mans soul There is blood shed and by it pardon of sin and life convey'd unto thee on Christs part Now if there be faith and repentance on thy part and thou accept of Christ as he is offered then thou mayst say I have the Son and as certainly as I have the bread in my hand I shall have life by him This I speak but by the way that the Sun might not set in a cloud that I might not end only in death but that I might shew that there is a way to recover out of that death into which we have all naturally praecipitated our selves by our apostacy from God ROM 6.23 The wages of Sin is death THe last day I entred on the Declaration of the cursed effects and consequents of sin and in general shewed that it is the wrath of God that where sin is there wrath must follow As the Apostle in the Epistle to the Galathians As many as are under the works of the Law are under the curse Now all that may be expected from a God highly offended is comprehended in Scripture by this term Death Wheresoever sin enters death must follow Rom. 5.12 Death passed over all men forasmuch as all had sinned If we are children of sin we must be children of wrath Eph. 1.3 We are then children of wrath even as others Now concerning death in general I shewed you the last time that the state of an unconverted man is a dead and desperate estate He is a slave it would affright him if he did but know his own slavery and what it is that hangs over his head that there 's but a Span betwixt him and death he could never breath any free air he could never be at any rest he could never be free from fear Heb. 2.15 the Apostle saith that Christ came to deliver them that through fear of death were all their life time subject to bondage This bondage is a deadly bondage that when we have done all that we can do what 's the payment of the service Death And the fear of this deadly bondage if we were once sensible if God did open our eyes and shew us as he did Belshazar our doom written did we but see it it would make our joynts loose and our knees knock one against another Every day thou livest thou approachest nearer to this death to the accomplishment and consummation of it Death without and Death within Death in this World and in the World to come Not only death thus in gross and in general but in particular also Now to unfold the particulars of death and to shew you the ingredients of this bitter Cup that we may be weary of our estates that we may be drawn out of this death and be made to fly to the Son that we may be free indeed observe that Death is not here to be understood of a separation of the Soul from the Body only but a greater death than that the death of the Soul and Body We have mention made of a first Resurrection Rev. 20.6 Blessed and happy is he that hath his part in the first Resurrection for on such the second death hath no power What is the first resurrection It is a rising from sin And what is the second death It is everlasting damnation The first Death is a Death in sin and the first Resurrection is a rising from sin And so again for all things the judgments or troubles that appertain to this death all a man suffers before It is not as fools think the last blow that fells the Tree but every blow helps forward 'T is not the last blow that kills the man but every blow that goes before makes way unto it Every trouble of mind every anguish every sickness all these are as so many strokes that shorten our life and hasten our end and are as it were so many deaths Therefore however it is said by the Apostle It is appointed for all men once to dye yet we see the Apostle to the Corinthians of the great conflicts that he had in 2 Cor. 11.23 saith that he was in labours abundant in stripes above measure in prisons frequent in deaths oft In deaths often what 's that That is however he could dâ—e but once yet these harbingers of death these stripes bonds imprisonments sicknesses c. all of them were as so many deaths all these were comprehended under this curse and are parts of death in as much as he underwent that which was a furtherance to death he is said to die So we read Exod. 10.17 Pharaoh could say Pray unto your God that he would forgive my sins this once and intreat the Lord that he will take away from me but this death only Not that the Locusts were death but are said to be so because they prepared and made way for a natural death Therefore the great judgments of God are usually in Scripture comprised under this name Death All things that may be expressions of a wrath of an highly provoked God are comprehended under this name All the judgments of God that come upon us in this life or that to come whether they be spiritual and ghostly or temporal are under the Name of Death Now to come to particulars look particularly on Death and you shall see death