goodness, will come so far behind,Satis est prostrasse Leon. And do you think the Father of mercies, Graciousness, and goodness, will come so Far behind,
fw-la fw-la n1 fw-la. cc vdb pn22 vvi dt n1 pp-f n2, n1, cc n1, vmb vvi av av-j a-acp,
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as to slay the Soul that falls down at his Feet, and humbly comes in unto him.
as to slay the Soul that falls down At his Feet, and humbly comes in unto him.
c-acp pc-acp vvi dt n1 cst vvz a-acp p-acp po31 n2, cc av-j vvz p-acp p-acp pno31.
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Certainlie you distrust that in God in the present case, which you would not doubt to obtain from many a man in the like case.
Certainly you distrust that in God in the present case, which you would not doubt to obtain from many a man in the like case.
av-j pn22 vvb cst p-acp np1 p-acp dt j n1, r-crq pn22 vmd xx vvi pc-acp vvi p-acp d dt n1 p-acp dt j n1.
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It is mans Glory (and what not Gods, too!) to pass by a transgression. It is men Glory (and what not God's, too!) to pass by a Transgression.
pn31 vbz ng1 n1 (cc r-crq xx n2, av!) pc-acp vvi p-acp dt n1.
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6. He hath shewed mercy when he hath declared Judgement: and will he not shew mercy when he hath promised mercy!
6. He hath showed mercy when he hath declared Judgement: and will he not show mercy when he hath promised mercy!
crd pns31 vhz vvn n1 c-crq pns31 vhz vvn n1: cc vmb pns31 xx vvi n1 c-crq pns31 vhz vvn n1!
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He said plainly? Yet forty daies and Nineveh shall be over-thrown. Joxah took it absolutelie, thought much it was not over-thrown;
He said plainly? Yet forty days and Nineveh shall be overthrown. Joxah took it absolutely, Thought much it was not overthrown;
pns31 vvd av-j? av crd n2 cc np1 vmb vbi j. np1 vvd pn31 av-j, vvd d pn31 vbds xx j;
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there was a reserve still for repentance, a tacit exception, if they repented not.
there was a reserve still for Repentance, a tacit exception, if they repented not.
pc-acp vbds dt vvb av p-acp n1, dt fw-la n1, cs pns32 vvd xx.
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And do we think when he promises Mercie upon this condition expresly, that he will refuse to shew it? Mercie rejoices against Judgment.
And do we think when he promises Mercy upon this condition expressly, that he will refuse to show it? Mercy rejoices against Judgement.
cc vdb pns12 vvb c-crq pns31 vvz n1 p-acp d n1 av-j, cst pns31 vmb vvi pc-acp vvi pn31? n1 vvz p-acp n1.
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The Penitent hath alwaies such influence on God, that Judgments threatned still must be put by,
The Penitent hath always such influence on God, that Judgments threatened still must be put by,
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if repentance come in, and shall Mercie promised to Repentance be denied? Jonah saw God so inclined to Mercy, that (he saies) he thought it was no going of a Message of Anger from him, to say peremptorily, Wrath should follow his prediction:
if Repentance come in, and shall Mercy promised to Repentance be denied? Jonah saw God so inclined to Mercy, that (he Says) he Thought it was no going of a Message of Anger from him, to say peremptorily, Wrath should follow his prediction:
cs n1 vvb p-acp, cc vmb n1 vvd p-acp n1 vbb vvn? np1 vvd np1 av vvn p-acp n1, cst (pns31 vvz) pns31 vvd pn31 vbds dx n-vvg pp-f dt n1 pp-f n1 p-acp pno31, pc-acp vvi av-j, n1 vmd vvi po31 n1:
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Sure then, if Jonah had been sent of our Message, he would have gone merrily upon it, to shew Mercy to the Penitent;
Sure then, if Jonah had been sent of our Message, he would have gone merrily upon it, to show Mercy to the Penitent;
av-j av, cs np1 vhd vbn vvn pp-f po12 n1, pns31 vmd vhi vvn av-j p-acp pn31, pc-acp vvi n1 p-acp dt j-jn;
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this was a Message of a matter of the right kind, and that which the Lord hath evermore been famous for,
this was a Message of a matter of the right kind, and that which the Lord hath evermore been famous for,
d vbds dt n1 pp-f dt n1 pp-f dt j-jn n1, cc cst r-crq dt n1 vhz av vbn j p-acp,
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and never failed the Messenger in performance of it, and fulfilling according to his word. Mercy breaks forth when Judgments are threatned, upon the tacit condition of repentance;
and never failed the Messenger in performance of it, and fulfilling according to his word. Mercy breaks forth when Judgments Are threatened, upon the tacit condition of Repentance;
cc av-x vvd dt n1 p-acp n1 pp-f pn31, cc vvg p-acp p-acp po31 n1. n1 vvz av c-crq n2 vbr vvn, p-acp dt fw-la n1 pp-f n1;
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can we think Mercy will be denied, where it is expresly promised to the Penitent? Repentance is a thing the Lord hath alwaies so looked at, that he hath abated of a Judgment threatned,
can we think Mercy will be denied, where it is expressly promised to the Penitent? Repentance is a thing the Lord hath always so looked At, that he hath abated of a Judgement threatened,
vmb pns12 vvi n1 vmb vbi vvn, c-crq pn31 vbz av-j vvn p-acp dt j-jn? n1 vbz dt n1 dt n1 vhz av av vvn p-acp, cst pns31 vhz vvn pp-f dt n1 vvd,
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for but the shew of it.
for but the show of it.
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Ahab did but humble himself in Sackcloath, and walked softly, and the Lord shews Elijah this, Ahab did but humble himself in sackcloth, and walked softly, and the Lord shows Elijah this,
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and defers the Judgment for it to his Sons daies Certainly if he had seen Ahab repent in earnest, he that delaied it for a shew, would have taken it quite off for true repentance,
and defers the Judgement for it to his Sons days Certainly if he had seen Ahab Repent in earnest, he that delayed it for a show, would have taken it quite off for true Repentance,
cc vvz dt n1 p-acp pn31 p-acp po31 n2 n2 av-j cs pns31 vhd vvn np1 vvb p-acp n1, pns31 cst vvd pn31 p-acp dt n1, vmd vhi vvn pn31 av a-acp p-acp j n1,
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and would have said, I will not bring this Judgment upon him at all.
and would have said, I will not bring this Judgement upon him At all.
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— O the gratious disposition of God to shew mercy, may encourage the Penitent to hope in his mercy, in this plain case he is in.
— Oh the gracious disposition of God to show mercy, may encourage the Penitent to hope in his mercy, in this plain case he is in.
— uh dt j n1 pp-f np1 pc-acp vvi n1, vmb vvi dt j-jn pc-acp vvi p-acp po31 n1, p-acp d j n1 pns31 vbz p-acp.
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7. Christ Jesus did never refuse any diseased person that came to him, and needed his help, when he was on Earth.
7. christ jesus did never refuse any diseased person that Come to him, and needed his help, when he was on Earth.
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He took on him our Infirmities, and bare our sicknesses. He took on him our Infirmities, and bore our Sicknesses.
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Though this was especially done when he suffered for our sins on the Cross, as you have it applied elsewhere;
Though this was especially done when he suffered for our Sins on the Cross, as you have it applied elsewhere;
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yet in this place, Christ when he saw the sicknesses of our nature, that came on us for sin, in tending to satisfie for sin, he was so pitifull, that he took himself concerned in those pitifull Maladies, he found upon the Nature which he had assumed,
yet in this place, christ when he saw the Sicknesses of our nature, that Come on us for since, in tending to satisfy for since, he was so pitiful, that he took himself concerned in those pitiful Maladies, he found upon the Nature which he had assumed,
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and as fellowfeeling with us took part with us therin, and stirred up his Divine Power for the release of the severall persons so affected.
and as Fellowfeeling with us took part with us therein, and stirred up his Divine Power for the release of the several Persons so affected.
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Now if Christ did never turn back any poor diseased Creature, that came to him with their Bodies,
Now if christ did never turn back any poor diseased Creature, that Come to him with their Bodies,
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but still healed them all, and this further usually began at pardon of sin with all his Patients,
but still healed them all, and this further usually began At pardon of since with all his Patients,
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and healed the Soul into the Bargain, though seldome that was looked for by them.
and healed the Soul into the Bargain, though seldom that was looked for by them.
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Do we think that he will turn off thee, that comest to him with a diseased Soul? and further seekest for pardon of sin in the first and chief, and only place:
Do we think that he will turn off thee, that Comest to him with a diseased Soul? and further Seekest for pardon of since in the First and chief, and only place:
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If Jesus Christ turn a diseased Soul off that comes unto him for Cure, he doth that which he hath said, he will not do;
If jesus christ turn a diseased Soul off that comes unto him for Cure, he does that which he hath said, he will not do;
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nay, I may say, he doth that which he never yet did:
nay, I may say, he does that which he never yet did:
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And further thou findest him much changed from that gratious disposition that he had when he was here.
And further thou Findest him much changed from that gracious disposition that he had when he was Here.
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And sure that can never be.
And sure that can never be.
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He is not on the Throne of Mercy in Heaven, an Advocate with the Father for his, &c. to have less pity and mercy then heretofore he had for poor Sinners.
He is not on the Throne of Mercy in Heaven, an Advocate with the Father for his, etc. to have less pity and mercy then heretofore he had for poor Sinners.
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It is triumphant Mercy now, and therefore what he did before, he will do that, and much more now;
It is triumphant Mercy now, and Therefore what he did before, he will do that, and much more now;
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He ows not a Mite to Justice, he is come through all the Demands, goes to the Father, released from the Grave,
He ows not a Mite to justice, he is come through all the Demands, Goes to the Father, released from the Grave,
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sin having no more to charge upon him, and therefore now he is in his Royalty of Mercy,
since having no more to charge upon him, and Therefore now he is in his Royalty of Mercy,
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and Interest for us, and so sure can want of nothing which ever he shewed of pity to poor Creatures while he was here.
and Interest for us, and so sure can want of nothing which ever he showed of pity to poor Creatures while he was Here.
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Now did he ever do as thou fanciest he will do with thee?
Now did he ever do as thou fanciest he will do with thee?
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8. Will he not shew pity? How come men to shew pity to you? Ministers that see you in trouble that can pity you, their hearts are turned towards you for all your Aversions and untowardness heretofore, upon a change:
8. Will he not show pity? How come men to show pity to you? Ministers that see you in trouble that can pity you, their hearts Are turned towards you for all your Aversions and untowardness heretofore, upon a change:
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You are to them as if you had never rebelled, and never been otherwise.
You Are to them as if you had never rebelled, and never been otherwise.
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In our esteem and affection, we look upon you in unregeneracy, and converted as not the same persons.
In our esteem and affection, we look upon you in unregeneracy, and converted as not the same Persons.
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Our hearts are opened to you upon your coming in;
Our hearts Are opened to you upon your coming in;
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and do you think that we that are but finite, streightned, hard-hearted Creatures, can have so much affection towards you;
and do you think that we that Are but finite, straighteneth, hardhearted Creatures, can have so much affection towards you;
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and God who is infinite in mercy, that is the Fountain of all pity, that he can want favour for you? Sure if the Masters chief Stewards be so kind to you, they have some Intimation from their Master of his good will towards you:
and God who is infinite in mercy, that is the Fountain of all pity, that he can want favour for you? Sure if the Masters chief Stewards be so kind to you, they have Some Intimation from their Master of his good will towards you:
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or they are not so good to be so forward of themselves;
or they Are not so good to be so forward of themselves;
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or sure they do think it is not against their Masters mind, or they durst never shew that favour to you which they do That men should pity you, it is a sign that God then may,
or sure they do think it is not against their Masters mind, or they durst never show that favour to you which they do That men should pity you, it is a Signen that God then may,
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or that he doth pity you in their pity. I will shew mercies to you, that he may have mercy upon you.
or that he does pity you in their pity. I will show Mercies to you, that he may have mercy upon you.
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God shews mercy in making men shew mercy and pity to others in their Distresses.
God shows mercy in making men show mercy and pity to Others in their Distresses.
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When men shew pity, they are set on work b• God, The Lord it is that hath moved their hearts to compassion, or they had been unmoved.
When men show pity, they Are Set on work b• God, The Lord it is that hath moved their hearts to compassion, or they had been unmoved.
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Surely there is something in it, that thy Minister should say to thee as Samuel, As for me, the Lord forbid but that I should pray for you:
Surely there is something in it, that thy Minister should say to thee as Samuel, As for me, the Lord forbid but that I should pray for you:
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nay, the Lord forbid, that I should sin against the Lord in ceasing to pray for you, I should sin if I did it not;
nay, the Lord forbid, that I should sin against the Lord in ceasing to pray for you, I should sin if I did it not;
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nay, further to say, I will teach you the good and the right way, &c. Sure the Lord hath some mercy himself for me,
nay, further to say, I will teach you the good and the right Way, etc. Sure the Lord hath Some mercy himself for me,
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when his Officers have their hearts so sensibly set and inclined towards me:
when his Officers have their hearts so sensibly Set and inclined towards me:
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sure you have high thoughts of us (as much too high, as of him too low.) If you think we could move our own hearts to have any pity towards you,
sure you have high thoughts of us (as much too high, as of him too low.) If you think we could move our own hearts to have any pity towards you,
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or to take any care of you.
or to take any care of you.
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9. Can you be worse then those to whom he hath shewed mercy? O what Sinners Repentance hath brought off!
9. Can you be Worse then those to whom he hath showed mercy? Oh what Sinners Repentance hath brought off!
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The first of the sinning kind as to man is generally believed, were saved: Adam and Eve the Ringleaders of this dangerous course; these escaped.
The First of the sinning kind as to man is generally believed, were saved: Adam and Eve the Ringleaders of this dangerous course; these escaped.
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God put forth a triall of his power upon them.
God put forth a trial of his power upon them.
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The Devill had not the plunder of the first Battell, could not carry it off the Field. Adam and Eve escaped. Thou talkest of great sins.
The devil had not the plunder of the First Battle, could not carry it off the Field. Adam and Eve escaped. Thou talkest of great Sins.
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Alas, what was Davids? what was Manasses? that filled Jerusalem with Murthers, Witchcraft, and what not? that intangled the people in so much sin, that God would not pardon it afterwards,
Alas, what was Davids? what was Manasses? that filled Jerusalem with Murders, Witchcraft, and what not? that entangled the people in so much since, that God would not pardon it afterwards,
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but Plagned the Land for it when he was gone;
but Plagued the Land for it when he was gone;
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yet this Manasseh comes off, and the Lord is entreated of him. What should we say of Mary Magdalen, of the very Jews that Crucified Christ? Saul that persecuted him? If you think he did that only to Paul, did that once which he will do no more;
yet this Manasses comes off, and the Lord is entreated of him. What should we say of Marry Magdalen, of the very jews that crucified christ? Saul that persecuted him? If you think he did that only to Paul, did that once which he will do no more;
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the Text tells you, he did it for a Patern to them which should come after.
the Text tells you, he did it for a Pattern to them which should come After.
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The Lord will shew mercie to as great sinners, as any he hath saved yet, if they repent and come in unto him. The Lord will show mercy to as great Sinners, as any he hath saved yet, if they Repent and come in unto him.
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The Lord hath a design to magnifie the Attribute of his Mercie as much in the work of Redemption,
The Lord hath a Design to magnify the Attribute of his Mercy as much in the work of Redemption,
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as he did the Attribute of his Power in the work of Creation:
as he did the Attribute of his Power in the work of Creation:
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and therefore it is a dangerous thing to talk of great Sins, before infinite Mercy. Consider,
and Therefore it is a dangerous thing to talk of great Sins, before infinite Mercy. Consider,
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if as much Mercy as brought off these Sinners in Scripture, will bring off thee, thou maiest hope:
if as much Mercy as brought off these Sinners in Scripture, will bring off thee, thou Mayest hope:
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for God hath done nothing to any, but he will do the like to thee, if thou repent and come in as they did.
for God hath done nothing to any, but he will do the like to thee, if thou Repent and come in as they did.
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10. God hath excepted no penitent sinner, what ever his sin be. And besides, if penitent Sinners be not saved, who shall? God doth not say,
10. God hath excepted no penitent sinner, what ever his since be. And beside, if penitent Sinners be not saved, who shall? God does not say,
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if such Sinners come, I will forgive them, and others I will not, but all sorts of Sinners, unrighteous persons, indefinitely, let them come,
if such Sinners come, I will forgive them, and Others I will not, but all sorts of Sinners, unrighteous Persons, indefinitely, let them come,
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and I will shew mercie unto them.
and I will show mercy unto them.
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The very sin against the Holy Ghost, Divines conceive it might be pardoned for the sin,
The very since against the Holy Ghost, Divines conceive it might be pardoned for the since,
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but that God never gives repentance for it. The Devill that tempred the young man, and he fled to Christs Death;
but that God never gives Repentance for it. The devil that tempered the young man, and he fled to Christ Death;
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I, saies the Devill, How will you prove he died for you? nay, saies the young man, prove that he did not die for me.
I, Says the devil, How will you prove he died for you? nay, Says the young man, prove that he did not die for me.
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So how will you prove that mercie doth not belong to you? for if penitent Sinners find not Mercie, what is this Throne of mercie for? It is for some bodie, the Angels that stand never needed it, the Angels that fell must not have it, the Saints in Glory they are secured, wicked men on Earth matter not for it:
So how will you prove that mercy does not belong to you? for if penitent Sinners find not Mercy, what is this Throne of mercy for? It is for Some body, the Angels that stand never needed it, the Angels that fell must not have it, the Saints in Glory they Are secured, wicked men on Earth matter not for it:
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There remains therefore but one sort of men more, and those are Sinners that repent of sin,
There remains Therefore but one sort of men more, and those Are Sinners that Repent of since,
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and these are they this mercie is on purpose for.
and these Are they this mercy is on purpose for.
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Thou talkest thou art unworthy, was ever any worthy? Thou art but unworthy, and never any was saved by this Mercie that did deserve it.
Thou talkest thou art unworthy, was ever any worthy? Thou art but unworthy, and never any was saved by this Mercy that did deserve it.
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It remains therefore clear, that God is willing, that if thou repent, God will receive thee.
It remains Therefore clear, that God is willing, that if thou Repent, God will receive thee.
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3. And sure thou art willing: This is supposed all along in the former head;
3. And sure thou art willing: This is supposed all along in the former head;
crd cc av-j pns21 vb2r j: d vbz vvn d a-acp p-acp dt j n1;
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the matter is at a neerer issue than is ordinarily thought of, we need not solicitously enquire,
the matter is At a nearer issue than is ordinarily Thought of, we need not solicitously inquire,
dt n1 vbz p-acp dt jc n1 cs vbz av-j vvn pp-f, pns12 vvb xx av-j vvi,
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whether God be willing to save a Penitent, or no? Know but that thou thy self art willing, that thou art a Penitent, and thou hast the answer.
whither God be willing to save a Penitent, or no? Know but that thou thy self art willing, that thou art a Penitent, and thou hast the answer.
cs np1 vbb j pc-acp vvi dt n-jn, cc dx? vvb cc-acp cst pns21 po21 n1 n1 j, cst pns21 vb2r dt j-jn, cc pns21 vh2 dt n1.
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It is brought to that now;
It is brought to that now;
pn31 vbz vvn p-acp d av;
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but if the Fit of doubting be on thee, thou wilt make ashift to get hold here,
but if the Fit of doubting be on thee, thou wilt make ashift to get hold Here,
cc-acp cs dt j pp-f n-vvg vbb p-acp pno21, pns21 vm2 vvi n1 pc-acp vvi vvi av,
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and thou wilt to pleasure this humour and distemper of thy soul, question this, whether thou art willing or no? whether thou repentest or no! If the doubt be only here, thou wilt doubt here though till the other was cleared, this on thy part was little doubted of,
and thou wilt to pleasure this humour and distemper of thy soul, question this, whither thou art willing or no? whither thou Repentest or no! If the doubt be only Here, thou wilt doubt Here though till the other was cleared, this on thy part was little doubted of,
cc pns21 vm2 p-acp n1 d n1 cc n1 pp-f po21 n1, vvb d, cs pns21 vb2r j cc dx? cs pns21 vv2 cc uh cs dt n1 vbb av-j av, pns21 vm2 vvi av cs p-acp dt n-jn vbds vvn, d p-acp po21 n1 vbds av-j vvn pp-f,
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well then to help thee about what God hath wrought in thee, and to clear thy grounds of hope from hence,
well then to help thee about what God hath wrought in thee, and to clear thy grounds of hope from hence,
av av pc-acp vvi pno21 p-acp r-crq np1 vhz vvn p-acp pno21, cc pc-acp vvi po21 n2 pp-f n1 p-acp av,
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and though thou maiest think none knows thy mind better then thou;
and though thou Mayest think none knows thy mind better then thou;
cc cs pns21 vm2 vvi pix vvz po21 n1 av-jc cs pns21;
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yet give me leave to desire thy answer to a few questions, whereby I think thon mayest clear to thy self, that it sticks not at thy willingnesse, not so much to prove what is in thee,
yet give me leave to desire thy answer to a few questions, whereby I think thon Mayest clear to thy self, that it sticks not At thy willingness, not so much to prove what is in thee,
av vvb pno11 n1 pc-acp vvi po21 n1 p-acp dt d n2, c-crq pns11 vvb pns21 vm2 vvi p-acp po21 n1, cst pn31 vvz xx p-acp po21 n1, xx av av-d pc-acp vvi r-crq vbz p-acp pno21,
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as if any thing of thy own, as what the Lord hath wrought for thee.
as if any thing of thy own, as what the Lord hath wrought for thee.