begun in this world and seconded by a death following the separation of body and soul from God in the world to come 1. First in this life he is always a dying man Man that is born of a woman what is he He is ever spending upon the stock he is ever wasting like a Candle burning still and spending it self as soon as lighted till it come to its utter consumption So he is born to be a dying man death seizeth upon him as soon as ever it findeth sin in him Gen. 2.1 In the day that thou eatest thereof thou shalt dye saith God to Adam though he lived many years after How then could this threatning hold true Yes it did in regard that presently he fell into a languishing estate subject and obnoxious to miseries and calamities the hastners of it If a man be condemn'd to dye suppose he be reprieved and kept prisoner three or four years after yet we account him but a dead man And if this mans mind shall be taken up with worldly matters earthly contentments purchases or the like would we not account him a Fool or a stupid man seeing he lightly esteems his condemnation because the same hour he is not executed Such is our case we are while in our natural condition in this life dead men ever tending toward the Grave towards corruption as the gourd of Jonah so soon as ever it begins to sprout forth there is a worm within that bites it and causes it to wither The day that we are born there is within us the seed of corruption and that wasts us away with a secret and incurable consumption that certainly brings death in the end So that in our very
do it for them i.e. though I have done it and intend to do it yet will I do it by the means of prayer Howsoever that God had promised Eliah that rain should come upon the face of the earth yet he goes upon the Mount and saw no shew of a cloud The Text saith not what he did but he put his head between his knees Saint James saith he prayed and â—he opened Heaven and brought down rain It was an humble secret gesture A man may be more free in private than in publick He prayed and the heavens opened God had promised it and would do it but yet he would be sought to So we see the mediate cause is prayer so though the Lord will do this yet for all this he will be enquired of It is not with God as with men men who have promised would be loth to be sued to not to break their promise they account that a dishonour to them but it is not so with God God hath promised yet thou shalt have no benefit of it until thou sue to him for it therefore thou must go to God and say Lord fulfil thy promise to thy servant wherein thou hast caused me to trust God loves to have his bond sued out Lord make good this word perform that good word that thou hast spoken God would have his bond thus sued out And as thy faith repentance prayer is renewed so is thy pardon renewed When God will make a man possess the sins of his youth when a man is careless this way it pleaseth God to awaken him Thou writest bitter things against me and makest me to possess the iniquity of my youth Job 13.26 When a man forgetteth the iniquities of his youth and reneweth not his repentance and hath not new acts of faith and petition then God maketh him to possess the iniquities of his youth he makes his sins stand up and cry out against him and by this means his old evidences are obliterated When a man hath a pardon and it 's almost obliterated the letters almost worn out that they cannot be read he would be glad to have it renewed to have a new exemplification Every sin it puts a great blur upon thine old evidences that thou canst not read them They may be firm in Heaven and yet perhaps be so blurr'd that thou canst not read them and therefore if thou wouldst get them clear'd again thou must go to God by prayer and renew them again so that whether our evidences be blur'd or whether it be that God will make us possess the iniquities of our youth it is necessary to pray for the forgiveness of those sins which have been before forgiven But now you will say when I have sinned afterward how come I then to be justified Then a man would think repentance only doth it and without repentance a man cannot be justified But you must understand repentance is not an instrument at all faith only is the instrument faith justifyeth me from sin hereafter as well as before The case is this faith brings lifâ— The righteous shall live by his faith as the Prophet Habakkuk speaks 2.4 What do then new sins do There are two sorts of sins one of ordinary incursion which cannot be avoided these break no friendship betwixt God and us these only weaken our faith and make us worse at ease But there are other sins which waste a mans conscience A man that hath committed murder adultery and lives in covetousness which in the Apostles is Idolatry as long as a man is in this case he cannot exercise the acts of faith we must know faith justifieth not as an habit but as an act applying Christ to the comfort of the soul. Now a wasting sin it stops the passage of faith it cannot act till it be opened by repentance Physicians give instances for it Those that have Apoplexies Epilepsies and the Falling sickness are thought to be dead for the time as it was with Eutichus yet saith Saint Paul his spirit was in him Act. 20.13 Every one thought him dead yet his spirit is in him however in regard of the operation of his senses it did appear he was dead So if thou art a careless man and lookst not to thy watch and to thy guard but art overtaken in some gross and grievous sin thou art taken for dead I say not a man can lose his life that once hath it but yet in the apprehension of others and of himself too he may appear to be dead As in Epilepsies the nerves are hindred by obstructions so sin obstructs the nerves of the soul that there cannot be that life and working till these sins be removed Now what is repentance why it clears the passages that though faith could 〈◊〉 before yet now it gives him dispositions unto it As a man in a 〈◊〉 cannot do the acts of a living man till he be refreshed again so 〈◊〉 its repentance which clears the spirits and makes the life of faith pass throughout Now when repentance clears the passages then faith acts and now there is a new act of faith faith justifies me from my new sins faith at first and at last is that whereby I am justified from my sins which I commit afterwards But this forgiveness of sins what doth it free us from In sin we must consider two things the fault and the punishment Now consider sin as it is in it self and as it respects the sinner as acted by him as respecting the fault of the sinner it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law The punishment is death as it respects the sinner it is guilt The sin is not guilt but the guilt the sinners For instance a man that hath told a lye or sworn an oath the act is past but a thing remains which we call the guilt At if a man commit murder or adultery the act is past but yet if he sleep or walk or wake the guilt follows him If he live an hundred years he is a murderer still and an adulterer still the guilt follows him and nothing can take away the murder or adultery from the soul but the blood of Christ applied by faith First God takes away the punishment There is now saith the Apostle no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit Rom. 8.1 what nothing in him worthy condemnation God knows we are worthy of a thousand condemnations There are two Judges there is a double guilt when a man is brought to the bar first the Jury judge the fact and then the Judge that sits on the Bench he judgeth the punishment one saith guilty or not guilty The other saith guilty then he judgeth him Now when we are justified we are freed from both these guilts sin when it is accomplish't it bringeth forth death Jam. 1.15 You know the natural work of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it labours with death now God will stop the acts
no Physician there Why then is not the health of the daughter of my people recovered What though then we are sick to death yet there is an help in time of need And this knowledge of the people that there is a Throne of grace is the first comfort comes to a miserable and sinful soul. A man that hath a deadly disease though the Physician do him no good which he hath made use of yet this he comforts himself in when he sees a Physician that hath cured the same disease he sees then there is some hope Thus it is with a sinful soul. When the welcome news of the Gospel comes after the Law hath discovered his disease and says Be not discouraged there is a Throne of grace prepared for thee God hath a seat of justice to deal with Rebels and open Traytors but if thou art weary of thy estate if thou wilt submit to God take Christ for thy King and cast down all thy weapons if thou wilt live like a subject he hath prepared a Throne of grace for thee Christ is thy Attourney in the Court to plead for thee he is not as the Papists make him so stout and one that takes such state on him as that a man may not come near him This is the highest injury that can be offered to Christ to think that any creature hath more mercy and pity than he hath It is to rob Christ of the fairest flower in his garden when we rob him of his mercy and pity Mark that place in Heb. 4.15 that we may not think him austere We have not an high Priest that cannot be touched with our infirmities with the feeling of our infirmities Christ is no hard-hearted man when you were his enemies he loved you insomuch that he humbled himself and suffered death even the death of the Cross for you And he hath the self same bowels