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Hast not thou forsaken the old way? given over some grosse sins which before thou couldst have lived in,Hast not thou forsaken the old Way? given over Some gross Sins which before thou Couldst have lived in,
vh2 xx pns21 vvn dt j n1? vvn p-acp d j n2 r-crq c-acp pns21 vmd2 vhi vvn p-acp,
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nay didst take delight in? hast thou not resolved against them, however thou farest for thine acceptance with Christ upon thy coming in? Iust like a rebel that when proclamation of pardon is out, upon his laying down of his Armes, and coming into the King.
nay didst take delight in? hast thou not resolved against them, however thou farest for thine acceptance with christ upon thy coming in? Just like a rebel that when proclamation of pardon is out, upon his laying down of his Arms, and coming into the King.
uh vdd2 vvi n1 p-acp? vh2 pns21 xx vvn p-acp pno32, c-acp pns21 vv2 p-acp po21 n1 p-acp np1 p-acp po21 n-vvg p-acp? j av-j dt n1 cst c-crq n1 pp-f n1 vbz av, p-acp po31 vvg a-acp pp-f po31 n2, cc vvg p-acp dt n1.
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It may be at present he dares not shew his face to the King, to claim the benefit of his pardon and the Kings favour,
It may be At present he dares not show his face to the King, to claim the benefit of his pardon and the Kings favour,
pn31 vmb vbi p-acp j pns31 vvz xx vvi po31 n1 p-acp dt n1, pc-acp vvi dt n1 pp-f po31 n1 cc dt ng1 n1,
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but he lays down his armes and will fight no more. Why this is a good beginning:
but he lays down his arms and will fight no more. Why this is a good beginning:
cc-acp pns31 vvz a-acp po31 n2 cc vmb vvi av-dx av-dc. q-crq d vbz dt j n1:
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so one may take some Soules between their sins, and their actuall sense of their application of Christ.
so one may take Some Souls between their Sins, and their actual sense of their application of christ.
av pi vmb vvi d n2 p-acp po32 n2, cc po32 j n1 pp-f po32 n1 pp-f np1.
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Thou hast at present laid aside thy hostility, thou hast done with thy rebellion, Though thou darest not yet see the Kings face,
Thou hast At present laid aside thy hostility, thou hast done with thy rebellion, Though thou Darest not yet see the Kings face,
pns21 vh2 p-acp j vvn av po21 n1, pns21 vh2 vdn p-acp po21 n1, cs pns21 vv2 xx av vvi dt ng1 n1,
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yet thou hast done fighting against him, as Saul when sticken down in his way to Damascus, why he had done at first dash with his commission from the High Priests and Elders, he had enough of persecuting,
yet thou hast done fighting against him, as Saul when sticken down in his Way to Damascus, why he had done At First dash with his commission from the High Priests and Elders, he had enough of persecuting,
av pns21 vh2 vdn n1 p-acp pno31, c-acp np1 c-crq vvn a-acp p-acp po31 n1 p-acp np1, c-crq pns31 vhd vdn p-acp ord n1 p-acp po31 n1 p-acp dt j n2 cc n2-jn, pns31 vhd d pp-f vvg,
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and whether Christ would have him or no, he at present had done with his breathing out threatning against the brethren, he would stand by at no more stonings,
and whither christ would have him or no, he At present had done with his breathing out threatening against the brothers, he would stand by At no more stonings,
cc cs np1 vmd vhi pno31 cc uh-dx, pns31 p-acp j vhd vdn p-acp po31 vvg av vvg p-acp dt n2, pns31 vmd vvi p-acp p-acp dx dc n2,
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nor bind no more for Jerusalem, that followed this way.
nor bind no more for Jerusalem, that followed this Way.
ccx vvb av-dx dc p-acp np1, cst vvd d n1.
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It is a good preface, a good beginning, that thou art standed in thy former course, that thou hast laid down thy Hostility, wilt fight no more against Christ,
It is a good preface, a good beginning, that thou art standed in thy former course, that thou hast laid down thy Hostility, wilt fight no more against christ,
pn31 vbz dt j n1, dt j n1, cst pns21 vb2r vvn p-acp po21 j n1, cst pns21 vh2 vvn p-acp po21 n1, vm2 vvi av-dx dc p-acp np1,
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Like the man whom a Minister overtooke after a Sermon, and asked him how he liked the Minister,
Like the man whom a Minister overtook After a Sermon, and asked him how he liked the Minister,
av-j dt n1 ro-crq dt n1 vvd p-acp dt n1, cc vvd pno31 c-crq pns31 vvd dt n1,
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and what he remembred, saies the man, I know not, but this I am resolved, I will never do as I have done.
and what he remembered, Says the man, I know not, but this I am resolved, I will never do as I have done.
cc r-crq pns31 vvd, vvz dt n1, pns11 vvb xx, cc-acp d pns11 vbm vvn, pns11 vmb av-x vdi c-acp pns11 vhb vdn.
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So thou art resolved never to doe as thou hast done, thou hast enough of thy swearing, Sabbath breaking prayerlesness in family,
So thou art resolved never to do as thou hast done, thou hast enough of thy swearing, Sabbath breaking prayerlesness in family,
av pns21 vb2r vvn av-x pc-acp vdi c-acp pns21 vh2 vdn, pns21 vh2 av-d pp-f po21 n-vvg, n1 vvg n1 p-acp n1,
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and in secret, drinking, opposing the good way, sitting with the scornefull, mocking Religion, using any unjust way of living.
and in secret, drinking, opposing the good Way, sitting with the scornful, mocking Religion, using any unjust Way of living.
cc p-acp j-jn, vvg, vvg dt j n1, vvg p-acp dt j, vvg n1, vvg d j n1 pp-f vvg.
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Thou wilt no more of that whatever comes of thee, why sure this is something.
Thou wilt no more of that whatever comes of thee, why sure this is something.
pns21 vm2 av-dx av-dc pp-f d r-crq vvz pp-f pno21, c-crq j d vbz pi.
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2. Art thou not willing to doe now whatever the Lord would have thee to doe? Art thou not reconciled to Christs way of Government? the course that sometime thou couldst not agree unto by any meanes, art thou not now pretty well minded towards it!
2. Art thou not willing to do now whatever the Lord would have thee to doe? Art thou not reconciled to Christ Way of Government? the course that sometime thou Couldst not agree unto by any means, art thou not now pretty well minded towards it!
crd vb2r pns21 xx j pc-acp vdi av r-crq dt n1 vmd vhi pno21 p-acp n1? vb2r pns21 xx vvn p-acp npg1 n1 pp-f n1? dt n1 cst av pns21 vmd2 xx vvi p-acp p-acp d n2, vb2r pns21 xx av j av vvn p-acp pn31!
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Canst thou not fancy an Holy life! Canst thou not fancy an Holy life!
vm2 pns21 xx vvi dt j n1!
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the time hath been when thou couldst not away with an Holy life of any thing,
the time hath been when thou Couldst not away with an Holy life of any thing,
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but now thou art better perswaded towards it.
but now thou art better persuaded towards it.
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canst thou not say as Paul: Lord what wilt thou have me to do? The time was when thou wantedst no Work of thine Own, thou wouldst not have asked a Minister what course of life thou shouldst follow, thou hadst a way of thine own thou likeedst better. Canst thou not say as Paul: Lord what wilt thou have me to do? The time was when thou wantedst no Work of thine Own, thou Wouldst not have asked a Minister what course of life thou Shouldst follow, thou Hadst a Way of thine own thou likeedst better.
vm2 pns21 xx vvi p-acp np1: n1 q-crq vm2 pns21 vhi pno11 pc-acp vdi? dt n1 vbds c-crq pns21 vvd2 dx n1 pp-f po21 d, pns21 vmd2 xx vhi vvn dt n1 r-crq n1 pp-f n1 pns21 vmd2 vvi, pns21 vhd2 dt n1 pp-f po21 d pns21 vv2 jc.
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The high Priest and Elders should tell thee what to doe. But now it is at this. What God will have done. The high Priest and Elders should tell thee what to do. But now it is At this. What God will have done.
dt j n1 cc np1 vmd vvi pno21 r-crq p-acp vdi. p-acp av pn31 vbz p-acp d. r-crq np1 vmb vhi vdn.
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And thou dost not stick at any of the Lords Commands, If he will have thee give, forgive, take pains in Religion, strive at the straight gate, whatever it is, thou art willing now of it,
And thou dost not stick At any of the lords Commands, If he will have thee give, forgive, take pains in Religion, strive At the straight gate, whatever it is, thou art willing now of it,
cc pns21 vd2 xx vvi p-acp d pp-f dt n2 vvz, cs pns31 vmb vhi pno21 vvb, vvb, vvb n2 p-acp n1, vvb p-acp dt j n1, r-crq pn31 vbz, pns21 vb2r j av pp-f pn31,
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so be it, thou maist find favour in the Lords eyes.
so be it, thou Mayest find favour in the lords eyes.
av vbb pn31, pns21 vm2 vvi n1 p-acp dt n2 n2.
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Why a naturall heart sticks at many of the Lords precepts and would come to Christ,
Why a natural heart sticks At many of the lords Precepts and would come to christ,
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but with reservations, some things they have a mind of, they will have liberty for whether they be right or no.
but with reservations, Some things they have a mind of, they will have liberty for whither they be right or no.
cc-acp p-acp n2, d n2 pns32 vhb dt n1 pp-f, pns32 vmb vhi n1 c-acp cs pns32 vbb j-jn cc uh-dx.
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And therefore if thou, in thy troubles art brought to an universal desire after the wil of God, that thou choosest the way of his statutes,
And Therefore if thou, in thy Troubles art brought to an universal desire After the will of God, that thou choosest the Way of his statutes,
cc av cs pns21, p-acp po21 n2 n1 vvn p-acp dt j n1 p-acp dt n1 pp-f np1, cst pns21 vv2 dt n1 pp-f po31 n2,
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and art willing of every duty, sure then there is some good thing wrought upon thee.
and art willing of every duty, sure then there is Some good thing wrought upon thee.
cc n1 j pp-f d n1, av-j av pc-acp vbz d j n1 vvn p-acp pno21.
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3. Canst thou be contented without a Christ The time hath been, that if thou hadst meat,
3. Canst thou be contented without a christ The time hath been, that if thou Hadst meat,
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and fine cloathes, and money, and friends, respect, &c:
and fine clothes, and money, and Friends, respect, etc.:
cc j n2, cc n1, cc n2, n1, av:
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thou couldst have been satisfied, but now all those things will not content thee, thou art troubled and unsatisfied.
thou Couldst have been satisfied, but now all those things will not content thee, thou art troubled and unsatisfied.
pns21 vmd2 vhi vbn vvn, cc-acp av d d n2 vmb xx vvi pno21, pns21 vb2r vvn cc j-vvn.
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What is the matter, is any thing taken from thee of what thou hadst? or must we have more of them? or rather if one would make a bargain with thee, can these things serve thee? Alas thou sayest take them all for a Christ.
What is the matter, is any thing taken from thee of what thou Hadst? or must we have more of them? or rather if one would make a bargain with thee, can these things serve thee? Alas thou Sayest take them all for a christ.
q-crq vbz dt n1, vbz d n1 vvn p-acp pno21 pp-f r-crq pns21 vhd2? cc vmb pns12 vhi dc pp-f pno32? cc av-c cs pi vmd vvi dt n1 p-acp pno21, vmb d n2 vvb pno21? np1 pns21 vv2 vvi pno32 d p-acp dt np1.
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I can not live of them as heretofore, If I have all these things and God frowne on me what availeth it me!
I can not live of them as heretofore, If I have all these things and God frown on me what availeth it me!
pns11 vmb xx vvi pp-f pno32 c-acp av, cs pns11 vhb d d n2 cc np1 vvb p-acp pno11 r-crq vvz pn31 pno11!
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These are not the things will serve my turn, these are toyes for children, that know not what better things mean,
These Are not the things will serve my turn, these Are toys for children, that know not what better things mean,
d vbr xx dt n2 vmb vvi po11 n1, d vbr n2 p-acp n2, cst vvb xx r-crq j n2 vvb,
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but I am undone, if I be put off with these things, I must have a Christ or I can have no ease.
but I am undone, if I be put off with these things, I must have a christ or I can have no ease.
cc-acp pns11 vbm vvn, cs pns11 vbb vvn a-acp p-acp d n2, pns11 vmb vhi dt np1 cc pns11 vmb vhi dx n1.
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Nay I would part with any or all these things for him, rather than be without him.
Nay I would part with any or all these things for him, rather than be without him.
uh-x pns11 vmd vvi p-acp d cc d d n2 p-acp pno31, av-c cs vbi p-acp pno31.
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None but Christ, None but Christ, why sure this is a great matter thou art arrived unto.None but christ, None but christ, why sure this is a great matter thou art arrived unto.
pi p-acp np1, pix cc-acp np1, c-crq av-j d vbz dt j n1 pns21 vb2r vvn p-acp.
(17) chapter (DIV2)
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A naked Christ will serve a wounded soule. A naked christ will serve a wounded soul.
dt j np1 vmb vvi dt j-vvn n1.
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Thou sayest thou knowest not whether ever thou must have him or no, but thou art sicke for him, thou keepest thy love for him,
Thou Sayest thou Knowest not whither ever thou must have him or no, but thou art sick for him, thou Keepest thy love for him,
pns21 vv2 pns21 vv2 xx c-crq av pns21 vmb vhi pno31 cc uh-dx, cc-acp pns21 vb2r j p-acp pno31, pns21 vv2 po21 n1 p-acp pno31,
(17) chapter (DIV2)
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and thou canst not live without him.
and thou Canst not live without him.
cc pns21 vm2 xx vvi p-acp pno31.
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There is no offering to thee another match, nor any other thing in the stead of him.
There is no offering to thee Another match, nor any other thing in the stead of him.
pc-acp vbz dx n1 p-acp pno21 j-jn n1, ccx d j-jn n1 p-acp dt n1 pp-f pno31.
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Now alas there are many an hundred can make a living, of many another thing, and would choose many a thing before they would speak of Christ.
Now alas there Are many an hundred can make a living, of many Another thing, and would choose many a thing before they would speak of christ.
av uh a-acp vbr d dt crd vmb vvi dt j-vvg, pp-f d j-jn n1, cc vmd vvi d dt n1 c-acp pns32 vmd vvi pp-f np1.
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4. What dost think by this very trouble of thine? Thy heart is no worse then it was before,
4. What dost think by this very trouble of thine? Thy heart is no Worse then it was before,
crd q-crq vd2 vvi p-acp d j n1 pp-f png21? po21 n1 vbz av-dx av-jc cs pn31 vbds a-acp,
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but thou seest it now and didst not see it before, Thou didst as bad before as now,
but thou See it now and didst not see it before, Thou didst as bad before as now,
cc-acp pns21 vv2 pn31 av cc vdd2 xx vvi pn31 a-acp, pns21 vdd2 p-acp j c-acp c-acp av,
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but thou couldst swallow things better then, than now, why sure then there is an alteration in thee.
but thou Couldst swallow things better then, than now, why sure then there is an alteration in thee.
cc-acp pns21 vmd2 vvi n2 av-jc av, cs av, q-crq j av pc-acp vbz dt n1 p-acp pno21.
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Once thou wouldst have said thy heart was good, and still this was thy plea,
Once thou Wouldst have said thy heart was good, and still this was thy plea,
a-acp pns21 vmd2 vhi vvn po21 n1 vbds j, cc av d vbds po21 n1,
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and now thou art fallen quite out with it, I tell thee this conceite of our own goodness is a miserable destructive principle,
and now thou art fallen quite out with it, I tell thee this conceit of our own Goodness is a miserable destructive principle,
cc av pns21 vb2r vvn av av p-acp pn31, pns11 vvb pno21 d n1 pp-f po12 d n1 vbz dt j j n1,
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and that thou art thoroughly brought off that, is no small beginning, is noe little in thy way towards God.
and that thou art thoroughly brought off that, is no small beginning, is no little in thy Way towards God.
cc cst pns21 vb2r av-j vvn a-acp d, vbz dx j n1, vbz dx j p-acp po21 n1 p-acp np1.
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I verily hope it is somewhat better, with thy heart, when thou art not so apt, to speak one good word for it, as heretofore.
I verily hope it is somewhat better, with thy heart, when thou art not so apt, to speak one good word for it, as heretofore.
pns11 av-j vvb pn31 vbz av j, p-acp po21 n1, c-crq pns21 vb2r xx av j, pc-acp vvi crd j n1 p-acp pn31, c-acp av.
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Thy very trouble is an argument of thy mending condition. Thou talkest there is nothing but what is of flesh in thee.
Thy very trouble is an argument of thy mending condition. Thou talkest there is nothing but what is of Flesh in thee.
po21 j n1 vbz dt n1 pp-f po21 j-vvg n1. pns21 vv2 pc-acp vbz pix cc-acp r-crq vbz pp-f n1 p-acp pno21.
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I would allude to that of the blind man.
I would allude to that of the blind man.
pns11 vmd vvi p-acp d pp-f dt j n1.
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Why herein is a marvelous thing, that ye know not from whence he is, and he hath opened mine eyes.
Why herein is a marvelous thing, that you know not from whence he is, and he hath opened mine eyes.
q-crq av vbz dt j n1, cst pn22 vvb xx p-acp c-crq pns31 vbz, cc pns31 vhz vvn po11 n2.
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And so this is a marvellous thing, that ye know not whence this work upon you is, that you conclude, there is no thing of God in it,
And so this is a marvellous thing, that you know not whence this work upon you is, that you conclude, there is no thing of God in it,
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when your eyes are thus opened, when the things that before were not noted, are now such loads and burthens to you, that such thoughts as these are made at all conscience of.
when your eyes Are thus opened, when the things that before were not noted, Are now such loads and burdens to you, that such thoughts as these Are made At all conscience of.
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Sure this is from above, that you are thus troubled for such inward spirituall things as you at.
Sure this is from above, that you Are thus troubled for such inward spiritual things as you At.
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If grace would let you, you might be at ease as heretofore for any thing I see.
If grace would let you, you might be At ease as heretofore for any thing I see.
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If former principles prevailed this trouble would have no ground.
If former principles prevailed this trouble would have no ground.
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5. Would you be willing to be as you were before, though you never be better, in respect of trouble,
5. Would you be willing to be as you were before, though you never be better, in respect of trouble,
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then you are now? If thou be not willing of Christ, will you turn back again? live in the careless, regardless way you lived in heretofore? If you be indifferent, you will be ready enough to hearken to such a motion.then you Are now? If thou be not willing of christ, will you turn back again? live in the careless, regardless Way you lived in heretofore? If you be indifferent, you will be ready enough to harken to such a motion.
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But out of thy very trouble and anguish, thou settest up the head and sayest, nay for the old way, I will never turn backe again unto it, I am sad now,
But out of thy very trouble and anguish, thou settest up the head and Sayest, nay for the old Way, I will never turn back again unto it, I am sad now,
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but this wilderness is better then Egypt, I am troubled, but this trouble is better then sin.
but this Wilderness is better then Egypt, I am troubled, but this trouble is better then since.
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I had rather be in this condition by farr then be turned back to live in security and sin as heretofore:
I had rather be in this condition by Far then be turned back to live in security and since as heretofore:
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sure thou art better inclined then thou thinkest of.
sure thou art better inclined then thou Thinkest of.
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And if in these particulars thou canst make out thy willingness, thy hopes are pretty cleare,
And if in these particulars thou Canst make out thy willingness, thy hope's Are pretty clear,
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and thou maist believe it will end well with thee.
and thou Mayest believe it will end well with thee.
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But 4. Suppose thou scruplest thy own willingness, in some of these particulars, sayst at least thou canst not say these things by thy selfe.
But 4. Suppose thou scruple thy own willingness, in Some of these particulars, Sayest At least thou Canst not say these things by thy self.
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Thou canst not say thou art willing of all the Commands of God, and dost not so soberly desire Christ &c:
Thou Canst not say thou art willing of all the Commands of God, and dost not so soberly desire christ etc.:
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Thou hast a mind to be dejected, and so thou wouldst put me off here, and conclude there is yet no hope for thee. But prethy stay;
Thou hast a mind to be dejected, and so thou Wouldst put me off Here, and conclude there is yet no hope for thee. But prithee stay;
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suppose this, yet there is still hope for thee.
suppose this, yet there is still hope for thee.
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For 1. Thou mayst have these things really in thee, and yet not be able to apprehend them.
For 1. Thou Mayest have these things really in thee, and yet not be able to apprehend them.
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Grace is one thing and sense of grace is another, It is one thing to know God,
Grace is one thing and sense of grace is Another, It is one thing to know God,
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and another thing to know that we know him.
and Another thing to know that we know him.
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Thou maiest be under a temptation a discouragement of soul, under the prevalency of bodily melancholly, Thou Mayest be under a temptation a discouragement of soul, under the prevalency of bodily melancholy,
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and maist not be able to see what God hath done for the.
and Mayest not be able to see what God hath done for thee.
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Thy face may shine as Moses did to others and yet thou thy self not see it.
Thy face may shine as Moses did to Others and yet thou thy self not see it.
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2. Thou maiest have some of these if not all one dram of true grace must not go to Hel. when signes are given; 2. Thou Mayest have Some of these if not all one dram of true grace must not go to Hel. when Signs Are given;
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you must not say you need not the rest, when you find some, nor yet, that you have none because you find not all:
you must not say you need not the rest, when you find Some, nor yet, that you have none Because you find not all:
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but take notice of what you have, and seek for what is behind.
but take notice of what you have, and seek for what is behind.
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But 3. Suppose thou hast none yet if thou art willing to have them, there is help for thee.
But 3. Suppose thou hast none yet if thou art willing to have them, there is help for thee.
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Thou maiest come to Christ for these things.
Thou Mayest come to christ for these things.
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Before thou leavest off for want of them, come to him to be supplyed with them.
Before thou Leavest off for want of them, come to him to be supplied with them.
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If thou be not willing, If thou be willing to be made willing, If thou desirest, to desire sincerely and more universally, there is something already,
If thou be not willing, If thou be willing to be made willing, If thou Desirest, to desire sincerely and more universally, there is something already,
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and the rest may be wrought for thee. One man comes to Christ doubting in part of his good will (as some imagine) and says, If thou wilt thou canst make me clean.
and the rest may be wrought for thee. One man comes to christ doubting in part of his good will (as Some imagine) and Says, If thou wilt thou Canst make me clean.
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Christ puts up this, and it passes, saies he, I will be thou clean.
christ puts up this, and it passes, Says he, I will be thou clean.
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Another comes and says, If thou canst doe any thing, helpe, Christ passes by this weaknesse too,
another comes and Says, If thou Canst do any thing, help, christ passes by this weakness too,
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and comes upon terms to that man to afford help unto him. When he saies If thou can. Christ turns an if thou can, upon him.
and comes upon terms to that man to afford help unto him. When he Says If thou can. christ turns nias if thou can, upon him.
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I can says Christ If thou canst beleive. So thou for the pardon of sin maiest say, Lord if thou canst forgive such a sinner as I am, help me, says Christ, I can if thou canst believe, all things are possible to him that believeth.
I can Says christ If thou Canst believe. So thou for the pardon of since Mayest say, Lord if thou Canst forgive such a sinner as I am, help me, Says christ, I can if thou Canst believe, all things Are possible to him that Believeth.
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The poor man could not say, and not lye, that he did believe, but he burst out with tears Lord I believe help my unbelief.
The poor man could not say, and not lie, that he did believe, but he burst out with tears Lord I believe help my unbelief.
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I doe believe, that is, I doe desire to beleive, I haue some Faith and I would have the rest, Lord I would not say I had the condition,
I do believe, that is, I do desire to believe, I have Some Faith and I would have the rest, Lord I would not say I had the condition,
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nor yet let thee go for want of it, there is a middle way, I need neither lye nor dye.
nor yet let thee go for want of it, there is a middle Way, I need neither lie nor die.
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I come to thee for this Faith Lord I believe help my unbeliefe.
I come to thee for this Faith Lord I believe help my unbelief.
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So thy soul stirs a little, cry to God to help thee out with the rest.
So thy soul stirs a little, cry to God to help thee out with the rest.
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I desire, Lord help me to desire, I am willing, help my unwillingnesse, I would serve thee, help me in my great weakness.
I desire, Lord help me to desire, I am willing, help my unwillingness, I would serve thee, help me in my great weakness.
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If I be not, Lord let the day of thy power come, and make me thoroughly willing. The poor man was very generally enclined,
If I be not, Lord let the day of thy power come, and make me thoroughly willing. The poor man was very generally inclined,
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and yet with a little of Christs dealing with him, he was suddainly brought to a notable closing with Christ;
and yet with a little of Christ dealing with him, he was suddenly brought to a notable closing with christ;
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says Christ to him, dost thou believe in the Son of God? Alas saies the man, Who is he Lord that I might believe on him? says Christ.
Says christ to him, dost thou believe in the Son of God? Alas Says the man, Who is he Lord that I might believe on him? Says christ.
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Thou hast both seen him, and it is he that talketh with thee. And the poor man then saies.
Thou hast both seen him, and it is he that talketh with thee. And the poor man then Says.
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Lord I believe and worshiped him. Thou maiest not have such a distinct knowledge of Christ as thou shouldst have.Lord I believe and worshipped him. Thou Mayest not have such a distinct knowledge of christ as thou Shouldst have.
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But thou hast a generall good will towards him, and if he would shew himselfe to thee thou wouldst directly and distinctly close with him,
But thou hast a general good will towards him, and if he would show himself to thee thou Wouldst directly and distinctly close with him,
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and fall downe and worship him.
and fallen down and worship him.
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This that is in thee may be made more particular, and instead of despairing with it, labour to have it increased, where it may be increased abundantly.
This that is in thee may be made more particular, and instead of despairing with it, labour to have it increased, where it may be increased abundantly.
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Turn ye at my reproof, I will pour forth my spirit upon you, Doe you offer for it, and I will help you, turn you and I will poure out my spirit, that will help you to turn throughly Obey the precept; and claim the promise. Turn you At my reproof, I will pour forth my Spirit upon you, Do you offer for it, and I will help you, turn you and I will pour out my Spirit, that will help you to turn thoroughly Obey the precept; and claim the promise.
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I have gone astray like a lost sheep. Seek thy servant. The poor soul cries.I have gone astray like a lost sheep. Seek thy servant. The poor soul cries.
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Lord I am astray I cannot come back againe, I know not where I am, lost I am. Lord I am astray I cannot come back again, I know not where I am, lost I am.
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I cannot find my self for thee, but thou knowest where to find mee, thou knowest how to redeem me, thou knowest my w•ndrings, Lord seek me out. Lord do not lose me.I cannot find my self for thee, but thou Knowest where to find me, thou Knowest how to Redeem me, thou Knowest my w•ndrings, Lord seek me out. Lord do not loose me.
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Seeke thy Servant. Why this w•• is left open to thee, whatever yet hinders thee, thou mayest beg of God to work they heart up unto it. This for the Fourth step.Seek thy Servant. Why this w•• is left open to thee, whatever yet hinders thee, thou Mayest beg of God to work they heart up unto it. This for the Fourth step.
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5. God may suffer they troubles to abide with thee for many pretious Reasons of good towards thee.
5. God may suffer they Troubles to abide with thee for many precious Reasons of good towards thee.
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Thou maiest be ready to say, But sure if God did intend to shew mercy on me he would have done it before now, he would not have kept me off all this while if ever I must have come on, sure some token for good he would have shewed ere now;
Thou Mayest be ready to say, But sure if God did intend to show mercy on me he would have done it before now, he would not have kept me off all this while if ever I must have come on, sure Some token for good he would have showed ere now;
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If he had liked my coming.
If he had liked my coming.
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He would have made me welcome, signified his acceptance of my repentance before this, in some measure or other.
He would have made me welcome, signified his acceptance of my Repentance before this, in Some measure or other.
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But I shall to drive thy trouble past this stop, shew thee that God may in love to they soul at present withhold sensible comforts from thee.
But I shall to drive thy trouble passed this stop, show thee that God may in love to they soul At present withhold sensible comforts from thee.
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Many choice Reasons the Lord may have for his so doing.
Many choice Reasons the Lord may have for his so doing.
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I. God may withdraw, to make thee lay a solid foundation, not only for near sins but in humiliation for all former sins.
I God may withdraw, to make thee lay a solid Foundation, not only for near Sins but in humiliation for all former Sins.
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The terrous abides to search the sore to the bottome. God may intend to drive up thy humiliation for the very sins of thy youth.
The terrous abides to search the soar to the bottom. God may intend to drive up thy humiliation for the very Sins of thy youth.
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Ephraim bemoaned himselfe till he bore the reproach of his youth.Ephraim bemoaned himself till he boar the reproach of his youth.
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And then God smiles on him, saies he is a pleasant child. Alas, if these sins should not be searcht out, And then God smiles on him, Says he is a pleasant child. Alas, if these Sins should not be searched out,
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1447
and should lie within unrepented of, thy matter would be fowly hudled up, and when these things were at after searched for, it would marr all thy comforts again.
and should lie within unrepented of, thy matter would be foully huddled up, and when these things were At After searched for, it would mar all thy comforts again.
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1448
God would make through work with thee. Thou wouldst it may be quit scores with God, draw gloves with him.
God would make through work with thee. Thou Wouldst it may be quit scores with God, draw gloves with him.
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1449
That all that hath past should stand for nothing, and if thou mightest have pardon for all that is past, thou wouldst mend for the time to come:
That all that hath passed should stand for nothing, and if thou Mightest have pardon for all that is past, thou Wouldst mend for the time to come:
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1450
But this will not serve, thou must be willing to bring out the old score, thou must undoe as much as in thee lies what before thou hast done, acknowledgment must be made, satisfaction to God and man as much as in you lies;
But this will not serve, thou must be willing to bring out the old score, thou must undo as much as in thee lies what before thou hast done, acknowledgment must be made, satisfaction to God and man as much as in you lies;
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or God will not be friends with you.
or God will not be Friends with you.
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1452
You must be willing to take shame for your former doings, If you would find favour for the time to come, resolve therefore to do thy duty in this thing.
You must be willing to take shame for your former doings, If you would find favour for the time to come, resolve Therefore to do thy duty in this thing.
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1453
Humble thy selfe for all former sins, hide nothing from God, make cleare work, as farr as you goe,
Humble thy self for all former Sins, hide nothing from God, make clear work, as Far as you go,
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for what is past, and you are so farr on your way towards comfort.
for what is past, and you Are so Far on your Way towards Comfort.
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2. It may be, to search thy heart for some regarded sin, that God still frowns on thee.
2. It may be, to search thy heart for Some regarded since, that God still frowns on thee.
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1456
And indeed it would be sad for thee, if God should smile on thee, and any sin lodged in thy soul.
And indeed it would be sad for thee, if God should smile on thee, and any since lodged in thy soul.
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1457
The sin that troubles thee most, is not alwaies the cause of thy trouble, that sin that is in open view, is not so dangerous,
The since that Troubles thee most, is not always the cause of thy trouble, that since that is in open view, is not so dangerous,
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1458
but it is the sin that lies in a corner, that says nothing, the thing thou least suspectest, that keeps thy wound from healing, some thing that is hidden from the Physitian, that makes the physick will not work, something that is a sinn, that thou wilt not have to be a sin,
but it is the since that lies in a corner, that Says nothing, the thing thou least suspectest, that keeps thy wound from healing, Some thing that is hidden from the physician, that makes the physic will not work, something that is a sin, that thou wilt not have to be a since,
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as David would be searched and tryed, and if there was any way of wickednesse in him.
as David would be searched and tried, and if there was any Way of wickedness in him.
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1460
So there may be some hidden way of wickednesse in thee, and till thou be willing to let Christ come into every roome, to throw out what he will, to be absolute Lord in thy Soul, It is not for thy good that thou shouldst have comfort, Christ may have that of thee now that he knows he cannot have afterwards,
So there may be Some hidden Way of wickedness in thee, and till thou be willing to let christ come into every room, to throw out what he will, to be absolute Lord in thy Soul, It is not for thy good that thou Shouldst have Comfort, christ may have that of thee now that he knows he cannot have afterwards,
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and therefore stands off, till thou be of a mind universally to close with him.
and Therefore Stands off, till thou be of a mind universally to close with him.
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It may be thou mayst live in passion, in the fashions of the world in the sin of usury, Wilt have something lawfull which is not.
It may be thou Mayest live in passion, in the fashions of the world in the since of Usury, Wilt have something lawful which is not.
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If God love thee he will never let this way of wickednesse remaine in thee.
If God love thee he will never let this Way of wickedness remain in thee.
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1464
The great matter of controversy that would make way for thy peace, is, whether Christ or thou shall make the Law? If Christ be admitted as the compleate legislator, he will shortly come to thee,
The great matter of controversy that would make Way for thy peace, is, whither christ or thou shall make the Law? If christ be admitted as the complete legislator, he will shortly come to thee,
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but till then he will stand off, as it is best for thee.
but till then he will stand off, as it is best for thee.
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1466
And therefore in thy trouble do this duty, desire God to search thee, look to all thy ways, pray the Lord to shew thee thy sin, that offends him, in the words of Elihu that which I see not, teach thou me,
And Therefore in thy trouble do this duty, desire God to search thee, look to all thy ways, pray the Lord to show thee thy since, that offends him, in the words of Elihu that which I see not, teach thou me,
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If I have done in iquity I will do no more, and this will bring the work up with thee.If I have done in iquity I will do no more, and this will bring the work up with thee.
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3. God may withold his face from thee to bring thee more cleerly and universally over unto him, and this is much for thy good:
3. God may withhold his face from thee to bring thee more clearly and universally over unto him, and this is much for thy good:
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Christ would have men count what it will cost them to be Christians when they come to him.
christ would have men count what it will cost them to be Christians when they come to him.
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1470
The great question now upon thy turning is, as before said, who must give thee law!
The great question now upon thy turning is, as before said, who must give thee law!
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1471
whether thou or Christ, whether thou wilt do in all things as thou wilt or as thou hast been wont, or as the most use, or whether as Christ pleaseth in every thing? Ephraim was chastised for he was a Bullock unaccustomed to the Yoke.
whither thou or christ, whither thou wilt do in all things as thou wilt or as thou hast been wont, or as the most use, or whither as christ Pleases in every thing? Ephraim was chastised for he was a Bullock unaccustomed to the Yoke.
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Would not keep the furrows, nor draw quietly in his geeres. Would not keep the furrows, nor draw quietly in his Gears.
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God chastizes him till he is tamed to his will, and now he says turn me Lord and I shal be turned.
God chastizes him till he is tamed to his will, and now he Says turn me Lord and I shall be turned.
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Why when he is of the mind that God should have the whole rule of him,
Why when he is of the mind that God should have the Whole Rule of him,
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1475
then God pitties him, and earnestly remembers him still, and will shortly hide himself no longer from him, will be kept no longer off him, I will have mercy on him, saith the Lord.
then God pities him, and earnestly remembers him still, and will shortly hide himself no longer from him, will be kept no longer off him, I will have mercy on him, Says the Lord.
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It may be thou wouldst at first turn to him, wouldst leave some sins, and do some dutyes, but thou wouldst fain have an hand in the bargain, wouldst make one end of it, why this will not be.
It may be thou Wouldst At First turn to him, Wouldst leave Some Sins, and do Some duties, but thou Wouldst fain have an hand in the bargain, Wouldst make one end of it, why this will not be.
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Christ says we must then each keep our own.
christ Says we must then each keep our own.
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1478
If thou wilt not part with thy estate, give, and forgive, and submit to whatever I require, It must stand as it doth, I shall not declare my acceptance of thee.
If thou wilt not part with thy estate, give, and forgive, and submit to whatever I require, It must stand as it does, I shall not declare my acceptance of thee.
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But now when the soul is brought up to Christs terms, that it sticks at nothing, (as terrours are the likest of any thing to bring thee unto it) then Christ will make no long tarrying from thee.
But now when the soul is brought up to Christ terms, that it sticks At nothing, (as terrors Are the likest of any thing to bring thee unto it) then christ will make no long tarrying from thee.
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4. He may withold from thee to make thee a right bred Christian, A Christian of the right kind.
4. He may withhold from thee to make thee a right bred Christian, A Christian of the right kind.
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There is much difference amongst Christians; some build their house quickly, but it is without foundation, and so stands not.
There is much difference among Christians; Some built their house quickly, but it is without Foundation, and so Stands not.
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1482
Thou art kept in a condition to lay a good Foundation.
Thou art kept in a condition to lay a good Foundation.
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1483
Some Men are Christians they know not why, and they become Apostates they know not how. some Men Are Christians they know not why, and they become Apostates they know not how.
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1484
Some have but some overly-sideway preparations for Christ, take up religion as the most convenient way for the present.
some have but Some overly-sideway preparations for christ, take up Religion as the most convenient Way for the present.
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But now thou p•iest too dear for Christ, to let him hereafter go for nothing.
But now thou p•iest too dear for christ, to let him hereafter go for nothing.
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1486
Thou art brought to see thy need to him, to have the experience of the Gospell mysteries, to find it in thy soul, what it is to be rescued out of the hands of Satan by the Merits of Christ, feeles how hardly thou art fetcht off,
Thou art brought to see thy need to him, to have the experience of the Gospel Mysteres, to find it in thy soul, what it is to be rescued out of the hands of Satan by the Merits of christ, feels how hardly thou art fetched off,
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and this is like to lay a foundation of a more mortified, spirituall, lively Christian, then if thou camest to comfort sooner.
and this is like to lay a Foundation of a more mortified, spiritual, lively Christian, then if thou camest to Comfort sooner.
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1488
It is said of Rhehoboam. He did evill because he prepared not his heart to seeke the Lord.
It is said of Rehoboam. He did evil Because he prepared not his heart to seek the Lord.
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1489
He was not fixed in his heart for God.
He was not fixed in his heart for God.
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he was not thoroughly foundationed for Religion, his heart was never right set, from a sound inward principle of holinesse, he was not thoroughly foundationed for Religion, his heart was never right Set, from a found inward principle of holiness,
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1491
and so upon occasion he did fall off to do evil in the sight of the Lord.
and so upon occasion he did fallen off to do evil in the sighed of the Lord.
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1492
Certainly those Christians for the most part prove best, that were either bred in the time of persecution, wherin nothing but grace durst have lookt out for Christ,
Certainly those Christians for the most part prove best, that were either bred in the time of persecution, wherein nothing but grace durst have looked out for christ,
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1493
and there were daily tryals to keep corruption down.
and there were daily trials to keep corruption down.
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1494
Or elss that are bred and brought out by inward sharp terrours though in a time of peace.
Or elss that Are bred and brought out by inward sharp terrors though in a time of peace.
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1495
For this makes them know themselves the better ever after. The March birds are alwaies the best Singers.
For this makes them know themselves the better ever After. The March Birds Are always the best Singers.
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1496
And therefore thou maiest take comfort in it, that thou art in the way not to be cast off, but to be bred right, to have thy heart set right towards Heaven.
And Therefore thou Mayest take Comfort in it, that thou art in the Way not to be cast off, but to be bred right, to have thy heart Set right towards Heaven.
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And therefore desire to bring up the building with thee. Thou had better have thy troubles continue, then have them not cured.
And Therefore desire to bring up the building with thee. Thou had better have thy Troubles continue, then have them not cured.
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1498
Better be in feares, then have hopes without a foundation.
Better be in fears, then have hope's without a Foundation.
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But then 6. Having brought up thy matters thus farr, It may be yet thou maiest have no comfort.
But then 6. Having brought up thy matters thus Far, It may be yet thou Mayest have no Comfort.
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Thou art humbled for Old sins, and all sins, and brought to Christ universally and art throughly humbled to see thy need to Christ,
Thou art humbled for Old Sins, and all Sins, and brought to christ universally and art thoroughly humbled to see thy need to christ,
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and wouldst lay the foundation on the rock, yet thou hast no comfort:
and Wouldst lay the Foundation on the rock, yet thou hast no Comfort:
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why soul, Thy duty is not to despair now, nor to vex and fret thy self with doubts about thy estate.
why soul, Thy duty is not to despair now, nor to vex and fret thy self with doubts about thy estate.
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There is other work to be done. And labour to doe the Duty of this thy conditon. There is other work to be done. And labour to do the Duty of this thy condition.
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1. It is thy Duty in this case. To study to reform to thy utmost.
1. It is thy Duty in this case. To study to reform to thy utmost.
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And to Order thy conversation a right, avoid all sin, walk with God in all Duty.
And to Order thy Conversation a right, avoid all since, walk with God in all Duty.
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If thou canst not prevail with God for comfort, goe to him for strength.
If thou Canst not prevail with God for Comfort, go to him for strength.
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In a sense of your utter unability beg of him to enable you to serve him however he deales with you.
In a sense of your utter unability beg of him to enable you to serve him however he deals with you.
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Cease to do evill, learn to do well, whatever is sin meddle not with it, Cease to do evil, Learn to do well, whatever is since meddle not with it,
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and what is duty goe about it, I will walke with a perfect heart in the midst of my house, saies David. O when wilt thou come unto me:
and what is duty go about it, I will walk with a perfect heart in the midst of my house, Says David. O when wilt thou come unto me:
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till he comes walk so, and this is the way to have him come to thee.
till he comes walk so, and this is the Way to have him come to thee.
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Let it be the daily exercise to have a conscience alwaies void of offence towards God and Man. Live like a Subject till favour comes. Let it be the daily exercise to have a conscience always void of offence towards God and Man. Live like a Subject till favour comes.
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2 Be diligent in the use of all meanes publicke and private. Lye in Christs way still, though thou thinkest he hath hitherto passed by thee.
2 Be diligent in the use of all means public and private. Lie in Christ Way still, though thou Thinkest he hath hitherto passed by thee.
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Sathan would draw many off from the use of means, tels them they aggravate their Sin, by going to the Sacrament,Sathan would draw many off from the use of means, tells them they aggravate their since, by going to the Sacrament,
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and that their Prayer is abomination.
and that their Prayer is abomination.
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But let me hint this to thee, that if thou be as bad as may be and thy duties may not be accepted, yet it is better to doe them as well as thou canst,
But let me hint this to thee, that if thou be as bad as may be and thy duties may not be accepted, yet it is better to do them as well as thou Canst,
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then not to doe them at all.
then not to do them At all.