in Heaven that he had on earth he wept over Jerusalem and the self-same weeping heart carried he to Heaven with him the self same weeping eyes Believe not then the Papists that he is so hard-hearted or so stately and that his Mother is more ready to speak for us fie on it This is to pervert the Gospel and make Christ no Christ. We have not an High Priest that cannot be touched with the feeling of our infirmities Heb. 2 17 In all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High Priest c. Alas poor soul saith Christ what the malice of the Devil is I know by mine own experience in the flesh for Christ was tempted in all things according to us sin only excepted I know what the temptations of the world are but whereas we have three enemies the Devil the world and the flesh only the two former were his Christ had the temptations of the world and the Devil not of the corrupt flesh for he had no corrupt flesh A man that hath been himself in terrible Tempests on the Sea when he sees a storm out of his own experience he pities those that are in it when as others are not a jot moved for he hath seen that consternation of mind which on every side appeared That plurima mortis imago wherereas others having not been there lay not their miseries to heart Christ having suffered himself and being tempted as we were in sensible of our miseries and therefore never count it boldness to come boldly to him that gives thee this encouragement Come boldly to the Throne of grace We must understand that all this is before faith we must 1. Know that we have a need 2. That there is a Throne of grace when God enlightens my conscience and encourages me to come And thus having spoken of the preparatives I come to the work the main thing it self Now this is 2. The Act Coming this coming is believing as the feet which carry a man to the place he would be in his feet carry him nearer and nearer If a man cannot be cured but by the Bath his feet must carry him thither Now faith is the legs of the soul the feet that carry us unto Christ whereas we are afar off and draw back as all unbelievers now by believing we draw near Now as unbelievers draw back so believers draw forward and therefore John 1.12 and John 6.35 To come to Christ and to believe in him are the self-same thing He that cometh to me shall never hunger and he that believeth on me shall never thirst Coming is there made an act of faith and the same thing with it The one is the explâ—cation of the other thy coming to Christ is thy believing in him When thou hearest of a Throne of grace and seest the Lord of glory stretching out his golden Scepter come and touch it take the benefit of the King's pardon If a man know there is such a Throne of grace he must come unto it And now begins faith to work And that thou mayst understand it the better know that faith then begins first to work when thou settest the first step towards the Throne of grace And this is the hour in which salvation is come unto thy house Luk. 19.9 None can come to me saith Christ except my Father draw him If thou seest a vertue to come from Christ and to draw thee as an Adamant and thou feelest that loadstone working on thee then begins faith It makes thee draw near to Christ whereas before thou wert a stranger Till then thou art like thy Grandfather Adam thou runnest away and thinkest thy self most secure when thou wast farthest from God but now thou seest no comfort unless thou draw nigh unto him now as the Apostle saith Phil. 2.13 It is he that worketh in us the will and the deed this must must be wrought in us by God First a will then the deed and then it is not only I would do such a thing but I do it God works not only the will of coming but the deed of coming and all his acts are acts of faith and have a promise God makes no promise till we be in Christ till we have faith we are no heirs of the promise when a man sets his face towards Jerusalem and begins to set himself to go to Christ all he doth then hath the promise not a tear now that he sheds but is precious God puts it into his bottle not a cup of cold water that now he gives but shall have a great reward this is a blessed thing when every thing we do hath a promise annexed to it when every step we step hath a promise made to it Now then the will is the first thing that is wrought in us this is that which makes the act of faith that is I have a will a resolution to do this And the Apostle makes it more than the very deed it self 2 Cor. 8 10. as I may so say For this is expedient for you who have