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It is an excellent observation one hath on Simon Magus that Peter bids pray though he was in the gall of bitternesse and the bond of Iniquity, If it were Lawfull and a duty for Simon Magus to pray,
It is an excellent observation one hath on Simon Magus that Peter bids pray though he was in the Gall of bitterness and the bound of Iniquity, If it were Lawful and a duty for Simon Magus to pray,
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then sure thou maiest make bold to do thy duty too, thou canst not be worse then the Apostles says he was.
then sure thou Mayest make bold to do thy duty too, thou Canst not be Worse then the Apostles Says he was.
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Satan would scruple thee about duties, for he knows that is the way by which vertue and comfort should come from Christ unto thee.Satan would scruple thee about duties, for he knows that is the Way by which virtue and Comfort should come from christ unto thee.
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But keep close to Prayer what ever comes.
But keep close to Prayer what ever comes.
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And for the Sacrament, alas if thy heart be bad though thou goest it will not mend by staying away, God may in some one Ordinance when thou thinkest not of it, give thee the comfort together of all the Ordinances in which thou hast waited upon him, and hitherto received nothing.
And for the Sacrament, alas if thy heart be bad though thou goest it will not mend by staying away, God may in Some one Ordinance when thou Thinkest not of it, give thee the Comfort together of all the Ordinances in which thou hast waited upon him, and hitherto received nothing.
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He sets up a Portion for every child that is not at present fit to have it,
He sets up a Portion for every child that is not At present fit to have it,
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and thou maiest have all together.
and thou Mayest have all together.
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But be sure to continue in Prayer and hearing, and at Sacraments if admitted to them.
But be sure to continue in Prayer and hearing, and At Sacraments if admitted to them.
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3. Be dilligent in your lawfull calling. Let every man abide with God as he is called.
3. Be diligent in your lawful calling. Let every man abide with God as he is called.
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Work with thy hands the thing that is honest, Lawfull work is Gods work for the time of it,
Work with thy hands the thing that is honest, Lawful work is God's work for the time of it,
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as well as hearing for the time of that, fall not out with thy businesse, serve God in thy outward businesse.
as well as hearing for the time of that, fallen not out with thy business, serve God in thy outward business.
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Let not Religion be reproached to spoyle Servants or Workmen. Let not the World be the worse for it.
Let not Religion be reproached to spoil Servants or Workmen. Let not the World be the Worse for it.
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Beleive God is served, and may be enjoyed in those businesses. Many have many troublous thoughts for want of lawfull thoughts about their Businesse.
Believe God is served, and may be enjoyed in those businesses. Many have many troublous thoughts for want of lawful thoughts about their Business.
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Many people have much trouble for want of better Business.
Many people have much trouble for want of better Business.
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Mr. Ball (as I have heard,) when One complained to him of many sad thoughts he gave them a task of getting Ecclesiastes without Book as an only Remedy.
Mr. Ball (as I have herd,) when One complained to him of many sad thoughts he gave them a task of getting Ecclesiastes without Book as an only Remedy.
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Which when the party lookt strangely at, he told him that he perceived much of his trouble was for want of employment,
Which when the party looked strangely At, he told him that he perceived much of his trouble was for want of employment,
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and that would set him on work. And so certainly dilligence in an honest way is good Work for thee.
and that would Set him on work. And so Certainly diligence in an honest Way is good Work for thee.
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4. Abide thus in this course waiting for Comfort. He that beleeveth doth not make hast.
4. Abide thus in this course waiting for Comfort. He that Believeth does not make haste.
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Be not too hasty with Christ; set not him a time. But wait till he please to come.
Be not too hasty with christ; Set not him a time. But wait till he please to come.
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It is good that a man should both Hope, and quietly wait for the Salvation of the Lord:
It is good that a man should both Hope, and quietly wait for the Salvation of the Lord:
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quietly tarry till the Lord comes. For consider thou may well afford to wait.
quietly tarry till the Lord comes. For Consider thou may well afford to wait.
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1. Christ waited a great while on thee, before ever thou wouldst Offer to come to him.
1. christ waited a great while on thee, before ever thou Wouldst Offer to come to him.
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It is not long that thou ever framed for it, and art thou taking off time and quarrelling that he comes not out at first to welcome thee.
It is not long that thou ever framed for it, and art thou taking off time and quarreling that he comes not out At First to welcome thee.
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2. Christ is worth thy waiting for, It is no inferiour businesse thou tarriest about. One glimpse of his favour is more worth then all the world.
2. christ is worth thy waiting for, It is no inferior business thou tarriest about. One glimpse of his favour is more worth then all the world.
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Thou wilt never repent groaning for such a birth. 3. Thou art not so good but thou may be willing to tarry.
Thou wilt never Repent groaning for such a birth. 3. Thou art not so good but thou may be willing to tarry.
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Alas to have thee quarrelling at the foot of the ladder, that the pardon is not absolute,
Alas to have thee quarreling At the foot of the ladder, that the pardon is not absolute,
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and that it came no sooner: It doth not become thee. The mercy is free.
and that it Come no sooner: It does not become thee. The mercy is free.
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If thou considerest how infinite it is that ever it should come to thee, thou wilt say there is no such equivalency on thy part,
If thou Considerest how infinite it is that ever it should come to thee, thou wilt say there is no such equivalency on thy part,
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but thou may thankfully tarry a time for it. 4. Thou hast no whither else to goe.
but thou may thankfully tarry a time for it. 4. Thou hast no whither Else to go.
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No other work will please thee.
No other work will please thee.
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We say, when a friend is not just in the way, Come, stay, he will come anon, you have no other Business.
We say, when a friend is not just in the Way, Come, stay, he will come anon, you have no other Business.
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You had as good stay here as walk about, &c. If you have any other Work you can doe, you had best go about it, you are not yet fitted for Christ.You had as good stay Here as walk about, etc. If you have any other Work you can do, you had best go about it, you Are not yet fitted for christ.
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But if you cannot turne aside after vaine things. Then stay here.
But if you cannot turn aside After vain things. Then stay Here.
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This way of holyness is the best way, and therefore you may afford to tarry in it.
This Way of holiness is the best Way, and Therefore you may afford to tarry in it.
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And blessed be God thy Heart is so disposed. 5. This condition of wayting may be a very safe condition for thee.
And blessed be God thy Heart is so disposed. 5. This condition of waiting may be a very safe condition for thee.
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Thou little thinkest that there are such difficulties about managing Comfort, as there are. These troubles keepe thee out of hearmes.
Thou little Thinkest that there Are such difficulties about managing Comfort, as there Are. These Troubles keep thee out of hearmes.
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Thou art now too feared, to do as some do.
Thou art now too feared, to do as Some doe.
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Though thou droopest, it keeps thee from security and levity, and many a scandall, that some of another temper are put to it to repent of.
Though thou droopest, it keeps thee from security and levity, and many a scandal, that Some of Another temper Are put to it to Repent of.
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It saves thee some repenting work.
It saves thee Some repenting work.
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6. For any thing that is done of all this while Christ may cure thee in one moment.
6. For any thing that is done of all this while christ may cure thee in one moment.
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Thou thinkest matters are gone a great way with thee, that thou art very farr out of sight.
Thou Thinkest matters Are gone a great Way with thee, that thou art very Far out of sighed.
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Alas thou art within one glimpse of a perfect cure.
Alas thou art within one glimpse of a perfect cure.
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Whenever the moment comes wherein Christ will appear, he can notwithstanding all that is done, make all cleare in thee.
Whenever the moment comes wherein christ will appear, he can notwithstanding all that is done, make all clear in thee.
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It is but causing his face to shine, but setting on one Word, but rectifying thy heart, in some one thing,
It is but causing his face to shine, but setting on one Word, but rectifying thy heart, in Some one thing,
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and thou shalt be whole. One look of Christ can mend all, and prayer may soone fetch it.
and thou shalt be Whole. One look of christ can mend all, and prayer may soon fetch it.
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Who would not wait if he thought he was so near. 7. His time is the best and the fittest time.
Who would not wait if he Thought he was so near. 7. His time is the best and the Fittest time.
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your time is alwaies ready, (saies Christ) but my time is not yet. He will exalt you in due time.
your time is always ready, (Says christ) but my time is not yet. He will exalt you in due time.
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The vision will speak, it will not lye. He that says more then is so, lies in word, he that promises more then he will doe, lyes in deed.
The vision will speak, it will not lie. He that Says more then is so, lies in word, he that promises more then he will do, lies in deed.
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but it will be in its appointed time, Saul waited but not long enough, in wordly matters men must wait to the end of the day in their tenders, till sunsetting, or they cannot scape undamnified. but it will be in its appointed time, Saul waited but not long enough, in wordly matters men must wait to the end of the day in their tenders, till sunsetting, or they cannot escape undamnified.
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And art thou talking of breach of day, when it is not yet the third hour of the day? Why it is a great while to night Christ may come yet if it were nearer sunsetting then it is, It may be in this case as in Daniels Vision, the thing is true, though the time appointed may be long.
And art thou talking of breach of day, when it is not yet the third hour of the day? Why it is a great while to night christ may come yet if it were nearer sunsetting then it is, It may be in this case as in Daniel's Vision, the thing is true, though the time appointed may be long.
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But Christ will not faile his own in the best and fittest time. But christ will not fail his own in the best and Fittest time.
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8. The longer Christ tarries before he comes the longer he may tarry when he doth come.
8. The longer christ tarries before he comes the longer he may tarry when he does come.
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when he hath forsaken a little moment. He gathers oft with everlasting mercies. He may not come till thou art fully prepared to make him so welcome when he doth come, that he may never leave thee.
when he hath forsaken a little moment. He gathers oft with everlasting Mercies. He may not come till thou art Fully prepared to make him so welcome when he does come, that he may never leave thee.
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They that have a smal fine, pay a good round yearlie rent and they which fine hard pay the lesse rent It is hard to say which is better.
They that have a small fine, pay a good round yearly rend and they which fine hard pay the less rend It is hard to say which is better.
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Here is a conveniency and equality both ways, if thou be not soone comforted as some others are, thou mayst have thy comforts more through and abiding when they come.
Here is a conveniency and equality both ways, if thou be not soon comforted as Some Others Are, thou Mayest have thy comforts more through and abiding when they come.
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9. However Heaven will make amends for all. If thou get it there, it will bear charges abundantly.
9. However Heaven will make amends for all. If thou get it there, it will bear charges abundantly.
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A waiting soul may get Heaven, as well as a soul ravished with joys in believing, And thefore wait:A waiting soul may get Heaven, as well as a soul ravished with Joys in believing, And Therefore wait:
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a man ill mounted riding to such a place, others overtake him and overgoe him, but yet this is still his comfort, they tell him he is in the way.
a man ill mounted riding to such a place, Others overtake him and overgo him, but yet this is still his Comfort, they tell him he is in the Way.
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To be cast behind and loose the way were sad, but this is comfortable that others can say, I left him on the road, he is in the right way, though he drive somewhat heavily.
To be cast behind and lose the Way were sad, but this is comfortable that Others can say, I left him on the road, he is in the right Way, though he drive somewhat heavily.
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And when he is gotten to the City, he forgets soon his lesse pleasant Travell, he is glad he is There,
And when he is got to the city, he forgets soon his less pleasant Travel, he is glad he is There,
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and they that rid faster, & easier can be no more. So though thou thinkest others out goe thee in gifts, parts, and abilities for service,
and they that rid faster, & Easier can be no more. So though thou Thinkest Others out go thee in Gifts, parts, and abilities for service,
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yet Thou art in the road, and if at last thou overtake Them in Heaven it will serve thy turne. Thou may be as welcome at thy journeys end as he that came thither with more State,
yet Thou art in the road, and if At last thou overtake Them in Heaven it will serve thy turn. Thou may be as welcome At thy journeys end as he that Come thither with more State,
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1579
and ease, Then thou hast done.
and ease, Then thou hast done.
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10. If thou hadst comfort it should not be, to set thee at Liberty ease and idlenesse.
10. If thou Hadst Comfort it should not be, to Set thee At Liberty ease and idleness.
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1581
He that would faine have assurance That hee might unyoke in his Christian Course, doth not desire it aright,
He that would feign have assurance That he might unyoke in his Christian Course, does not desire it aright,
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nor is like To have it, surely thou must labour as much from comfort to improve it, as Thou dost for comfort to attaine at, Labour we must,
nor is like To have it, surely thou must labour as much from Comfort to improve it, as Thou dost for Comfort to attain At, Labour we must,
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1583
and Therefore resolve in it, and patiently wait in this good way.
and Therefore resolve in it, and patiently wait in this good Way.
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1584
It is a great question whether be the harder work to get, or to use comforts aright, to keep from impatience in the want of them,
It is a great question whither be the harder work to get, or to use comforts aright, to keep from impatience in the want of them,
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1585
or security in the enjoyment of Them. Each condition hath its Excercise; Though the former hath lesse hazard in it.
or security in the enjoyment of Them. Each condition hath its Exercise; Though the former hath less hazard in it.
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1586
It may suffice to have said all this, to the clearing of the hopes in respect of comfort to those that are thus spiritually tosled at their first setting out.
It may suffice to have said all this, to the clearing of the hope's in respect of Comfort to those that Are thus spiritually tosled At their First setting out.
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1587
CAP. X. The doubtfull cases of such as have made longer Profession briefly distressed from the Observation.
CAP. X. The doubtful cases of such as have made longer Profession briefly distressed from the Observation.
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1588
2. TO those that have made longer profession, that are walking in darknesse and have no light.
2. TO those that have made longer profession, that Are walking in darkness and have no Light.
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1589
Many of these are severally troubled in doubts a bout their Estate.
Many of these Are severally troubled in doubts a bout their Estate.
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1590
This doctrine seasonably presses them to hope, and it would find matter for them in their severall capacities,
This Doctrine seasonably presses them to hope, and it would find matter for them in their several capacities,
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1591
but to speak to these particularly, would swe the discourse;
but to speak to these particularly, would swe the discourse;
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1592
I shall therefore speak something in the generall, and the Spirit of God is able to melt it into the particular conditions of trobled Souls, that are of this sort.
I shall Therefore speak something in the general, and the Spirit of God is able to melt it into the particular conditions of troubled Souls, that Are of this sort.
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And soe 1. Take notice, That whatever was urged as a ground of Hope to the prophane, belongs to you much more.
And so 1. Take notice, That whatever was urged as a ground of Hope to the profane, belongs to you much more.
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1594
You are as near as one of them if all be to begin now. Thou cryest out of an Hypocrite, as if his condition was worse then any ones. But
You Are as near as one of them if all be to begin now. Thou Christ out of an Hypocrite, as if his condition was Worse then any ones. But
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1595
1. Take notice, Every one is not an hypocrite that only wants strong grace, many they try themselves for the truth of grace, by the signs of the degrees of grace.
1. Take notice, Every one is not an hypocrite that only Wants strong grace, many they try themselves for the truth of grace, by the Signs of the Degrees of grace.
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True grace is one thing and strong & grown grace is another. 2. He is not an Hypocrite, that is not a compleat Christian.
True grace is one thing and strong & grown grace is Another. 2. He is not an Hypocrite, that is not a complete Christian.
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1597
A Christian may be in preparation for Christ, and if not throughly come over, yet still he is no impostor, onely in the way to a true setled state.
A Christian may be in preparation for christ, and if not thoroughly come over, yet still he is no impostor, only in the Way to a true settled state.
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3. He is not an Hypocrite that hath some hypocrysie in him. None complain so of a bad heart as they who have the best Heart.
3. He is not an Hypocrite that hath Some Hypocrisy in him. None complain so of a bad heart as they who have the best Heart.
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1599
But if Hypocrysie be found amongst other sins. If it be not allowed nor ontertained with delight.
But if Hypocrisy be found among other Sins. If it be not allowed nor ontertained with delight.
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The soul shall not be accounted with as the Abettor of such a way. Peter for once dissembled yet not an Hypocrite for so doing.
The soul shall not be accounted with as the Abettor of such a Way. Peter for once dissembled yet not an Hypocrite for so doing.
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1601
2. Though thou be an Hypocrite, yet there is hope;
2. Though thou be an Hypocrite, yet there is hope;
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1602
for thee, what though nothing but an outside profession? (For that string many one is harpning on ) yet sure thou art as near as the Drunkard, profane person can be.
for thee, what though nothing but an outside profession? (For that string many one is harpning on) yet sure thou art as near as the Drunkard, profane person can be.
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1603
Never tell me that profession should hinder you in your coming to Christ:
Never tell me that profession should hinder you in your coming to christ:
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1604
Athanasius wished all men were Hypocrites, That they had been all so good as Hipocrites are,Athanasius wished all men were Hypocrites, That they had been all so good as Hypocrites Are,
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1605
For God hath more examplary honour from externall conformity, then from open prophaness. And further it cannot hinder your coming in.
For God hath more exemplary honour from external conformity, then from open profaneness. And further it cannot hinder your coming in.
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1606
1. Profession hath kept you from many grosse sins, which would have been heavy on you if now to reckon for.
1. Profession hath kept you from many gross Sins, which would have been heavy on you if now to reckon for.
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1607
Alas if thoughts of Evill have been so tedious to you, what then would you have done,
Alas if thoughts of Evil have been so tedious to you, what then would you have done,
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1608
if these thoughts had been words, and these Words actions. Therefore your profession hath not hindered you thus far.
if these thoughts had been words, and these Words actions. Therefore your profession hath not hindered you thus Far.
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1609
2. Profession hath intituled you to many serious Christians who would not cease to pray for you,
2. Profession hath entitled you to many serious Christians who would not cease to pray for you,
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1610
and would not easily lay their hands off you, for the Hopes they once had of you, you are hereby drawn to Gods children who will be sure to stick close to you and pull hard before they loose you.
and would not Easily lay their hands off you, for the Hope's they once had of you, you Are hereby drawn to God's children who will be sure to stick close to you and pull hard before they lose you.
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1611
3. Profession hath inured you to the means.
3. Profession hath inured you to the means.
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This is the way to get comfort, many a startled soul knows not dutys, nor how to frame to them. But now profession hath taught thee the manner of the God of the land and in this thou art aforehand. For this is the way to have comfort, or have the Heart brought over,
This is the Way to get Comfort, many a startled soul knows not duties, nor how to frame to them. But now profession hath taught thee the manner of the God of the land and in this thou art aforehand. For this is the Way to have Comfort, or have the Heart brought over,
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1613
if yet thou fall short in this work.
if yet thou fallen short in this work.
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1614
Many a new convert knows not how to set upon the duties of Religion whence he might receive strength and comfort, which is a great disadvantage to him.
Many a new convert knows not how to Set upon the duties of Religion whence he might receive strength and Comfort, which is a great disadvantage to him.
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1615
Now thy profession befriends thee with this benefit. Thou art well used to Prayer, and reading,
Now thy profession befriends thee with this benefit. Thou art well used to Prayer, and reading,
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1616
and hearing &c. which is a good Thing before hand in this matter. 4. All the danger in profession, this very fear of thine about it, takes away.
and hearing etc. which is a good Thing before hand in this matter. 4. All the danger in profession, this very Fear of thine about it, Takes away.
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1617
That Hypocrites are in more danger then others, is not as if this sin was more unlike to be pardoned then another,
That Hypocrites Are in more danger then Others, is not as if this since was more unlike to be pardoned then Another,
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1618
but because this kind of Sinners seldome, or never, repent, and come in, as other sinners do.
but Because this kind of Sinners seldom, or never, Repent, and come in, as other Sinners do.
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1619
Hypocrysie hinders not pardon so oft as it hinders repentance.Hypocrisy hinders not pardon so oft as it hinders Repentance.
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1620
Now if this be thy fear and thy burthen, there is not this danger of thee.
Now if this be thy Fear and thy burden, there is not this danger of thee.
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1621
Profession if not sincere, it is dangerous only in this, when it is rested on,
Profession if not sincere, it is dangerous only in this, when it is rested on,
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1622
when it is made a Christ, when men are thereby whole, and need not the Physitian,
when it is made a christ, when men Are thereby Whole, and need not the physician,
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1623
and so are hindred from comming to Christ for thorough healing.
and so Are hindered from coming to christ for thorough healing.
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But when the soul is sensible of it, and strives to come to Christ notwithstanding it, there is no incapacity upon it, more then on any other state for its acceptance with Christ.
But when the soul is sensible of it, and strives to come to christ notwithstanding it, there is no incapacity upon it, more then on any other state for its acceptance with christ.
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The Harlots and Publicans that enter into the kingdome of Heaven before Scribes and Pharisees; The Harlots and Publicans that enter into the Kingdom of Heaven before Scribes and Pharisees;
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It is not meant of Heaven above; for Scribes and Pharisees as such, and Harlots and Publicans as such, stand at an equall distance to glory. It is not meant of Heaven above; for Scribes and Pharisees as such, and Harlots and Publicans as such, stand At an equal distance to glory.
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A prophane man dying so, cannot be saved no more then an Hypocrite that dies so.
A profane man dying so, cannot be saved no more then an Hypocrite that die so.
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But the Kingdome of Heaven is taken here as frequently in the N. T. For the Kingdome of Grace,
But the Kingdom of Heaven is taken Here as frequently in the N. T. For the Kingdom of Grace,
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for the Kingdome of the Gospel, and so the meaning of it is, Harlots and Publicans, are sooner converted, brought to repentance, to close with the Gospell-Kingdome, then the other are.
for the Kingdom of the Gospel, and so the meaning of it is, Harlots and Publicans, Are sooner converted, brought to Repentance, to close with the Gospell-Kingdome, then the other Are.
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Now this doth not imply that no Pharisees should come in, nor that they should be esse welcome if they did come in,
Now this does not imply that no Pharisees should come in, nor that they should be esse welcome if they did come in,
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then Harlots and Publicans. Nay sure if professors come to Christ to deny their own Righteousnesse, come off the condition that it is so hard to come off from, they should be the rather entertained.
then Harlots and Publicans. Nay sure if professors come to christ to deny their own Righteousness, come off the condition that it is so hard to come off from, they should be the rather entertained.
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It is not profession that hinders acceptance unless it hinder repentance, if it hinder not coming, it cannot hinder your welcome.
It is not profession that hinders acceptance unless it hinder Repentance, if it hinder not coming, it cannot hinder your welcome.
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Paul was a Pharisee a liver without the Law, yet Paul, when repented, was received as soon as any other Sinner. Paul was a Pharisee a liver without the Law, yet Paul, when repented, was received as soon as any other Sinner.
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The Similitude in that other place of the two Sons who were asked to Work in the Vineyard.
The Similitude in that other place of the two Sons who were asked to Work in the Vineyard.
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The one denyed, the other broke his promise, now as the former repented of his unmannerly deniall,
The one denied, the other broke his promise, now as the former repented of his unmannerly denial,
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and went, so if the other had repented of his unfaithfull breach of promise, and had gone too, no doubt he had found acceptance.
and went, so if the other had repented of his unfaithful breach of promise, and had gone too, no doubt he had found acceptance.
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Thou talkest of an almost Christian.
Thou talkest of an almost Christian.
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But sure an almost Christian may be an altogether Christian, or els Paul had prayed for this in vain:
But sure an almost Christian may be an altogether Christian, or Else Paul had prayed for this in vain:
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For that place, Better never to have known the way of God &c. This is not to this purpose. For that place, Better never to have known the Way of God etc. This is not to this purpose.
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For 1. It is spoken of such Christians as were turned Seducers, Ringleadres of Heresies, Persecutors, Wolves, that were risen up not sparing the flock.
For 1. It is spoken of such Christians as were turned Seducers, Ringleadres of Heresies, Persecutors, Wolves, that were risen up not sparing the flock.
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Thine is not any grosse apostasie from profession, but only a discovery of insufficiency. And 2. It is meant of them as finally persisting in that state.
Thine is not any gross apostasy from profession, but only a discovery of insufficiency. And 2. It is meant of them as finally persisting in that state.
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It may be since thou professedst, thou maiest have fallen by some great sin, but thou hast no heart to continue in it. It lies not quiet in thy bosome, thou hast no rest in thy bones by reason of it, Thy Hypocrysie if such, is not maintained,
It may be since thou professedst, thou Mayest have fallen by Some great since, but thou hast no heart to continue in it. It lies not quiet in thy bosom, thou hast no rest in thy bones by reason of it, Thy Hypocrisy if such, is not maintained,
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and thou art weary of the state and willing to come off from it, these very Apostates if they had repented, there was hopes of their yet coming off.
and thou art weary of the state and willing to come off from it, these very Apostates if they had repented, there was hope's of their yet coming off.
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And therefore by all this it appears that they fear and trouble doth take off the danger of thy profession, the foolish virgins if they had mist their oyle in time it had been happy for them.
And Therefore by all this it appears that they Fear and trouble does take off the danger of thy profession, the foolish Virgins if they had missed their oil in time it had been happy for them.
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If thou beest one of them thou hast this advantage that thou missest oyle, before they that sell it have shut up their shops.
If thou Best one of them thou hast this advantage that thou missest oil, before they that fell it have shut up their shops.
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There is yet hope in this thing. There is yet hope in this thing.
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It appears then that all the incouragements that have been given to that other sort, of new beginners, doe belong to you much more, you may set in as beginners,
It appears then that all the encouragements that have been given to that other sort, of new beginners, do belong to you much more, you may Set in as beginners,
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and share with them and welcome. All those comforts do belong to you.
and share with them and welcome. All those comforts do belong to you.
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Besides a grosse mistake may hereby I hope in some measure be removed that many a soul thinks their hope is behind them altogether, that they must either evidence it from what is past allready or els have none the matter is not so, Thou art as free to take Christ as any other man.
Beside a gross mistake may hereby I hope in Some measure be removed that many a soul thinks their hope is behind them altogether, that they must either evidence it from what is passed already or Else have none the matter is not so, Thou art as free to take christ as any other man.
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It thou canst not cleare it from thy profession already that thou hast taken him, thy profession puts no incapacity upon thee but thou maiest set in for him now as wel as any man. And
It thou Canst not clear it from thy profession already that thou hast taken him, thy profession puts no incapacity upon thee but thou Mayest Set in for him now as well as any man. And
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2. There is hopes for you.
2. There is hope's for you.
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For God may withdraw from you (as he witholds from the other) for choice ends of good unto you.
For God may withdraw from you (as he withholds from the other) for choice ends of good unto you.
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Though you walk in darkness and have no light, yet this may be for your interest exceedingly.
Though you walk in darkness and have no Light, yet this may be for your Interest exceedingly.
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1. God may do it to fetch some sin out of thee.
1. God may do it to fetch Some since out of thee.
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There is some evill way in thee, some way of lying, some way of false gaine, some way of pride, humoursomeness, indulged passion, &c: no marvell if thou he one of a troubled spirit.
There is Some evil Way in thee, Some Way of lying, Some Way of false gain, Some Way of pride, humoursomeness, indulged passion, etc.: no marvel if thou he one of a troubled Spirit.
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Much if not most usuall trouble of spirit is observed to arise (as occasioned at least) either,
Much if not most usual trouble of Spirit is observed to arise (as occasioned At least) either,
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1 Out of melancholly as one in that bodily distemper (Mr. Baxter says) one may as well cure a man of a palsy by a Sermon, as such a man.
1 Out of melancholy as one in that bodily distemper (Mr. Baxter Says) one may as well cure a man of a palsy by a Sermon, as such a man.
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2. Or out of ignorance of the nature and mystery of Grace by Christ the tenour of the Gospel covenant.
2. Or out of ignorance of the nature and mystery of Grace by christ the tenor of the Gospel Covenant.
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Or 3. From some disobedience now, it may be for some thing of this last kind,
Or 3. From Some disobedience now, it may be for Some thing of this last kind,
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and it is fatherly in him to withold from thee till this evill way be rooted out.
and it is fatherly in him to withhold from thee till this evil Way be rooted out.
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2. It may be to fetch thee on to some further degree of Holyness. There are after work of conversion. And the change they make are as considerable almost,
2. It may be to fetch thee on to Some further degree of Holiness. There Are After work of conversion. And the change they make Are as considerable almost,
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as if never any work had preceded.
as if never any work had preceded.
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The disciples who had left all for Christ, yet they must be converted againe, and more converted to this grace of humility, which yet was wanting in them.
The Disciples who had left all for christ, yet they must be converted again, and more converted to this grace of humility, which yet was wanting in them.
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God will afford comforts at first on those terms, on which after he will not continue them.
God will afford comforts At First on those terms, on which After he will not continue them.
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He will bear with that in a beginner, that after he will stand upon to have it mended.
He will bear with that in a beginner, that After he will stand upon to have it mended.
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He will not carry alwaies towards us as babes, he looks we should grow towards strong men in Christ.
He will not carry always towards us as babes, he looks we should grow towards strong men in christ.
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New wine must not be put in to old Bottels. New wine must not be put in to old Bottles.
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At first he would have thee spared in some things, but he expects that thou shouldst in time get thy bottles so renewed, At First he would have thee spared in Some things, but he expects that thou Shouldst in time get thy bottles so renewed,
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as to hold the strongest Wine he hath for them: And so he withdraws from thee now;
as to hold the Strongest Wine he hath for them: And so he withdraws from thee now;
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not because thou art worse then formerly but because thou art not better. He hath a design not to cast thee of, but, to put the forward by this withdrawment.not Because thou art Worse then formerly but Because thou art not better. He hath a Design not to cast thee of, but, to put the forward by this withdrawment.
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Some after work is on so t, It is not if I am to be converted now, o I had nothing before; thou art mistaken.
some After work is on so tO, It is not if I am to be converted now, oh I had nothing before; thou art mistaken.
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Some may have been before, and some may be to be added still;
some may have been before, and Some may be to be added still;
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God will have thee of the fashions of the world, more humble, close and serious then formerly, nothing so like to make thee a right mortified Christan, as terrours are.
God will have thee of the fashions of the world, more humble, close and serious then formerly, nothing so like to make thee a right mortified Christian, as terrors Are.
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3. He may design thou shouldst be more established and setled then heretofore. He that hath his comforts dearest, usually hath them surest.
3. He may Design thou Shouldst be more established and settled then heretofore. He that hath his comforts dearest, usually hath them Surest.
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Thou knowest how thou camest by Christ, and so art like to keep thy hold of him.
Thou Knowest how thou camest by christ, and so art like to keep thy hold of him.
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The spouse that had lost her beloved when she found him, she would not let him go, she charges by all the Hinds and Roes of the field, that they should beware of awaking him.
The spouse that had lost her Beloved when she found him, she would not let him go, she charges by all the Hinds and Roes of the field, that they should beware of awaking him.
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Christ is gotten into the beleevers heart, he charges the affections to keep the lumber of the world,
christ is got into the believers heart, he charges the affections to keep the lumber of the world,
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and the lusts of the flesh at a distance, that they awaken not Christ, nor disturb his soul and him together.
and the Lustiest of the Flesh At a distance, that they awaken not christ, nor disturb his soul and him together.
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O such a one came not so easily by him, as to give way to Lusts, to loose him for trifles as many doe.
O such a one Come not so Easily by him, as to give Way to Lustiest, to lose him for trifles as many doe.
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Thou art like of any one, To go through the Wilderness leaning on him. Thou hast come to Christ so importantly that thou canst not trifle with him.
Thou art like of any one, To go through the Wilderness leaning on him. Thou hast come to christ so importantly that thou Canst not trifle with him.
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Thy terrors are like the wind that shakes the tree to make them more rooted. The winter frost nips the trees at present to make them more fruitfull:
Thy terrors Are like the wind that shakes the tree to make them more rooted. The winter frost nips the trees At present to make them more fruitful:
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So these troubles of thine will tend to thy greater settlement and make thee more stedfast in the Lord.
So these Troubles of thine will tend to thy greater settlement and make thee more steadfast in the Lord.
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If thou hast brought the matter to waiting thou shalt never loose the thing, nor yet thy waiting for it.
If thou hast brought the matter to waiting thou shalt never lose the thing, nor yet thy waiting for it.
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If thou hast searched thy heart for sin, and about duty, and puttest thy selfe to God to be searched, and says•• thou shalt search and find none, no sin that I love and delight in.
If thou hast searched thy heart for since, and about duty, and puttest thy self to God to be searched, and says•• thou shalt search and find none, no since that I love and delight in.
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but had rather have it taken away, then to have it tarry, you shall find you shall be considered herein. but had rather have it taken away, then to have it tarry, you shall find you shall be considered herein.
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Now as long as any sin remains in this kind that the soul retains and from which it will not part.
Now as long as any since remains in this kind that the soul retains and from which it will not part.
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Christ may answer such a one, the matter stickes not at me.
christ may answer such a one, the matter sticks not At me.
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Thou art not yet prepared thou art not yet resolved on the match for thine own part.
Thou art not yet prepared thou art not yet resolved on the match for thine own part.
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But if it be come clearly to this, that the matter is at waiting, thou wilt finde that either 1 Christ will come speedily;
But if it be come clearly to this, that the matter is At waiting, thou wilt find that either 1 christ will come speedily;
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or 2, make it easy to thee to wait for him, (as if he doe either, it will serve thee,
or 2, make it easy to thee to wait for him, (as if he do either, it will serve thee,
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and be a great mercy to thee.) and 3. When he comes he will abundantly recompence his delay, a small moment I have forsaken thee,
and be a great mercy to thee.) and 3. When he comes he will abundantly recompense his Delay, a small moment I have forsaken thee,
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but with everlasting kindness will I gather thee.
but with everlasting kindness will I gather thee.
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And therefore study to bring it to this and thou wilt have no reason to cease from hoping in such a way. And Therefore study to bring it to this and thou wilt have no reason to cease from hoping in such a Way.
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3. Consider you are not alone of Gods children in this affliction.
3. Consider you Are not alone of God's children in this affliction.
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God hath had many of his children in this wilderness, hath made their valley of Achor their door of Hope.
God hath had many of his children in this Wilderness, hath made their valley of Achor their door of Hope.
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David, and Heman, and Hezekiah. &c, now this sure might stay thy heart a little in this condition of thine, to think,David, and Heman, and Hezekiah. etc., now this sure might stay thy heart a little in this condition of thine, to think,
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1. That many of Gods eminent servants have been thus heretofore. 2. That many of Gods children besides thee are so now or have been.
1. That many of God's eminent Servants have been thus heretofore. 2. That many of God's children beside thee Are so now or have been.
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3. That it is a condition many have escaped from, many have blessedly been delivered out of this state.
3. That it is a condition many have escaped from, many have blessedly been Delivered out of this state.
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A disease many have been recovered from, and few have perished of: a curable, a comfortable disease.
A disease many have been recovered from, and few have perished of: a curable, a comfortable disease.
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4. It is the condition, which God hath stil chosen to lead his best children through;
4. It is the condition, which God hath still chosen to led his best children through;
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eminentest Christians, for life, and experience, God hath thus trained them.
Eminentest Christians, for life, and experience, God hath thus trained them.
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Therefore this might stay thee at present, thou art under the chastisement of Sons, the discipline of Children, in these bitterest conflicts thou canst be in,
Therefore this might stay thee At present, thou art under the chastisement of Sons, the discipline of Children, in these Bitterest conflicts thou Canst be in,
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as to instance, Jonah said, he was cast out of Gods sight, yet he would look again towards Gods holy Temple.
as to instance, Jonah said, he was cast out of God's sighed, yet he would look again towards God's holy Temple.
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He thought in the Whales belly he should never have been seen nor found out more,
He Thought in the Whale's belly he should never have been seen nor found out more,
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but he would have the other look at Christ (for the Temple was a type of him) before he quite gave up all,
but he would have the other look At christ (for the Temple was a type of him) before he quite gave up all,
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and you know he was brought out of that miserable deep, and manifold prison againe. Ephraim is bemoaning himself.
and you know he was brought out of that miserable deep, and manifold prison again. Ephraim is bemoaning himself.
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For afflictions that stuck by him, God chastised him, and he was chastised. For afflictions that stuck by him, God chastised him, and he was chastised.
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God makes afflictions to tarry if he sets them on, he was likewise troubled with an unruly heart, Was like a Bullock unaccustomed to the Yoke.
God makes afflictions to tarry if he sets them on, he was likewise troubled with an unruly heart, Was like a Bullock unaccustomed to the Yoke.
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Yet he begs of God to turn, and this bemoaning Ephraim is a pleasant Child in Gods eies and he remembers him still, nay earnestly remembers him still, and will have mercy on him.
Yet he begs of God to turn, and this bemoaning Ephraim is a pleasant Child in God's eyes and he remembers him still, nay earnestly remembers him still, and will have mercy on him.
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The Church concludes her self to be cut off, and laid in the dungeon and a stone upon her, made sure for coming forth,
The Church concludes her self to be Cut off, and laid in the dungeon and a stone upon her, made sure for coming forth,
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yet she thence cryed to God;
yet she thence cried to God;
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and though none else could hear her where she was, yet she got the Lord to hear in that place,
and though none Else could hear her where she was, yet she god the Lord to hear in that place,
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and he drew neer to her, notwithstanding the dungeon and stone, and says, fear not. Nay the Church is gotten into further misery, she is not only in the grave,
and he drew near to her, notwithstanding the dungeon and stone, and Says, Fear not. Nay the Church is got into further misery, she is not only in the grave,
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but rotten, come to dry bones, and says her hope is lost, and she is cut off for her part, Whatever the Lord will do with others, says many such a soul, I think for my part I may as well sit still as stir any further, I am gone I think for one.
but rotten, come to dry bones, and Says her hope is lost, and she is Cut off for her part, Whatever the Lord will do with Others, Says many such a soul, I think for my part I may as well fit still as stir any further, I am gone I think for one.
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But God says, he would come to their very graves and open them, and call them forth and put his spirit into them, and make these very dry bones to live.
But God Says, he would come to their very graves and open them, and call them forth and put his Spirit into them, and make these very dry bones to live.
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The soul in a very far gone condition, the Lord will make it to live again.
The soul in a very Far gone condition, the Lord will make it to live again.
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He will fetch it out of the grave and bring it back from corruption, when it says, it is cut off, for its part.
He will fetch it out of the grave and bring it back from corruption, when it Says, it is Cut off, for its part.
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The soul now in this condition from these considerations, may move the Lord as David; Deal with me, as thou usest to do to those that love thy name, or according to thy custome to those that love thy name.
The soul now in this condition from these considerations, may move the Lord as David; Deal with me, as thou usest to do to those that love thy name, or according to thy custom to those that love thy name.
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Men that give freely at their doors shall not want custome, and so if they intend not to be troubled, they will say at first,
Men that give freely At their doors shall not want custom, and so if they intend not to be troubled, they will say At First,
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If we use them to this we shall never be without such guests;
If we use them to this we shall never be without such guests;
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now God hath a design to shew mercy, and so he hath still used poor people to his doors.
now God hath a Design to show mercy, and so he hath still used poor people to his doors.
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They can challenge nothing at his dole door, but only his custome of giving. He hath alwaies been wont to shew favour to those that were distressed;
They can challenge nothing At his dole door, but only his custom of giving. He hath always been wont to show favour to those that were distressed;
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and thou mayest hope he will be no worse to thee then to another, and thou mayest be well assured of it.
and thou Mayest hope he will be no Worse to thee then to Another, and thou Mayest be well assured of it.
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It is a good house, very good to the poor, and therefore if thou be needy call at it, and hope for relief.
It is a good house, very good to the poor, and Therefore if thou be needy call At it, and hope for relief.
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4. In this very condition thou art in. The Lord hath tender thoughts towards thee.
4. In this very condition thou art in. The Lord hath tender thoughts towards thee.
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The Lord, the high and lofty one, whose name is Holy, &c. These are attributes that fright a poor sinner, of any, The Lord, the high and lofty one. The Lord, the high and lofty one, whose name is Holy, etc. These Are attributes that fright a poor sinner, of any, The Lord, the high and lofty one.
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If I were righteous I would make Petition my only plea, so infinite is he, and I am nothing before him.
If I were righteous I would make Petition my only plea, so infinite is he, and I am nothing before him.
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But then he is, an holy God, and dwells in the holy place.
But then he is, an holy God, and dwells in the holy place.
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I, says the sinner, this affrights me, for he will not endure sin, I am unclean, I am a sinfull man, my hope is gone to deal with so pure a God;
I, Says the sinner, this affrights me, for he will not endure since, I am unclean, I am a sinful man, my hope is gone to deal with so pure a God;
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God hath mentioned these affrighting attributes on purpose, and this high God, this holy God, will single out this man also, will look at him, dwell with him that is of an humble and contrite spirit, that is broken in peices for sin, and that trembleth at his word.
God hath mentioned these affrighting attributes on purpose, and this high God, this holy God, will single out this man also, will look At him, dwell with him that is of an humble and contrite Spirit, that is broken in Pieces for since, and that Trembleth At his word.
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His greatness will condescend to thy meaness, his purity to thy sincetity, and to thee of all other will he look.
His greatness will condescend to thy meaness, his purity to thy sincetity, and to thee of all other will he look.
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And so hè speaks affectionately of a bemoning Ephraim, since I speak against him, I earnestly remember him still.
And so he speaks affectionately of a bemoaning Ephraim, since I speak against him, I earnestly Remember him still.
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The child cries in secret, and the mother that hath beaten it, is ready to cry too.
The child cries in secret, and the mother that hath beaten it, is ready to cry too.
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Josephs Brethren are pitifully troubled and Joseph gets into his chamber and weeps too, one would have thought they had beene of no kinne to hear them talke together,Josephs Brothers Are pitifully troubled and Joseph gets into his chamber and weeps too, one would have Thought they had been of no kin to hear them talk together,
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but Joseph did but this to bring them to repentance, Joseph chides to their faces,
but Joseph did but this to bring them to Repentance, Joseph chides to their faces,
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and weeps in a corner, and at last weeps on their neck as their dear Brother Joseph. The Lord hides great bowels from you all this time of your correction,
and weeps in a corner, and At last weeps on their neck as their dear Brother Joseph. The Lord hides great bowels from you all this time of your correction,
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but you will know he is choice of you while he speaks bitterest unto you, sure thou art one very gratious with God.
but you will know he is choice of you while he speaks Bitterest unto you, sure thou art one very gracious with God.