become guilty before God This is the end of the first part This being done in the latter end of the Chapter he proceeds to speak of the second work of the Comforter To convince the world of righteousness but on what grounds Because I go to my Father and ye see me no more that is he shall assure the conscience that now there is a righteousness of better things purchased for us that Christ was wounded arraigned and condemned for us that he was imprisoned but now he is free who was our surety yea and that he is not free as one escaped who hath broken prison and run away for then he could not have stayed in Heaven no more than Adam could stay in Paradise after his fall but now that Christ remains in Heaven perfectly and for ever reconciled with the Father this is a sure sign to us that the debt is payed and everlasting peace and righteousness brought in for our salvation This the Apostle enlargeth and shews this to be that righteousness which Adam had and which we must trust all unto And this he doth unto the sixth Chapter From whence the Apostle goes on to the third point convincin the world of judgment and of righteousness unto the ninth Chapter which are two words signifying one and the same thing but because he had named righteousness before which was the righteousness of justification without a man in Christ Jesus he calls the third judgment which is that integrity which is inherent bred and created in us to wit sanctification as we may see in Esay 42.3 where it is said of Christ A bruised reed shall be not break and the smoaking flax shall he not quench till he bring forth judgment unto victory Where he shews judgment to be a beginning of righteousness in sanctification even such a one as can never be extinguished So Job 27.2 The word is taken where Job expostulateth the matter As the Lord liveth who hath taken away my judgment c. all the while my breath is in me and the spirit of God is in my nostrils my lips shall not speak wickedness nor my tongue deceit God forbid that I should justifie you till I die I will not remove my integrity from me my righteousness I will hold fast and will not let it go c. Here you see by judgment is meant integrity and that righteousness which is created and inherent in us so that the substance of that place in Esay is that God will never give over so to advance and make effectual that weak righteousness and sanctification begun in us until it shall prevail against and master all our sins and corruptions making it in the end a victorious sanctification And the ground hereof is for the Prince of this world is judged he is like one manacled whose strength and power is limited So that now though he be strong yet he is cast out by a stronger than he so that he cannot nor shall he ever rule again as in times past This strain of Doctrine the Apostle follows in this Epistle shewing that as the righteousness of Justification by the blood of Christ is a thing without us so the righteousness of Sanctification is a thing created and inherent in us and the ground of the witness of our spirits as we shall shew in its own place So that the blood of Christ doth two things unto us in Justification it covers our sins and in Sanctification it heals our sins and sores that if there be any proud or dead flesh it eateth it out and then heals the wound Therefore the Apostle says You are not under the Law but under Grace He that sees the Law is satisfied by another and all to be of free grace he will not much stand on any thing in himself for his Justification but as a poor beggar be content all should be of mere grace Therefore he concludes Sin shall not have dominion over you for ye are not under the Law but under Grace After this the Apostle goes on to other particulars shewing divers things especially the twelfth Verse of this Chapter where he drives unto the point of sanctification as though he should say you are freed from the Law indeed as it is a Judge of Life and Death but yet the Law must be your Counsellors you are debtors of thankfulness seeing whence you are escaped that you may not live after the flesh and then he proceeds to shew them how they should walk that seeing they had received the spirit they should walk after the spirit now that they had received that which should subdue and mortifie the flesh and the lusts thereof they should be no more as dead men but quick and lively in operation by living after the spirit otherwise they could not be the Sons of God vers 16. and he comes to the words that I have now read For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba Father for the spirit it self beareth witness with our spirits that we are the children of God Where the Apostle shews the ground of our Union and Communion with Christ because having his spirit we are of necessity his as S. John speaks 1 Joh. 3.24 Hereby we know that he abideth in us by the spirit which he hath giveâ— us What ties together and makes one things far asunder but the same spirit and life in both so that spirit which is in Christ a full running over fountain descending down and being also infused into us unites us unto him yea that spirit communicated unto me in some measure which is in him such fulness that spirit doth tie me as fast unto Christ as any joynt ties member to member and so makes Christ to dwell in my heart as the Apostle speaks to this purpose Ephes. 