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An eminent divine says, if he were to choose a mans prayers he would desire the prayers of such an one above any mans, O thou afflicted tossed too and fro,
an eminent divine Says, if he were to choose a men Prayers he would desire the Prayers of such an one above any men, Oh thou afflicted tossed too and from,
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and not comforteà, &c. The Lord takes notice of all these passages, can call her by the name of all afflictions and sufferings, which shews how much his heart is toward poor reatures in this condition.and not comforteà, etc. The Lord Takes notice of all these passages, can call her by the name of all afflictions and sufferings, which shows how much his heart is towards poor reatures in this condition.
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Nay he says plainly in all their afflictions he was afflicted. Why thou wilt say then why did he not spare himself and me too;
Nay he Says plainly in all their afflictions he was afflicted. Why thou wilt say then why did he not spare himself and me too;
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prethe why doth the mother whip the child whilst at the same time she could cry rather then strike it,
prethe why does the mother whip the child while At the same time she could cry rather then strike it,
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but she will rather grieve her self then undoe the child, and so is thy fathers Wisdome and affection tempered towards thee.
but she will rather grieve her self then undo the child, and so is thy Father's Wisdom and affection tempered towards thee.
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5. Soules in this condition, should not untowardly put off comforts, when they are offered unto them, sometimes the word brings something neare you, you know not how fairly you can put it off.
5. Souls in this condition, should not untowardly put off comforts, when they Are offered unto them, sometime the word brings something near you, you know not how fairly you can put it off.
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And yet you do not take it, you are affraid of applying any comfort. Take heed you be not wilfull in your trouble.
And yet you do not take it, you Are afraid of applying any Comfort. Take heed you be not wilful in your trouble.
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1. Corruption and Satan is often gratified in a despairing humour in the hearts of Gods children:
1. Corruption and Satan is often gratified in a despairing humour in the hearts of God's children:
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some they study industriously to evade comfort.
Some they study industriously to evade Comfort.
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Set themselves to doubt, think it good for them, count all them unfaithfull, that would tender any comfort unto them.
Set themselves to doubt, think it good for them, count all them unfaithful, that would tender any Comfort unto them.
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Alas corruption hath gotten an end in these troubles, and this pevish discontented sadness pleases thee,
Alas corruption hath got an end in these Troubles, and this peevish discontented sadness Pleases thee,
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and thou art therefore thus resolved on it.
and thou art Therefore thus resolved on it.
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Now this is thy infirmiti. So David complaned of such an humour in him, he describes how he said God had forgotten to be gracious, &c. After he censures it, says, This was his infirmity. And so this is thy infirmity and corruption in thee, thou studdyest to be sad.
Now this is thy infirmiti. So David complained of such an humour in him, he describes how he said God had forgotten to be gracious, etc. After he censures it, Says, This was his infirmity. And so this is thy infirmity and corruption in thee, thou studdyest to be sad.
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Never did carnall man study so to presume as some troubled Soules in a righthand-extreame, study to despaire.
Never did carnal man study so to presume as Some troubled Souls in a righthand-extreame, study to despair.
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2. It is a great sin for thee to do on this fashion. 1. It brings up an evill report on the good Land:
2. It is a great since for thee to do on this fashion. 1. It brings up an evil report on the good Land:
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It is not only thy own suffering or self deniall, but Religion suffers herein.
It is not only thy own suffering or self denial, but Religion suffers herein.
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Alas, what will carnal men say of Religion? but that it makes folk mad? makes them mopish,
Alas, what will carnal men say of Religion? but that it makes folk mad? makes them mopish,
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1755
and they will blesse themselves from Religion.
and they will bless themselves from Religion.
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1756
As indeed who would not be discouraged from putting himselfe into that Physitians hands, if all his patients lay languishing,
As indeed who would not be discouraged from putting himself into that Physicians hands, if all his patients lay languishing,
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1757
and pining in a pittifull condition.
and pining in a pitiful condition.
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1758
Certainly our sorrow is better then their carnall mirth, but our cheerfulness would be better then our sorrow.
Certainly our sorrow is better then their carnal mirth, but our cheerfulness would be better then our sorrow.
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1759
I cannot but think some of you that are dejected and resolvedly sorrowfull out of hatred to your selves,
I cannot but think Some of you that Are dejected and resolvedly sorrowful out of hatred to your selves,
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1760
yet you would be loath to be s•, out of your love to Religion, if you knew you prejudiced others by it.
yet you would be loath to be s•, out of your love to Religion, if you knew you prejudiced Others by it.
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1761
2. It is disobedience. It is the command of God that we should believe. Yeild to Christ and lay hold of him, have honourable thoughts of Gods tendernesse and mercy,
2. It is disobedience. It is the command of God that we should believe. Yield to christ and lay hold of him, have honourable thoughts of God's tenderness and mercy,
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1762
and readily cast your selves upon him.
and readily cast your selves upon him.
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1763
Though I judge that in believing there is more then affiance, yet I think affiance is not excluded.
Though I judge that in believing there is more then affiance, yet I think affiance is not excluded.
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1764
He that believeth not, that God will accept of a poor sinner, that desires to come to him, in his way, hath made him a lyar. He that Believeth not, that God will accept of a poor sinner, that Desires to come to him, in his Way, hath made him a liar.
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1765
And therefore this unbelief is a matter of high concernment, sure thou wouldst not sin,
And Therefore this unbelief is a matter of high concernment, sure thou Wouldst not sin,
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1766
if thou knewest it, shall I tell thee thy great sin at this day, is thy studied drooping, thy invented tricks to put off the Lords consolations. This is thy sin.
if thou Knewest it, shall I tell thee thy great since At this day, is thy studied drooping, thy invented tricks to put off the lords consolations. This is thy since.
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1767
3. It hinders thy Christian course.
3. It hinders thy Christian course.
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1768
Thou cryest, O I could be cheerfull if I could but doe such and such duties.
Thou Christ, Oh I could be cheerful if I could but do such and such duties.
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1769
Labour to be cheerfull, and that were the next way to be able to doe those duties.
Labour to be cheerful, and that were the next Way to be able to do those duties.
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1770
Thou talkest of deadnesse and unaptnesse to any thing that is good, why alas, thy soul is under a generall discouragement,
Thou talkest of deadness and unaptness to any thing that is good, why alas, thy soul is under a general discouragement,
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1771
and this must needs make thee unactive, but if thou hadst comfort, this tree would thrive in the warme sun,
and this must needs make thee unactive, but if thou Hadst Comfort, this tree would thrive in the warm sun,
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1772
and on the back of the chimney if any where, The joy of the Law is our strength, Our joy in God puts us on and makes us much more able for service, then otherwise we could be.
and on the back of the chimney if any where, The joy of the Law is our strength, Our joy in God puts us on and makes us much more able for service, then otherwise we could be.
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1773
4. It is a dishonour to God not to trust him upon his word: not to beleive him further then we see him.
4. It is a dishonour to God not to trust him upon his word: not to believe him further then we see him.
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1774
We will believe nothing he hath said further then we can find it evidenced upon our own hearts.
We will believe nothing he hath said further then we can find it evidenced upon our own hearts.
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1775
The vilest usurer will trust when he hath a pledge as good or better then the thing he lends, so thou wilt trust God if he lay in a pledge with his word.
The Vilest usurer will trust when he hath a pledge as good or better then the thing he lends, so thou wilt trust God if he lay in a pledge with his word.
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1776
Thomas would believe if he might see. Blessed saies Christ is he that hath not seene yet hath beleived. Thomas would believe if he might see. Blessed Says christ is he that hath not seen yet hath believed.
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1777
Herein is the Lord glorified when we beleive his word, and rest in that, though we find not things within our selves as we could desire.
Herein is the Lord glorified when we believe his word, and rest in that, though we find not things within our selves as we could desire.
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1778
In these respects it is thy sin to put off comforts. 3. Put not off comforts, for cheerfull holyness is better then sinning sorrow.
In these respects it is thy since to put off comforts. 3. Put not off comforts, for cheerful holiness is better then sinning sorrow.
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1779
Thou thinkest thou doest well to be sad: I tell thee no sorrow, even not holy sorrow, is a condition to dwell in, but only to pass thorough.
Thou Thinkest thou dost well to be sad: I tell thee no sorrow, even not holy sorrow, is a condition to dwell in, but only to pass through.
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1780
Our aim should not be at it, though we should be content in it, but the height of Christianity is holy rejoycing in the Lord, To delight in God. Our very sorrows are better then the worlds joys,
Our aim should not be At it, though we should be content in it, but the height of Christianity is holy rejoicing in the Lord, To delight in God. Our very sorrows Are better then the world's Joys,
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1781
but our joyes are better then our sorrows. This is not the condition we should rest in.
but our Joys Are better then our sorrows. This is not the condition we should rest in.
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1782
To take pleasure in God, to blesse him, to serve him in Holiness without fear, is that the Lord delights most in.
To take pleasure in God, to bless him, to serve him in Holiness without Fear, is that the Lord delights most in.
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1783
The Lord taketh pleasure in them that fear him in those that hope in his Mercy.
The Lord Takes pleasure in them that Fear him in those that hope in his Mercy.
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1784
He takes delight to be hoped in as well as feared. Cheerfulness should be aimed at:
He Takes delight to be hoped in as well as feared. Cheerfulness should be aimed At:
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1785
sorrow is oft our way but not our choise, proper or chiefe work.
sorrow is oft our Way but not our choice, proper or chief work.
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4. Remember and treasure up comforts formerly received, As Mr. Baxter says, what are our memories for,
4. remember and treasure up comforts formerly received, As Mr. Baxter Says, what Are our memories for,
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1787
if we will beleive Gods kindness to us no longer then he is just telling us of it? David remembred the days of old.
if we will believe God's kindness to us no longer then he is just telling us of it? David remembered the days of old.
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1788
Art thou in trouble, hath the Lord never comforted thee!
Art thou in trouble, hath the Lord never comforted thee!
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1789
is there never a piece of a ring, nor old Gold, no token of love a great while since given thee? whome he loves once he loves for ever,
is there never a piece of a ring, nor old Gold, no token of love a great while since given thee? whom he loves once he loves for ever,
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1790
and therefore think of what is past for thy comfort.
and Therefore think of what is passed for thy Comfort.
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5. In this very condition thou art in, Bless the Lord Surely, there is very much in this thing.
5. In this very condition thou art in, Bless the Lord Surely, there is very much in this thing.
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1792
Thou canst not pray, it may be, thou art so dark-hearted, so overpressed with fears, see whether thou canst not praise him. Praise him sayst thou, how! Or for what?
Thou Canst not pray, it may be, thou art so dark-hearted, so overpressed with fears, see whither thou Canst not praise him. Praise him Sayest thou, how! Or for what?
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1793
1. For thy life. Though thou art a troubled soul blesse him thou art a living soul. Thou mighst have been dead and out of all Hopes,
1. For thy life. Though thou art a troubled soul bless him thou art a living soul. Thou mighst have been dead and out of all Hope's,
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and at the farthest of thy fears.
and At the farthest of thy fears.
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1795
2. That thou hast an healthfull body, if it be so with thee that thou art not taken off the means of thy soules good.
2. That thou hast an healthful body, if it be so with thee that thou art not taken off the means of thy Souls good.
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1796
3. That God hath shewed many Mercies to thee of old. For all these troubles, those old favours must not be forgotten.
3. That God hath showed many mercies to thee of old. For all these Troubles, those old favours must not be forgotten.
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1797
The Lord girded thee when thou didst not know him. 4. That he still doth provide outwardly for thee. The Lord girded thee when thou didst not know him. 4. That he still does provide outwardly for thee.
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1798
Many a one is poore and hath much adoe to live. If thou wert so it would be a great addition to thy present trouble.
Many a one is poor and hath much ado to live. If thou Wertenberg so it would be a great addition to thy present trouble.
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1799
If thou wert in doubt about thy soul, and put to it for thy body too.
If thou Wertenberg in doubt about thy soul, and put to it for thy body too.
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1800
We count oft our troubles great because no greater are upon us.
We count oft our Troubles great Because no greater Are upon us.
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1801
Job was sadly deprived of all, and not spared in soul neither, surely the Lord is good in this to thee.Job was sadly deprived of all, and not spared in soul neither, surely the Lord is good in this to thee.
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1802
5. That thou art out of Hell.
5. That thou art out of Hell.
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1803
Many it may be of thy companions are in the condition which thou fearest, and are past fear and hope too.
Many it may be of thy Sodales Are in the condition which thou Fearest, and Are passed Fear and hope too.
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1804
That thou art spared out of hell for a time (if it must be but a time) thou mightest do well to thank God for that.
That thou art spared out of hell for a time (if it must be but a time) thou Mightest do well to thank God for that.
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1805
The Devils and damned are not spared a minute from their torture.
The Devils and damned Are not spared a minute from their torture.
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6. That thou art kept from grosse sin That thou art troubled rather then wicked, better God trouble thee then thou trouble the World as many a Drunkard, Swearer, Cheater, and prophane Person doth.
6. That thou art kept from gross since That thou art troubled rather then wicked, better God trouble thee then thou trouble the World as many a Drunkard, Swearer, Cheater, and profane Person does.
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Bless God thou art not one of those. 7 That thou hast the prayers and pitty of Christians, and thy Ministers.
Bless God thou art not one of those. 7 That thou haste the Prayers and pity of Christians, and thy Ministers.
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8. That Christ hath not left off treating with thee, but is dealing with thy Soul and upon tearms with thee.
8. That christ hath not left off treating with thee, but is dealing with thy Soul and upon terms with thee.
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1809
That thou art troubled, art sick of Love, he hath left thee, yet such mirrh is on the handles of the door, that thy Bowels are moved for him.
That thou art troubled, art sick of Love, he hath left thee, yet such mirrh is on the handles of the door, that thy Bowels Are moved for him.
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It is a Mercy that thou art not secure, if thou beest all out as bad as thou talkest of.
It is a Mercy that thou art not secure, if thou Best all out as bad as thou talkest of.
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Besides take notice of his hearing thy prayers, saving thee from trouble, his daily passages of preservation towards thee.
Beside take notice of his hearing thy Prayers, Saving thee from trouble, his daily passages of preservation towards thee.
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For all this fancyed unkindness take notice of his love and blesse his name.
For all this fancied unkindness take notice of his love and bless his name.
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And I tell you, you little think how near a way this is, and of how excellent an use this may be to the recovering of thee from thy trouble of mind.
And I tell you, you little think how near a Way this is, and of how excellent an use this may be to the recovering of thee from thy trouble of mind.
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1. It may help thee by diversion, variety of Work may help much under discouragement.
1. It may help thee by diversion, variety of Work may help much under discouragement.
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Thou art all for numbling, and this hath quite dulled thee, turn thee to the duty of praise,
Thou art all for numbling, and this hath quite dulled thee, turn thee to the duty of praise,
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and it may call up other affections, which may change the current of thy heart, and work an alteration.
and it may call up other affections, which may change the current of thy heart, and work an alteration.
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2. It may affect thee and let thee know all is not wanting: though I have not all, yet I have some.
2. It may affect thee and let thee know all is not wanting: though I have not all, yet I have Some.
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I have a great deal to praise God for, for all my troubles, now thou carriest like one utterly destitute.
I have a great deal to praise God for, for all my Troubles, now thou carriest like one utterly destitute.
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3. It might secretly afford some evidence of thine own sincerity.
3. It might secretly afford Some evidence of thine own sincerity.
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If thou can delight to set up God, though thou fearest thy share in him, sure this is not of the damned kind that is in thee, there is cursing God, but no praising in Hell.
If thou can delight to Set up God, though thou Fearest thy share in him, sure this is not of the damned kind that is in thee, there is cursing God, but not praising in Hell.
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There is ingenuity in thy prayses, and enough it would shew thee of Gods grace upon thee.
There is ingenuity in thy praises, and enough it would show thee of God's grace upon thee.
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4. It might affect others with Religion, The spouse that wanted her beloved and spake so in his commendations, it drew the daughters of Jerusalem to desire, to seek him with her.
4. It might affect Others with Religion, The spouse that wanted her Beloved and spoke so in his commendations, it drew the daughters of Jerusalem to desire, to seek him with her.
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If a Christ wanted be thus lovely, what, is a Christ enjoyed, may the stander by say? And sure in this very fit, thou hast much to say in Christs commendations.
If a christ wanted be thus lovely, what, is a christ enjoyed, may the stander by say? And sure in this very fit, thou hast much to say in Christ commendations.
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5. This Service would be hugely well taken from thee. The Sacrifices of God are a broken Spirit.
5. This Service would be hugely well taken from thee. The Sacrifices of God Are a broken Spirit.
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But sure then the prayses of a broken spirit would please much. 6. This might make way to Mercy more then any thing, nay may God say, But sure then the praises of a broken Spirit would please much. 6. This might make Way to Mercy more then any thing, nay may God say,
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If thou blessest me in this condition, it is pitty but thou shouldest be in a better,
If thou blessest me in this condition, it is pity but thou Shouldst be in a better,
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and then thou wouldst blesse me more.
and then thou Wouldst bless me more.
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The Soule resolves to serve him, if it may not have him, And to commend him to others if it must never enjoy him her selfe, this is great ingenuity,
The Soul resolves to serve him, if it may not have him, And to commend him to Others if it must never enjoy him her self, this is great ingenuity,
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and this is the ready way to comfort. But thus let troubled soules cherish and improve their hopes about their estate.
and this is the ready Way to Comfort. But thus let troubled Souls cherish and improve their hope's about their estate.
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And thus we dismiss this part of the improvement of this poynt to the Godly, both beginners and others, in respect of their darkness or want of comfort.
And thus we dismiss this part of the improvement of this point to the Godly, both beginners and Others, in respect of their darkness or want of Comfort.
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CAP. XI. The truth improved to the Godly in respect of any prevayling Sin.
CAP. XI. The truth improved to the Godly in respect of any prevailing Sin.
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2 MAke use of the duty of this doctrine in respect of sin: And this wil.
2 MAke use of the duty of this Doctrine in respect of since: And this will.
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be of use in respect of comfort toe.
be of use in respect of Comfort toe.
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And it may be some Souls sit down in this recess of sorrow, and despondency because of sin, some prevalent sin is still in them,
And it may be Some Souls fit down in this recess of sorrow, and despondency Because of since, Some prevalent since is still in them,
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and they think they shall never get the better of it, that there is no hope about that veine and way of sin they find within them.
and they think they shall never get the better of it, that there is no hope about that vein and Way of since they find within them.
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But God hath not shut you up in this thing.
But God hath not shut you up in this thing.
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Some sin that is prevalent, and you have long striven against do not conclude that it will never be otherwise,
some since that is prevalent, and you have long striven against doe not conclude that it will never be otherwise,
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and so to despair about it, either 1. Thence to give over striving, and to make some dishonourable truce, to give some tolleration to that corruption, to strike some way to cast that to the latter ends, to put it among thy necessary infirmities,
and so to despair about it, either 1. Thence to give over striving, and to make Some dishonourable truce, to give Some toleration to that corruption, to strike Some Way to cast that to the latter ends, to put it among thy necessary infirmities,
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as it is hard to fight long with a Sin. Or 2. Thence to conclude thy estate to be carnall because of the prevalency of that sin.
as it is hard to fight long with a Sin. Or 2. Thence to conclude thy estate to be carnal Because of the prevalency of that since.
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Do not either conclude for the sin or against thy selfe, because it is so with thee:
Do not either conclude for the since or against thy self, Because it is so with thee:
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there is yet Hope left thee about this thing. For, 1. Thou knowest the badness of no bodys heart but thine own. there is yet Hope left thee about this thing. For, 1. Thou Knowest the badness of no bodies heart but thine own.
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It may be thou concludest thine to be desperate because thou thinkest none like to it,
It may be thou concludest thine to be desperate Because thou Thinkest none like to it,
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but thou knowest none but it, that makes thee think so.
but thou Knowest none but it, that makes thee think so.
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There are few of Gods children, but they can vye for thoughts with the worst thou hast;
There Are few of God's children, but they can vie for thoughts with the worst thou hast;
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if thou knew as much as they know.
if thou knew as much as they know.
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Thou concludest if others knew thy heart they would abhor thee, when as they know enough of their own and cannot abhor themselves,
Thou concludest if Others knew thy heart they would abhor thee, when as they know enough of their own and cannot abhor themselves,
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when a young Divine askt Luther what he thought by such a one that did not believe what he himself preached, thinking that Luther would have pronounced some dreadfull sentence on such a state.
when a young Divine asked Luther what he Thought by such a one that did not believe what he himself preached, thinking that Luther would have pronounced Some dreadful sentence on such a state.
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Luther answered, I am glad to hear there is some body else like me, which did immediately much comfort the young Divine.Luther answered, I am glad to hear there is Some body Else like me, which did immediately much Comfort the young Divine.
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Thou thinkest no body else is like thee, when as the best of Gods Children, could shew the same things thou speakest of, dost not heare thy sins sometimes confessEd in publick,
Thou Thinkest no body Else is like thee, when as the best of God's Children, could show the same things thou Speakest of, dost not hear thy Sins sometime confessEd in public,
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and if none had them but thou how should others confesse them!
and if none had them but thou how should Others confess them!
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It seems by that these things are stirring elsewhere as well as with thee, many a one, whom thou thinkest to be free, (or notwithstanding wouldst not conclude that he wanted sincerity for such thoughts) hath the same things in him which thou hast,
It seems by that these things Are stirring elsewhere as well as with thee, many a one, whom thou Thinkest to be free, (or notwithstanding Wouldst not conclude that he wanted sincerity for such thoughts) hath the same things in him which thou hast,
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and thinks the like concerning thee.
and thinks the like Concerning thee.
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2. Thou art the better for thy striving, in that it would be worse with thee,
2. Thou art the better for thy striving, in that it would be Worse with thee,
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if thou strivedst not at al. Though thou hast not such successe as thou wouldst have,
if thou strivedst not At all Though thou hast not such success as thou Wouldst have,
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yet thy labour is not lost.
yet thy labour is not lost.
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For that corruption which remains notwithstanding thy striving, how would it prevail much more if thou strivedst not at all? If the wind and water carry down thy vessell notwithstanding thy toile at the Oares, how fast, and how far would it carry thee if thou toyledst not all.
For that corruption which remains notwithstanding thy striving, how would it prevail much more if thou strivedst not At all? If the wind and water carry down thy vessel notwithstanding thy toil At the Oars, how fast, and how Far would it carry thee if thou toyledst not all.
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Therefore this contest of thine though it hath not a positive yet it hath a privative successe.
Therefore this contest of thine though it hath not a positive yet it hath a privative success.
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Though, it bring not that good thou wouldst, yet it hinders a greater degree of evill.
Though, it bring not that good thou Wouldst, yet it hinders a greater degree of evil.
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Thou art not sensibly better but thou art prevented of being sensibly worse, by this contest of thine.
Thou art not sensibly better but thou art prevented of being sensibly Worse, by this contest of thine.
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Here is the profit, that thou art kept from being worse hereby. 3. This is thy work, this is the state of the Godly.
Here is the profit, that thou art kept from being Worse hereby. 3. This is thy work, this is the state of the Godly.
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These are the Cananites left in the land to prove thee These are to learn thee war, these are left in thee and must be so while here, there is much grace exercised,
These Are the Canaanites left in the land to prove thee These Are to Learn thee war, these Are left in thee and must be so while Here, there is much grace exercised,
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and left on purpose for this end, viz: about the sin that remains in the Godly.
and left on purpose for this end, videlicet: about the since that remains in the Godly.
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The sin is evil but thy contest with it is part of thy taske, thy work which God requires and accepts of •t thy hands, The flesh lusteth against the spirit and the spirit against the flesh, and these two are contrary.
The since is evil but thy contest with it is part of thy task, thy work which God requires and accepts of •t thy hands, The Flesh Lusteth against the Spirit and the Spirit against the Flesh, and these two Are contrary.
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Thou thinkest that all should be of one side and one party in thee, but it is consistent with the work of grace, to have twins stirring in the wombe.
Thou Thinkest that all should be of one side and one party in thee, but it is consistent with the work of grace, to have twins stirring in the womb.
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These principles are contrary and no marveile if they strive and lust one against another.
These principles Are contrary and no Marvel if they strive and lust one against Another.
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This is the Messenger from Satan to buffet thee, to keepe thee from being exalted above measure.
This is the Messenger from Satan to buffet thee, to keep thee from being exalted above measure.
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1867
These very corruptions keep thee out of harmes another way.
These very corruptions keep thee out of harms Another Way.
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The Canaanites remaine to put thee in mind of the native inhabitants of the Land, that thou mayest be humbled notwithstanding any better entrance that is made upon thee.
The Canaanites remain to put thee in mind of the native inhabitants of the Land, that thou Mayest be humbled notwithstanding any better Entrance that is made upon thee.
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Hezekiah God left him in the matter of the King of Babylon, and it was not to let him know he was an Hypocrite, or because he was one, (as thou art apt to conclude, Hezekiah God left him in the matter of the King of Babylon, and it was not to let him know he was an Hypocrite, or Because he was one, (as thou art apt to conclude,
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if thou wert right God would not leave thee as he doth, such a sin should not Lord as it doth.) but it was that he might know all that was in his heart, might know what dangerous seeds there were still remaining with him, that he might understand what his heart might be trusted in, better then he did before, which might make him carry humbly under the signall mercies the Lord had afforded to him.
if thou Wertenberg right God would not leave thee as he does, such a since should not Lord as it does.) but it was that he might know all that was in his heart, might know what dangerous seeds there were still remaining with him, that he might understand what his heart might be trusted in, better then he did before, which might make him carry humbly under the signal Mercies the Lord had afforded to him.
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4. There is roome for growth in the best of his Children!
4. There is room for growth in the best of his Children!
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1872
They are not so good but they may mend, grace should encrease and thrive when it is in truth,
They Are not so good but they may mend, grace should increase and thrive when it is in truth,
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1873
now thou must not take that stature to be necessary to denominate thee a true Christian, that thou art to grow and thrive unto.
now thou must not take that stature to be necessary to denominate thee a true Christian, that thou art to grow and thrive unto.
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1874
These may be things to be endeavoured for; and not to be had at first setting out.
These may be things to be endeavoured for; and not to be had At First setting out.
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1875
Thou wouldst have it all at first.
Thou Wouldst have it all At First.
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1876
There is a kind of paine and lameness in young ones, that is called the thrift, which is not a down-right lameness.
There is a kind of pain and lameness in young ones, that is called the thrift, which is not a downright lameness.
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1877
And soe may this trouble of thine, not be so much concerning the truth as the growth of thy grace:
And so may this trouble of thine, not be so much Concerning the truth as the growth of thy grace:
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1878
many of these things thou complainest of should rather be the matter of thy future endeavours to overcome them,
many of these things thou complainest of should rather be the matter of thy future endeavours to overcome them,
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1879
then markes to judge thy present estate by: rather things to be striven against, then despaired from.
then marks to judge thy present estate by: rather things to be striven against, then despaired from.
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1880
5. There is hope about this thing, for thou canst not goe to God about a businesse that doth better please him then this is.
5. There is hope about this thing, for thou Canst not go to God about a business that does better please him then this is.
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1881
The Lord will give to his Children riches, and honour and health, &c: which are not things immediately for their souls good,
The Lord will give to his Children riches, and honour and health, etc.: which Are not things immediately for their Souls good,
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1882
and yet he will not deny them these things, because they are dear to him:
and yet he will not deny them these things, Because they Are dear to him:
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1883
now if thou goe to God for power against sin, and strength so duty, These are things the Lord delights in.
now if thou go to God for power against since, and strength so duty, These Are things the Lord delights in.
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1884
In these things I delight saith the Lord, and therefore sure thou may hope this petition of thine shall in time find acceptance. In these things I delight Says the Lord, and Therefore sure thou may hope this petition of thine shall in time find acceptance.
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1885
It is a great advantage to petition a King for that which he loves to be asked.
It is a great advantage to petition a King for that which he loves to be asked.
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1886
Thou hast Gods will on thy side, thou canst not be so against sin, but God is against it much more.
Thou hast God's will on thy side, thou Canst not be so against since, but God is against it much more.
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1887
And therefore thou maiest hope that in his own time he will help thee about it,
And Therefore thou Mayest hope that in his own time he will help thee about it,
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1888
and however that he hath his glory from it, or it must not abide in thee soe quite against thy will and his will too.
and however that he hath his glory from it, or it must not abide in thee so quite against thy will and his will too.
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1889
6. The Lord can easily help this thing, matters are not so farr gone in thy heart,
6. The Lord can Easily help this thing, matters Are not so Far gone in thy heart,
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1890
but the Lord can with one touch of his hand cure all, If Christ do but looke back on Peter, he shall leave his denying,
but the Lord can with one touch of his hand cure all, If christ do but look back on Peter, he shall leave his denying,
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1891
and swearing, and cursing, and fall a weeping.
and swearing, and cursing, and fallen a weeping.
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1892
The Spouse that will not stirr to let in Christ, if he leave but the droppings of his fingers in the hole of the doo•e, her very bowels shall be moved for him.
The Spouse that will not stir to let in christ, if he leave but the droppings of his fingers in the hold of the doo•e, her very bowels shall be moved for him.
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1893
Alas thou thinkest this heart of thine is farr sunk, that it cannot be recovered, at least in no small time,
Alas thou Thinkest this heart of thine is Far sunk, that it cannot be recovered, At least in no small time,
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1894
but thou art mistaken, the Lord can mend all this with one glimpse of his countenance, It is he that strengtheneth with strength in the Soul. He hath a notable hand at these inward cures,
but thou art mistaken, the Lord can mend all this with one glimpse of his countenance, It is he that strengtheneth with strength in the Soul. He hath a notable hand At these inward cures,
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1895
and indeed what cannot almightyness do? There is no sin so enterwoven with thee in thy constitution and by custome,
and indeed what cannot almightyness do? There is no since so interwoven with thee in thy constitution and by custom,
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1896
but the Lord can take thee off it, and no duty thou art so averse unto,
but the Lord can take thee off it, and no duty thou art so averse unto,
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1897
but he can bring thee on unto it.
but he can bring thee on unto it.
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1898
It is but the wakening of the wind, (and you know that oft is on a suddain) and the garden spices send forth their pleasant smell.
It is but the wakening of the wind, (and you know that oft is on a sudden) and the garden spices send forth their pleasant smell.
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1899
The power is in God there is a root in thee, It is but this power stirring, The power is in God there is a root in thee, It is but this power stirring,
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1900
and the root in thee shall answer to it, and thou mayest soon be of a right temper,
and the root in thee shall answer to it, and thou Mayest soon be of a right temper,
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1901
and in a right order before him. Saul persecuted David because he feared his supplanting him in the matter of the crown,
and in a right order before him. Saul persecuted David Because he feared his supplanting him in the matter of the crown,
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1902
and no doubt there was not any thing in the world, that went so against Sauls stomach, he could down with any thing better then to let David be King.
and no doubt there was not any thing in the world, that went so against Saul's stomach, he could down with any thing better then to let David be King.
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1903
But yet Saul in a fit, when overcome with Davids kindnesse, could yeild to this,
But yet Saul in a fit, when overcome with Davids kindness, could yield to this,
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1904
and could covenant with David when he should be King, to shew kindness to his family:
and could Covenant with David when he should be King, to show kindness to his family:
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1905
now he could let David be King or any thing; now he could let David be King or any thing;
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1906
and so God can bring that temper upon thee that thou shalt yeild to any Duty.
and so God can bring that temper upon thee that thou shalt yield to any Duty.
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1907
Nothing shall be stuck at by thee, how averse soever thou sometimes wert unto it. The Lord can change habits and customes in thy heart, he can take thee off.
Nothing shall be stuck At by thee, how averse soever thou sometime Wertenberg unto it. The Lord can change habits and customs in thy heart, he can take thee off.
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1908
The mighty power of God can alter this heart of thine.
The mighty power of God can altar this heart of thine.
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1909
The man in Gersom that studied against atheisme, and could never get the better of it, at last he prayed that God would help him in it,
The man in Gersom that studied against atheism, and could never get the better of it, At last he prayed that God would help him in it,
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1910
and he was clean rid of all his horrid temptations this way, and was as really perswaded of the truth of unseen things as of the chair he sate in.
and he was clean rid of all his horrid temptations this Way, and was as really persuaded of the truth of unseen things as of the chair he sat in.
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1911
The heart of man is deceitfull and desperately wicked above all things, who can know it? Worse then men can think, worse then we ourselves can discover,
The heart of man is deceitful and desperately wicked above all things, who can know it? Worse then men can think, Worse then we ourselves can discover,
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1912
but he adds, Thou Lord knowest, &c: Is this any comfort? yea sure.
but he adds, Thou Lord Knowest, etc.: Is this any Comfort? yea sure.
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1913
The Lord can discover and cure this deceit to the very bottome, he knows the heart altogether, thy Soul it may be is like a curious Watch, that at present will not goe, the fault thou doest not know,
The Lord can discover and cure this deceit to the very bottom, he knows the heart altogether, thy Soul it may be is like a curious Watch, that At present will not go, the fault thou dost not know,
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1914
but goe it will not, what course is to be taken with such a peice? why take this heart this Watch to God. 1. Who made it. 2. Who is the best workman. 3. Hath alwaies mended it,
but go it will not, what course is to be taken with such a piece? why take this heart this Watch to God. 1. Who made it. 2. Who is the best workman. 3. Hath always mended it,
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1915
and knows the course of it, and he is like of any to set it a going.
and knows the course of it, and he is like of any to Set it a going.
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1916
An heart that hath stood by thee a long time and hath not gone, this glorious artist can set it a going againe, make it as perfect and better then ever it was, He can soone see what the matter is with it,
an heart that hath stood by thee a long time and hath not gone, this glorious artist can Set it a going again, make it as perfect and better then ever it was, He can soon see what the matter is with it,
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1917
whether the fault be in the spring, whether any wheele wanting, whether any thing broken, whatever it is, he that made it, can soone discover.
whither the fault be in the spring, whither any wheel wanting, whither any thing broken, whatever it is, he that made it, can soon discover.
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1918
It is but his touching it, and he can set it straight and put it into good order as ever it was, and much better:
It is but his touching it, and he can Set it straight and put it into good order as ever it was, and much better:
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1919
so may thy heart be ordered by God which thou so much complainest of. There is hopes of getting the better of any of these sins for all this.
so may thy heart be ordered by God which thou so much complainest of. There is hope's of getting the better of any of these Sins for all this.
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1920
7. This is to make thee willing to dye.
7. This is to make thee willing to die.
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1921
Paul crys out to be rid of this body of death. And so some sin will abide with thee,Paul cries out to be rid of this body of death. And so Some since will abide with thee,
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1922
while thou art here, to make thee willing to leave this world to be rid of it.
while thou art Here, to make thee willing to leave this world to be rid of it.
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1923
And there is hope we shall one of these daies dye, and then all this sin shall be parted with.
And there is hope we shall one of these days die, and then all this since shall be parted with.
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1924
But in this labour of thine about thy sin thou mayest see there is yet ground for thy hope.
But in this labour of thine about thy since thou Mayest see there is yet ground for thy hope.
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1925
CAP. XII. The Observation improved to the Godly in respect of their afflictions.
CAP. XII. The Observation improved to the Godly in respect of their afflictions.
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1926
THe third and last improvement of the point to the Godly is, In respect of their affliction.
THe third and last improvement of the point to the Godly is, In respect of their affliction.
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1927
The godly are apt to be discouraged and dejected about their outward afflictions. We shall make use of the doctrine as to them, that are in this estate.
The godly Are apt to be discouraged and dejected about their outward afflictions. We shall make use of the Doctrine as to them, that Are in this estate.
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1928
Doe not sit down discontented about your state whatever it is, there is yet hope in this thing whatever the trouble is, instead of concluding it remedyles and letting down your heart about it.
Do not fit down discontented about your state whatever it is, there is yet hope in this thing whatever the trouble is, instead of concluding it remedyles and letting down your heart about it.
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1929
1. Humble your selves for the sin that you think brought this affliction on you.
1. Humble your selves for the since that you think brought this affliction on you.
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1930
The Lord doth not willingly afflict, he doth not doe it out of his heart (as the marg.
The Lord does not willingly afflict, he does not do it out of his heart (as the marg.
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1931
nath it) out of his meer pleasure as the phrase elswhere signifies, when there is no ground for the thing doth not strike, because he will strike as sometimes our fathers of the flesh, strike children in tyranny, in passion,
nath it) out of his mere pleasure as the phrase elsewhere signifies, when there is no ground for the thing does not strike, Because he will strike as sometime our Father's of the Flesh, strike children in tyranny, in passion,
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1932
when angry with other matters, but he doth not strike us so, he doth not usually do it out of a will,
when angry with other matters, but he does not strike us so, he does not usually do it out of a will,
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1933
though this were to be humbly submitted unto, but he doth it out of some blessed design upon you, search therefore thy heart for former sins as the Church did.
though this were to be humbly submitted unto, but he does it out of Some blessed Design upon you, search Therefore thy heart for former Sins as the Church did.
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1934
Ephraim is chastised and bears the reproach of his youth. And so God may bring thy youthfull sin to thy remembrance, or some other miscarriage, Ephraim is chastised and bears the reproach of his youth. And so God may bring thy youthful since to thy remembrance, or Some other miscarriage,
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1935
and it is rather thy duty to search for this, then to despair about thy affliction.
and it is rather thy duty to search for this, then to despair about thy affliction.
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1936
2. Labour to part with any sin your affliction discovereth.
2. Labour to part with any since your affliction Discovereth.
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1937
If it be not the sin, yet part with that which comes next to hand, make clean work as you go, this is worth the finding,
If it be not the since, yet part with that which comes next to hand, make clean work as you go, this is worth the finding,
cs pn31 vbb xx dt n1, av vvi p-acp d r-crq vvz ord p-acp n1, vvb j n1 c-acp pn22 vvb, d vbz j dt vvg,
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1938
and this is the way to find out the rest:
and this is the Way to find out the rest:
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1939
God may strike thee to have thee leave this sin, though thou thinkest it is not the sin the Lord strikes at in thee.
God may strike thee to have thee leave this since, though thou Thinkest it is not the since the Lord strikes At in thee.
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1940
This is the fruit unto Jacob to purge away all sin, part with all you can find; This is the fruit unto Jacob to purge away all since, part with all you can find;
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1941
and then you may be sure you shal part with the right one. If God strike at one, he intends thou shouldst leave all thou findest.
and then you may be sure you shall part with the right one. If God strike At one, he intends thou Shouldst leave all thou Findest.
cc cs pn22 vmb vbi j pn22 vmb vvi p-acp dt j-jn crd. cs np1 vvb p-acp crd, pns31 vvz pns21 vmd2 vvi d pns21 vv2.
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1942
If the chiefe be not yet light on, deale with these thou meetest, to be doing with.
If the chief be not yet Light on, deal with these thou meetest, to be doing with.
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1943
3. Do the dutyes your affliction requires at your hands.
3. Do the duties your affliction requires At your hands.
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1944
You are willing it may be to think such a businesse helpless, because you have no mind to be at the cost of using the meanes for it;
You Are willing it may be to think such a business helpless, Because you have no mind to be At the cost of using the means for it;
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1945
Concludest such a friend incurable because thou hast a mind to give over praying for him, and dealing with him:
Concludest such a friend incurable Because thou hast a mind to give over praying for him, and dealing with him:
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1946
the Church crys there is no hope, because she had another way to go, had other businesse she minded more then deliverance this way.
the Church cries there is no hope, Because she had Another Way to go, had other business she minded more then deliverance this Way.
dt n1 vvz a-acp vbz dx n1, c-acp pns31 vhd j-jn n1 pc-acp vvi, vhd j-jn n1 pns31 vvd av-dc cs n1 d n1.
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1947
Thou lettest this thing lye desperately because thou hast no mind to be importunate in prayer, unwearied in thy endeavours about it,
Thou Lettest this thing lie desperately Because thou hast no mind to be importunate in prayer, unwearied in thy endeavours about it,
pns21 vv2 d n1 vvi av-j c-acp pns21 vh2 dx n1 pc-acp vbi j p-acp n1, j p-acp po21 n2 p-acp pn31,
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1948
unlesse it would come with ease, it will not come at all, as if nothing that is difficult were possible.
unless it would come with ease, it will not come At all, as if nothing that is difficult were possible.
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1949
Come let this despair of thine save thee no labour take paines about this thing, cry mightily to God in it, leave it not off,
Come let this despair of thine save thee no labour take pains about this thing, cry mightily to God in it, leave it not off,
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1950
unlesse the Lord hath said to thee say, no more to me of this mater, many would have matters with ease and it will not be.
unless the Lord hath said to thee say, no more to me of this mater, many would have matters with ease and it will not be.
cs dt n1 vhz vvn p-acp pno21 vvi, av-dx dc p-acp pno11 pp-f d fw-la, d vmd vhi n2 p-acp n1 cc pn31 vmb xx vbi.
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1951
4. Thou art not alone in thy trouble, There is no temptation hath taken you but that which is common.
4. Thou art not alone in thy trouble, There is no temptation hath taken you but that which is Common.
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1952
Many of the pretious servants of God have had their sore afflictions and all Gods servants still aile something this way.
Many of the precious Servants of God have had their soar afflictions and all God's Servants still ail something this Way.
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1953
If you be without chastisement whereof all are partakers, then are ye Bastards and not Sons, would you be priviledged as none of Gods children are!
If you be without chastisement whereof all Are partakers, then Are you Bastards and not Sons, would you be privileged as none of God's children Are!
cs pn22 vbb p-acp n1 c-crq d vbr n2, av vbr pn22 n2 cc xx n2, vmd pn22 vbi vvn p-acp pix pp-f npg1 n2 vbr!
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1954
Alas there are none but have their exercise, some one way and some another, every one must have somewhat to ballast an heart of vanity with,
Alas there Are none but have their exercise, Some one Way and Some Another, every one must have somewhat to ballast an heart of vanity with,
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1955
whilest he sailes through this world.
whilst he sails through this world.
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1956
The parable of the hares being hunted on every hand and in continuall feares, in discontent they would goe together and drowne themselves;
The parable of the hares being hunted on every hand and in continual fears, in discontent they would go together and drown themselves;
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1957
but as they went to the bridge of the river the frogs at all adventure leap into the water before them, whereupon they tooke courage that they were not the most miserable creatures in the world, in that some were more affrighted then they.
but as they went to the bridge of the river the frogs At all adventure leap into the water before them, whereupon they took courage that they were not the most miserable creatures in the world, in that Some were more affrighted then they.
cc-acp c-acp pns32 vvd p-acp dt n1 pp-f dt n1 dt n2 p-acp d n1 vvi p-acp dt n1 p-acp pno32, c-crq pns32 vvd n1 cst pns32 vbdr xx dt av-ds j n2 p-acp dt n1, p-acp cst d vbdr av-dc vvn cs pns32.