2.21 That thus by one spirit we are built up and made the Temple of God and come to be the Habitation of God through the spirit so that by this means we are unseparably knit and united unto him for what iâ— it makes one member to be a member to another not the nearness of joyning or lying one to or upon another but the same quickening spirit and life which is in both and which causeth a like motion for otherwise if the same life were not in that member it would be dead and of no use to the other so that it is the same spirit and life in the things conjoyned which unites them together yet to explain this more as I have often in the like case said Imagine a man were as high as Heaven the same spirit and life being diffused into all his parts what is it now that can cause his toe to stir there being such a huge distance betwixt the head and it Even that self-same life which is in the head being in it no sooner doth the head will the toe to stir but it moves So is it with us
under a double respect viz. 1 as a true Word 94. 2 as a good Word 95 Works spiritually good cannot be performed by an unregenerate man and why 29 30 In what sense we are said by James to be justified by Works 124 Wrath a Consequence of sin 40 Y. YOuth the fittest time to Repent and break off sin in 9 10 13 A Catalogue of some Books Printed for and Sold by Nathanael Ranew at the King's Arms in St. Paul's Church-yard Folio's THe Works of Josephus with great diligence revised and amended according to the excellent French Translation of Monsieur Arnauld d' Andilly Also the Embassy of Philo Judaeus to the Emperor Caius Caligula never translated before with the references of the Scripture A new Map of the Holy Land and divers Copper Plates serving to illustrate the History The Principles of Christian Religion with a large Body of Divinity or the Sum and Substance of Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and Familiarly handled Whereunto is added Immanuel or the Mystery of the Incarnation of the Son of God Composed by the Right Reverend James Vsher Arch-bishop of Armagh To which is now added twenty Sermons preached at Oxford before his Majesty and elsewhere With the life of the Author containing many remarkable passages and an Alphabetical Table never before extant Quarto's The Harmony of the Divine Attributes in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ Or Discourses wherein is shewed how the Wisdom Mercy Justice Holiness Power and Truth of God are Glorified in that great and blessed Work By William Bates D. D. Of Wisdom three Books written in French by Peter Charron Doctor of Law in Paris Translated by Sampson Lennard A Sermon preached at High Wickham in the County of Bucks wherein the Minister's Duty is Remembred their Dignity Asserted Man's Reconciliation with God urged By Samuel Gardner Chaplain to his Majesty The Norfolk Feast A Sermon Preached at St. Dunstan's being the day of the Anniversary Feast for that County By William Smythes Minister in that County The Speech of Sir Audly Mervyn Knight His Majesty's prime Serjeant of Law and Speaker of the House of Commons in Ireland delivered to his Grace the Duke of Ormond Lord Lieutenant of Ireland the 13th of Febr. 1662. in the Presence Chamber in the Castle in Dublin Octavo's A Worthy Communicant or a Treatise shewing the due order of Receiving the Sacrament of the Lord's Supper By Jeremiah Dyke The Way to Salvation or the Doctrine of Life Eternal laid down from several Texts of Scripture opened and applyed fitted to the capacity of the meanest Christian and useful for all Families By John Hieron Solitude Improved by Divine Meditation or a Treatise proving the Duty and demonstrating the Necessity Excellency Usefulness Nature Kinds and Requisites of Divine Meditation First intended for a Person of Honour and now published for general use By Nathanael Ranew some time Minister of Felsted in Essex Moral Vertues Baptized Christian or the Necessity of Morality among Christians By William Shelton of Bursted Magna in Essex The Burning of London in the Year 1666. Commemorated and Improved in an hundred and ten Meditations and Contemplations By Samuel Rolle Minister of the Gospel and sometime Fellow of Trinity College in Cambridge Natural Theology or the Knowledge of God from the Works of Creation Accommodated and Improved to the Service of Christianity By Matthew Barker Christ and the Covenant the Work and Way of Meditation God's Return to the Soul or Nation together with his