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1958
And so no doubt some are determinately miserable in the very cases, wherein you a little suspect your condition.
And so no doubt Some Are determinately miserable in the very cases, wherein you a little suspect your condition.
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1959
Doe not conclude any one child without affliction.
Do not conclude any one child without affliction.
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1960
For many one may have secret afflictions which they speak not of, nay afflictions about such secret things as is not fit for them to speak of, thou knowest not what sorrow they sup in silence, what they suffer,
For many one may have secret afflictions which they speak not of, nay afflictions about such secret things as is not fit for them to speak of, thou Knowest not what sorrow they sup in silence, what they suffer,
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1961
and commit to God only, no friend hath the knowledge of it.
and commit to God only, no friend hath the knowledge of it.
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1962
And so this way those thou thinkest to be most free, may have a greater burther then thine is,
And so this Way those thou Thinkest to be most free, may have a greater burther then thine is,
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1963
because they have no ease by complaining as thou hast.
Because they have no ease by complaining as thou hast.
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1964
Do not say any one is free, unlesse you hear any one complain for want of affliction.
Do not say any one is free, unless you hear any one complain for want of affliction.
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1965
These are rare but if such a one should be, I would say to him, it is time enough yet.
These Are rare but if such a one should be, I would say to him, it is time enough yet.
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1966
There is room for many afflictions to stand, betweene this and his latter end, and therefore this need not trouble, he may meet with his childes part time enough yet.
There is room for many afflictions to stand, between this and his latter end, and Therefore this need not trouble, he may meet with his child's part time enough yet.
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1967
Mr. Baxter hath communicated to us an experience concerning himself this way. That he was sufficiently helped against such a temptation. Mr. Baxter hath communicated to us an experience Concerning himself this Way. That he was sufficiently helped against such a temptation.
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1968
But conclude thou art not alone in thy trouble.
But conclude thou art not alone in thy trouble.
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1969
Socrates used to say, if all mens loades were laid in a common heap, each man would take up his own again.Socrates used to say, if all men's loads were laid in a Common heap, each man would take up his own again.
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1970
Pittacus when he had invited many strangers to dinner and his shrewd wife came among them, and overthrew the dishes: Pittacus when he had invited many Strangers to dinner and his shrewd wife Come among them, and overthrew the Dishes:
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1971
he said, no man is without his crosse, were it not for this one thing I were the happyest man.
he said, no man is without his cross, were it not for this one thing I were the Happiest man.
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1972
This is a grief and I must bear it. Every one hath some, and this is mine. This is a grief and I must bear it. Every one hath Some, and this is mine.
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1973
It is but one bundle and I must make it part of my work to carry it as strongly and patiently as I can, some men are of singular use whose chiefe work is to carry burthens.
It is but one bundle and I must make it part of my work to carry it as strongly and patiently as I can, Some men Are of singular use whose chief work is to carry burdens.
pn31 vbz p-acp crd n1 cc pns11 vmb vvi pn31 n1 pp-f po11 n1 pc-acp vvi pn31 a-acp av-j cc av-j c-acp pns11 vmb, d n2 vbr pp-f j n1 rg-crq j-jn n1 vbz pc-acp vvi n2.
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1974
5. Thou hast cause to blesse God that it is neither carnall prosperity, nor carnall adversity, the former would not have been so good as affliction, the latter much worse.
5. Thou hast cause to bless God that it is neither carnal Prosperity, nor carnal adversity, the former would not have been so good as affliction, the latter much Worse.
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1975
As long as thou art in the state of a Child no matter what thy condition is.
As long as thou art in the state of a Child no matter what thy condition is.
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1976
If thou hadst the world at pleasure, and wantedst grace what would it avayle thee,
If thou Hadst the world At pleasure, and wantedst grace what would it avail thee,
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1977
and if thou beest in adversity, and yet art not wicked, withall, it is some ease to thee.
and if thou Best in adversity, and yet art not wicked, withal, it is Some ease to thee.
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1978
There are many that are godly may be in prosperity, and so there are many wicked men that are afflictted and wicked too,
There Are many that Are godly may be in Prosperity, and so there Are many wicked men that Are afflicted and wicked too,
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1979
and therefore herein thy condition is better, thou bearest fruit in this affliction of holyness which is better then prosperity,
and Therefore herein thy condition is better, thou bearest fruit in this affliction of holiness which is better then Prosperity,
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1980
like the flower in china that in Winter looses its leaves yet hath another flower though not so beautifull,
like the flower in china that in Winter looses its leaves yet hath Another flower though not so beautiful,
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1981
yet sweeter then the summer flower was.
yet Sweeten then the summer flower was.
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1982
So though not so fair in the outside yet thy winter fruit may be more savory,
So though not so fair in the outside yet thy winter fruit may be more savoury,
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1983
but thou bearest fruit all along. 6. Many of Gods children have been brought out of their afflictions.
but thou bearest fruit all along. 6. Many of God's children have been brought out of their afflictions.
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1984
David was brought low and the Lord helped him. The troubles of my heart are inlarged, O bring thou me out of my distresses. David was brought low and the Lord helped him. The Troubles of my heart Are enlarged, Oh bring thou me out of my Distresses.
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1985
The Psalmist when his troubles increased upon him, yet the Lord could free him out of them all.
The Psalmist when his Troubles increased upon him, yet the Lord could free him out of them all.
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1986
Many of Gods children have been brought off in harder cases then these are. Cum duplicantur lateres tunc venit Moses.
Many of God's children have been brought off in harder cases then these Are. Cum duplicantur lateres tunc venit Moses.
av-d pp-f npg1 n2 vhb vbn vvn a-acp p-acp jc n2 cs d vbr. fw-la fw-la n2 fw-la fw-la np1.
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1987
The Hebrews have a proverb, When the Bricks are doubled then Moses comes, when things are at the worst, they may then begin to mend;
The Hebrews have a proverb, When the Bricks Are doubled then Moses comes, when things Are At the worst, they may then begin to mend;
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1988
God hath used to help his Servants in the very time of their extremity, and so he may helpe thee.
God hath used to help his Servants in the very time of their extremity, and so he may help thee.
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1989
7. As much as thou art troubled the Lord could cure thee at an Ordinance.
7. As much as thou art troubled the Lord could cure thee At an Ordinance.
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1990
And that either 1. By diversion, to set thy heart on these great things before thee here. One great thing in affliction is we set our heart on it, pore upon it are alwaies about it and this increases it much,
And that either 1. By diversion, to Set thy heart on these great things before thee Here. One great thing in affliction is we Set our heart on it, poor upon it Are always about it and this increases it much,
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1991
but now at an Ordinance thou mayst have thy mind taken up with some greater thing, that this pane shall be swallowed up in it.
but now At an Ordinance thou Mayest have thy mind taken up with Some greater thing, that this Bread shall be swallowed up in it.
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1992
2. By shewing thee the example of the affliction and patience of the Saints, Rom. 15.4. 3. Or by casting in some better comforts.
2. By showing thee the Exampl of the affliction and patience of the Saints, Rom. 15.4. 3. Or by casting in Some better comforts.
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1993
The Lord can soone give you much more then this, One glimpse of his face,
The Lord can soon give you much more then this, One glimpse of his face,
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1994
like wine to the man with an heavy heart, would make you forget your sorrows, and remember your miseries no more.
like wine to the man with an heavy heart, would make you forget your sorrows, and Remember your misery's no more.
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1995
This might make us think our afflictions to be lesse, and Ordinances to have more in them then ordinarily we think at.
This might make us think our afflictions to be less, and Ordinances to have more in them then ordinarily we think At.
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1996
But the Lord can set thee free in a great measure here. 8. There is help for thee in thy God.
But the Lord can Set thee free in a great measure Here. 8. There is help for thee in thy God.
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1997
David never feared till the Enemy began to say there was no help for him in his God. David never feared till the Enemy began to say there was no help for him in his God.
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1998
But the child of God hath this sure enough. The Lord can, and the Lord will help. But the child of God hath this sure enough. The Lord can, and the Lord will help.
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1999
1. The Lord can. And 1. The Lord can help in kind there is nothing can hinder his almighty power when meanes are most unlikely he is not at all restrained hereby, when there is neither wind nor water the Lord can send rain.
1. The Lord can. And 1. The Lord can help in kind there is nothing can hinder his almighty power when means Are most unlikely he is not At all restrained hereby, when there is neither wind nor water the Lord can send rain.
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2000
Their strength is to sit still; Their strength is to fit still;
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2001
when they can do nothing, let them sit still, and God may then shew his power for them. when they can do nothing, let them fit still, and God may then show his power for them.
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2002
To the upright there shall arise light in darkness when it is least looked for, the Lord can for his own children make light appear.
To the upright there shall arise Light in darkness when it is least looked for, the Lord can for his own children make Light appear.
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2003
The thing is not out of Gods reach nor past his power to be effected whatever it is.
The thing is not out of God's reach nor passed his power to be effected whatever it is.
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2004
2. He can do it in equivalency, he can help you against it, and he can help you with it. It is possible for thee to make a shift to live though this affliction should tarry The Lord can turn it into good for thee.
2. He can do it in equivalency, he can help you against it, and he can help you with it. It is possible for thee to make a shift to live though this affliction should tarry The Lord can turn it into good for thee.
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2005
If this messenger depart not my grace is sufficient for thee. If this Messenger depart not my grace is sufficient for thee.
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2006
God can make a change in thy mind as well as thy condition, and all may yet be well with thee.
God can make a change in thy mind as well as thy condition, and all may yet be well with thee.
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2007
David might well say, Lord how are my foes increased! David might well say, Lord how Are my foes increased!
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2008
when his Son for lack of worse enemies must rise against him, for the Psalm was penned when he fled from Absolom. This sure was a grievous affliction, many of you think if your children are not dutifull,
when his Son for lack of Worse enemies must rise against him, for the Psalm was penned when he fled from Absalom. This sure was a grievous affliction, many of you think if your children Are not dutiful,
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2009
if they deny you the comfort you look for from them, it is a sore tryall,
if they deny you the Comfort you look for from them, it is a soar trial,
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2010
but if they be rebellious and seeke to do evill to you, you would count this grievous indeed.
but if they be rebellious and seek to do evil to you, you would count this grievous indeed.
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2011
The affliction of a childs sin, the parent knows not of any thing how to take,
The affliction of a child's since, the parent knows not of any thing how to take,
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2012
yet David, the Lord had dealt with him, that he could take a nights rest in the midst of this trouble, The Lord sustained him and he would lay him down to sleepe for all this.
yet David, the Lord had dealt with him, that he could take a nights rest in the midst of this trouble, The Lord sustained him and he would lay him down to sleep for all this.
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2013
The Lord can come in, and stay the heart under the sorest troubles. The Lord can come in, and stay the heart under the Sorest Troubles.
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2014
To read Psa. 89. ult. How the Psalmist complaines all along of their afflictions and miseries,
To read Psa. 89. ult. How the Psalmist complains all along of their afflictions and misery's,
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2015
and yet concludes with, Blessed be God for evermore Amen, and Amen.
and yet concludes with, Blessed be God for evermore Amen, and Amen.
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2016
Sure the Psalmist saw some what else then afflictions, that could make him conclude these complaints with thanks-giving.
Sure the Psalmist saw Some what Else then afflictions, that could make him conclude these complaints with thanksgiving.
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2017
But take notice of it, this the Lord can do, he can satisfie thee with it whatever it is. But take notice of it, this the Lord can do, he can satisfy thee with it whatever it is.
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2018
It is reported of Mr. Dod, that when some very sad newes was brought him, That fetcht Tears out of his eys, he said notwithstanding he would go bless God for this affliction,
It is reported of Mr. Dod, that when Some very sad news was brought him, That fetched Tears out of his eyes, he said notwithstanding he would go bless God for this affliction,
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2019
for the good he believed it would doe him, though at present he did not see it. for the good he believed it would do him, though At present he did not see it.
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2020
God can so deal with thy heart for thy ease under afflictions, as Antipater that was blind,
God can so deal with thy heart for thy ease under afflictions, as Antipater that was blind,
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2021
and one pittyed him, he said, could there be no delight in the night? and another that was working when his gangred leg was cutting off, That one said Tam aberat a dolore quam ab otic.
and one pitied him, he said, could there be no delight in the night? and Another that was working when his gangred leg was cutting off, That one said Tam aberat a dolore quam ab otic.
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2022
As if indeed much of our troubles arose from our setting our whole mind on such passages.
As if indeed much of our Troubles arose from our setting our Whole mind on such passages.
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2023
As he that said his paines were great even to shouting, but although I feele them in the greatest extremity,
As he that said his pains were great even to shouting, but although I feel them in the greatest extremity,
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2024
yet I yeild not my self to them but unto God.
yet I yield not my self to them but unto God.
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2025
If God thus take the heart of thy sorrow it is as much as to take thy sorrow off thee,
If God thus take the heart of thy sorrow it is as much as to take thy sorrow off thee,
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2026
as one says, The fire may be put out as well by withdrawing fuell as casting on water.
as one Says, The fire may be put out as well by withdrawing fuel as casting on water.
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2027
This God can do in thy case of affliction. Thus God can help.
This God can do in thy case of affliction. Thus God can help.
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2028
2. God will, He is gracious and mercifull though thou hast sinned thy self into affliction,
2. God will, He is gracious and merciful though thou hast sinned thy self into affliction,
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2029
yet he will remember thee in the multitude of his tender mercies. Though we have sinned against thee, yet do thou it for thy own names sake. He despiseth not his Prisoners.
yet he will Remember thee in the multitude of his tender Mercies. Though we have sinned against thee, yet do thou it for thy own names sake. He despises not his Prisoners.
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2030
We usually when men get low in the world are apt to vilify them and despise them.
We usually when men get low in the world Are apt to vilify them and despise them.
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2031
If a man get poore, this of all afflictions is usually looked on as a fault,
If a man get poor, this of all afflictions is usually looked on as a fault,
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2032
and men are apt to look strangely at such persons.
and men Are apt to look strangely At such Persons.
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2033
If a sin be visible they may have repented of it, and we should hope they have,
If a since be visible they may have repented of it, and we should hope they have,
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2034
and be glad to be reconciled to them, many a one may have committed the like sin,
and be glad to be reconciled to them, many a one may have committed the like since,
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2035
yet if not brought down by it we do not despise them;
yet if not brought down by it we do not despise them;
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2036
well God wil not despise them, though men do, the Lord will look at them though they are in affliction and that for sin too.
well God will not despise them, though men do, the Lord will look At them though they Are in affliction and that for since too.
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2037
Yet he wil have thoughts of pitty towards them, hath he forgiven thee sins without afflicting!
Yet he will have thoughts of pity towards them, hath he forgiven thee Sins without afflicting!
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2038
and will he not forgive though he doth afflict! I am poor and needy, yet the Lord thinketh upon me.
and will he not forgive though he does afflict! I am poor and needy, yet the Lord Thinketh upon me.
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2039
God hath a pitifull heart towards thee whatever thy •••dition is.
God hath a pitiful heart towards thee whatever thy •••dition is.
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2040
Ephraim saw his sin under his chastisement, and yet even then God looked at Ephraim as a pleasant child, and earnestly remembred him still. Ephraim saw his since under his chastisement, and yet even then God looked At Ephraim as a pleasant child, and earnestly remembered him still.
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2041
If any man lack wisdome let him ask of God, that giveth to all men liberally,
If any man lack Wisdom let him ask of God, that gives to all men liberally,
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2042
and upbraideth not, and it shall be given him. This wisdome is to be able to suffer, to have patience under afflictions.and upbraideth not, and it shall be given him. This Wisdom is to be able to suffer, to have patience under afflictions.
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2043
If any man know not how to suffer, and carry not as they should do under affliction, let him go to God for wisdome.
If any man know not how to suffer, and carry not as they should do under affliction, let him go to God for Wisdom.
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2044
I but it may be this affliction comes on me for my sin, and how can I for shame aske the Lord wisdome to help me to suffer for the punishment of my sin.
I but it may be this affliction comes on me for my since, and how can I for shame ask the Lord Wisdom to help me to suffer for the punishment of my since.
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2045
Yea that thou mayest, thou may aske wisdome of him in this very case; For he giveth liberally, and upbraideth not.
Yea that thou Mayest, thou may ask Wisdom of him in this very case; For he gives liberally, and upbraideth not.
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2046
He will not dash thee in the teeth with the occasion, he will not upbraide thee but will give thee the wisdome thou needest, whatever the occasion of thy need is.
He will not dash thee in the teeth with the occasion, he will not upbraid thee but will give thee the Wisdom thou Needest, whatever the occasion of thy need is.
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2047
Thou mayst thus comfort thy self in God. 9. Thy affliction is not great all things considered.
Thou Mayest thus Comfort thy self in God. 9. Thy affliction is not great all things considered.
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2048
Alas thou that deservest hell, to complain of a temporall burthen.
Alas thou that deservest hell, to complain of a temporal burden.
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2049
Mephibosheth never grieved to part with half the land, when David before had given it him all,Mephibosheth never grieved to part with half the land, when David before had given it him all,
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2050
when he considered he could not have claimed his life nor any thing at the first.
when he considered he could not have claimed his life nor any thing At the First.
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2051
Alas, says he, what should I trouble my Lord the King any more with these matters.
Alas, Says he, what should I trouble my Lord the King any more with these matters.
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2052
I consider not what I would have, but what I could claime, and I am well content, half the land is better then dying.
I Consider not what I would have, but what I could claim, and I am well content, half the land is better then dying.
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2053
When Baruch was complaining, that he had no larger a portion, God takes him in hand, and schools him,
When baruch was complaining, that he had no larger a portion, God Takes him in hand, and Schools him,
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2054
and tells him, when God was pulling down, did he seek great things for himself. Let him not do it, come.
and tells him, when God was pulling down, did he seek great things for himself. Let him not do it, come.
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2055
says he, I must take thee down a little, I will offer thee fair, Thou shalt have thy life for a prey, in all places whither thou goest and that is faire for thee, we are so tender and dilicate we complaine and murmure,
Says he, I must take thee down a little, I will offer thee fair, Thou shalt have thy life for a prey, in all places whither thou goest and that is fair for thee, we Are so tender and delicate we complain and murmur,
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2056
if every thing be not fine about our homes, but the time may come when we may be thankfull if we can save our lives,
if every thing be not fine about our homes, but the time may come when we may be thankful if we can save our lives,
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2057
and not be kept to any certain place neither.
and not be kept to any certain place neither.
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2058
Thou mayest be removed and be in many places, a stranger here and there, but in all places,
Thou Mayest be removed and be in many places, a stranger Here and there, but in all places,
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2059
if thou can escape with life it is well for thee, when we complain under present burthens, God shews us greater,
if thou can escape with life it is well for thee, when we complain under present burdens, God shows us greater,
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2060
and lets us see how little we can claime, and how glad we may be of lower terms before we part.
and lets us see how little we can claim, and how glad we may be of lower terms before we part.
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2061
Come this is well for thee whatever it is, Thy very life thou mayest be glad of, ere thou dy,
Come this is well for thee whatever it is, Thy very life thou Mayest be glad of, ere thou die,
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2062
and let all thy great things go, men may be high in their demands, but the market may bring them down.
and let all thy great things go, men may be high in their demands, but the market may bring them down.
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2063
10. These afflictions make work for heaven.
10. These afflictions make work for heaven.
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2064
Then will Christ wipe away all tears. One would not want them when Christ shall come to wipe them off, surely thy glory will be the more for the afflictions thou hast gone through unto it,
Then will christ wipe away all tears. One would not want them when christ shall come to wipe them off, surely thy glory will be the more for the afflictions thou hast gone through unto it,
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and it is enough, that they shall end in glory whatever they are.
and it is enough, that they shall end in glory whatever they Are.
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Alas this is but a sick fit for heaven, it may well be born. One day in etrenity will make amends for all.
Alas this is but a sick fit for heaven, it may well be born. One day in etrenity will make amends for all.
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These light afflictions which are but for a moment work for us a far more exceeding and eternall weight of glory. These Light afflictions which Are but for a moment work for us a Far more exceeding and Eternal weight of glory.
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Massy glory, glory that you cannot bear no more then the weak eye can bear the glory of the Sun, under which it doth succumbere, ly down,
Massy glory, glory that you cannot bear no more then the weak eye can bear the glory of the Sun, under which it does succumbere, lie down,
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as the back or body should bow under an intolerable burthen; even such shall this glory be, a weight not conceiveable by us.
as the back or body should bow under an intolerable burden; even such shall this glory be, a weight not conceivable by us.
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And therefore the thoughts of it should keep us quiet, and much satisfied under our present afflictions, you may hope under all your afflictions since heaven is before you.
And Therefore the thoughts of it should keep us quiet, and much satisfied under our present afflictions, you may hope under all your afflictions since heaven is before you.
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And till the true Christian shall have attained to the end of his hope, to this glory where hope shall be swallowed up in fruition:
And till the true Christian shall have attained to the end of his hope, to this glory where hope shall be swallowed up in fruition:
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Let him make it his study to cherish, and live upon the hopes that God hath left him about his estate in the severall changes of it, according to this Doctrine. The End.
Let him make it his study to cherish, and live upon the hope's that God hath left him about his estate in the several changes of it, according to this Doctrine. The End.
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