preventing Mercy Delivered in Ten Sermons by William Bridge sometime Minister of Yarmouth The Sinfulness of Sin and the Fulness of Christ Delivered in two Sermons by the same Author The Vanity of the World By Ezekiel Hopkins The Soul's Ascension in the state of Separation By Isaac Loeffs An Explication of the Assemblies lesser Catechism By Samuel Winney Iter Boreale with other select Poems Being an exact Collection of all hitherto extant and some added never before Printed By Robert Wild D. D. A Synopsis of Quakerism or a Collection of the Fundamental Errors of the Quakers By Thomas Danson A Poetical Meditation wherein the Usefulness Excellency and several perfections of Holy Scripture are briefly hinted By John Clark Twelves Correction Instruction or a Treatise of Affliction first Conceived by way of Private Meditation afterwards digested into certain Sermons and now published for the help and Comfort of humble suffering Christians By Thomas Case The Poor doubting Christian drawn to Christ. By Thomas Hooker of New England Ovid's Metamorphosis in English Verse By George Sandy's Aesop's Fables in Prose with Cuts The Principles of Christian Religion with a brief Method of the Doctrine thereof Corrected and Enlarged by the Reverend James Vsher Bishop of Armagh A plain Discourse of the Mercy of having Godly Parents with the Duties of Children that have such Parents By M. Goddard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novum Testamentum huic editioni omnia Difficiliorum vocabulorum Themata quae in Georgii Passoris Lexico Gramatice resolvuntur in Margine apposuit Carolus Hoole in eorum scilicet gratiam qui primi Graecae Linguae Tyrocinia faciunt Lord in special forgive my sins of commission see Dr. Ber. Life and death of the Arch-Bp of Armagh p. 110. * Sheffeild in York-shire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James Meath Anagram I am the same See Dr. Bernard pag. 52. See Dr. Ber. Epist. to the Reader in his life and death c. * See the Reduction of Episcopacy to the form of Synodical Government Received in the Ancient Church published by Doctor Bernard * 2 Sam. 1.22 * Isa. 50.4 * 2 Cor. 3.2 * Acts 11.21 * Dan. 12.3 * Heb. 2.13 * Tim. 4.12 * Mark 6.20 * Acts 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mat. 7.29 * 1 Cor. 2.4 5. * 1 Cor. 14.24.25 * Acts 18 24· Collatis scripturae locis Probans nempe sicuti solent artifices aliquid Compacturi singulas partes inter se comparare ut inter se alia aliis ad amussim quadrent Bez. In Act. 9.22 Efficere condescensionem ut sic dicam id est argumentis propositis efficere ut aliquis tecum in eandem sententiam descendat Mr. Leigh Critic sacr In verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ser. before K. James Wansted June 20. 1629 page 34 35. * Ecl. 12.10 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * John 16.5 * Psal. 16.3 * Acts 13.22 * Psal. 119.63 * Math. 11 29 * Mal. 2.4.5 6 7 8 9. * Esay 43.27.28 * 1 Sam. 2.30 * Deut. 33.11 * Math. 5.12 and 10.25 * Math. 21.44 * Rev. 11.11 * 2 Sam. 6.22 * Calvino illustri viro nec unquam sine summi honoris praefatione nominando non assentior Bp. Andrâ—ws De Usuris 3 John 12. Observation Observation Observation Obj. Sol. Obj. Sol. 1. Order of outward things 2. The nature of sin Sin is compared to cords To defer repentance hardens the more The folly of those that defer their repentance till death Obj. Sol. Trust not to death-bed repentance I will be hard to prove death-bed repeâ—tance to be sound Gen. 6.3 It s our wisdom to arm against Satans fallacy and hearken to God in his accepted time 1 Glass Self-love 2 Glass Others good opinion 3. Glass When a man compares himself with others 4. Glass Partial Obedience Obj. Sol. Another false Glass The Devil transforms himself into an Angel of light Superficial repentance will not change the nature of a man No morality nor external change of life will do without quickning grace and a new life wrought Quest. Ans. Obj. Sol. Doct. Obj. Sol. No natural man doth judge himself so bad as he iâ— The best works of a natural man cannot please God Look to the original of duties Look to the end of duty It 's necessary to preach the Law before the Gospel This is the 1 Instance 2 Instance 3 Instance Note well Our Remedy or our Redemption by Christ Christ's humiliation in iife and death The second degree of his humiliation that he might he might become a servant Christ accounted as a bond-man Exam. Joseph fot the calcu 14400000 drachms (x) Which were 120000. (z) Have the quotient 120 Drachms Four Drachms went to a Shekel so divide 120 by 4 your quotient is 30 shekels for each man which was the ordinary rate c. Now this Obedience is twofold 1. Active 2. Passive 1. For his active obedience in the whole course of his Life 2. For his active obedience after his Death