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HIDDEN SECRETS Revealed by the GOSPEL. 2 COR. 2. 9. But as it is written, Eye hath not seen,
HIDDEN SECRETS Revealed by the GOSPEL. 2 COR. 2. 9. But as it is written, Eye hath not seen,
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nor Eare heard, neither have entred into the heart of Man, the things which God hath prepared for them that love him.
nor Ear herd, neither have entered into the heart of Man, the things which God hath prepared for them that love him.
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THE holy Apostle St. Paul, (the Trumpet of the Gospell, the vessell of election) was ordained to bee a messenger of reconciliation,
THE holy Apostle Saint Paul, (the Trumpet of the Gospel, the vessel of election) was ordained to be a Messenger of reconciliation,
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and to spread the sweet savour of the Gospell every where:
and to spread the sweet savour of the Gospel every where:
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And answerably to his calling, hee makes way for the excellencie of his Ambassage into the hearts of those he had to deale with.
And answerably to his calling, he makes Way for the excellency of his Ambassage into the hearts of those he had to deal with.
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This he doth by the commendation of his function. And that he might the better prevaile, hee removes all objections to the contrary.
This he does by the commendation of his function. And that he might the better prevail, he removes all objections to the contrary.
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There were some that would debase his Office, saying, that the Gospell he taught (Christ crucified) was no such great matter:
There were Some that would debase his Office, saying, that the Gospel he taught (christ Crucified) was no such great matter:
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Therefore in the 6. verse of this chapter, hee shewes, that the Gospell is Wisedome, and that among them that are perfect;
Therefore in the 6. verse of this chapter, he shows, that the Gospel is Wisdom, and that among them that Are perfect;
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among the best and ablest to judge.
among the best and Ablest to judge.
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St. Paul did not build as the Papists doe now, upon the blindnesse of the people.
Saint Paul did not built as the Papists do now, upon the blindness of the people.
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But it were not Poperie, if they did not infatuate the people. St. Paul sayth to this effect:
But it were not Popery, if they did not infatuate the people. Saint Paul say to this Effect:
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Wee dare appeale to those that are the best, and of the best judgement, let them judge whether it be wisedome or no: we Dare appeal to those that Are the best, and of the best judgement, let them judge whither it be Wisdom or no:
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the more perfect men are, the more able they are to judge of our wisedome.
the more perfect men Are, the more able they Are to judge of our Wisdom.
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It might bee objected again, You see who •ares for your wisedome, neither Herod, nor Pilate, nor the greatmen and Potentates, the Scribes,
It might be objected again, You see who •ares for your Wisdom, neither Herod, nor Pilate, nor the Greatmen and Potentates, the Scribes,
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and Pharisees, great, learned men, and withall, men of innocent lives, notable for carriage.
and Pharisees, great, learned men, and withal, men of innocent lives, notable for carriage.
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Therefore, sayth he, Wee speak not the wisedome of this world, or the Princes of this world, that come to nought.
Therefore, say he, we speak not the Wisdom of this world, or the Princes of this world, that come to nought.
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Doe not tell us of such mens wisedome, they and their wisedome will come to nought too.
Do not tell us of such men's Wisdom, they and their Wisdom will come to nought too.
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Wee teach wisedome of things that are eternall, to make men eternall. As for the Princes of the world, they and all that they know, their thoughts,
we teach Wisdom of things that Are Eternal, to make men Eternal. As for the Princes of the world, they and all that they know, their thoughts,
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and all their plots and devises perish.
and all their plots and devises perish.
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But wee speake the wisedome of God in a mysterie, That is the wisedome of Gods revealing, a deepe wisedome, a mysterie, that God or dained before the world.
But we speak the Wisdom of God in a mystery, That is the Wisdom of God's revealing, a deep Wisdom, a mystery, that God or dained before the world.
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Ancient wisedom, not a yesterdayes knowledge, tho lately discovered:
Ancient Wisdom, not a yesterday's knowledge, though lately discovered:
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the preaching of the Gospell is the discovery of that wisdome that was hidden before the world was.
the preaching of the Gospel is the discovery of that Wisdom that was hidden before the world was.
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And to invite you, and make you more in love with it, it is a wisedome To your glory. God hath a delight to shew himselfe wise in devising a plot to glorifie poore wretched man.
And to invite you, and make you more in love with it, it is a Wisdom To your glory. God hath a delight to show himself wise in devising a plot to Glorify poor wretched man.
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As for the words themselves, they are a proofe of what he had sayd before, why none of the Princes of the world knew this great mysterie.
As for the words themselves, they Are a proof of what he had said before, why none of the Princes of the world knew this great mystery.
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If so be that the eye of any man hath not seene, nor the eare of any man hath heard,
If so be that the eye of any man hath not seen, nor the ear of any man hath herd,
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nor the heart of any man hath conceived, what doe you tell us of the wise men, which were not all,
nor the heart of any man hath conceived, what do you tell us of the wise men, which were not all,
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nay what should I speake of men? the very Angels (as we know by other places) are excluded from a full knowledge of these mysteries.
nay what should I speak of men? the very Angels (as we know by other places) Are excluded from a full knowledge of these Mysteres.
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Therefore it is no mervaile, though none of the Princes of this world knew them. They are universally hidden from all naturall men.
Therefore it is no marvel, though none of the Princes of this world knew them. They Are universally hidden from all natural men.
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This I take to be the sence of the words. They are taken out of Isaiah: S. Paul delights to prove things by the Prophets:
This I take to be the sense of the words. They Are taken out of Isaiah: S. Paul delights to prove things by the prophets:
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but here it is not so much a proofe as an allusion; which we must observe to understand many such places.
but Here it is not so much a proof as an allusion; which we must observe to understand many such places.
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For Isaiah there speakes of the great things God had done for his Church, such as Eye had not seene, nor Ea e heard:
For Isaiah there speaks of the great things God had done for his Church, such as Eye had not seen, nor Ea e herd:
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And the Apostle alludes to it here, and addes somewhat, This clause (nor hath entred into the heart of man) is not in that place: but it is necessarily understood:
And the Apostle alludes to it Here, and adds somewhat, This clause (nor hath entered into the heart of man) is not in that place: but it is necessarily understood:
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for if the eye doe not see, and the eare heare, it never enters into the heart of man.
for if the eye do not see, and the ear hear, it never enters into the heart of man.
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For whatsoever enters into the heart of man, it must be by those passages and windowes, the gates of the soule, the sences.
For whatsoever enters into the heart of man, it must be by those passages and windows, the gates of the soul, the Senses.
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And whereas St. Paul sayth, For them that love him, It is for them that expect him,
And whereas Saint Paul say, For them that love him, It is for them that expect him,
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as in Isaiah. The sence is all one:
as in Isaiah. The sense is all one:
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Whosoever love God, they expect and wait for him, where there is no expectation, there is no love.
Whosoever love God, they expect and wait for him, where there is no expectation, there is no love.
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This is the Apostles drift, If God did doe such great matters for his Church,
This is the Apostles drift, If God did doe such great matters for his Church,
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as eye hath not seen, nor •are heard, according to the Prophet Isuiah, what shall we thinke he will do in the kingdome of grace here, and of glory hereafter.
as eye hath not seen, nor •are herd, according to the Prophet Isuiah, what shall we think he will do in the Kingdom of grace Here, and of glory hereafter.
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The words then as wee see, containe the excellencie of the mysteries of the Gospell, described first by the hiddennesse of it to men at first.
The words then as we see, contain the excellency of the Mysteres of the Gospel, described First by the hiddenness of it to men At First.
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Secondly, by the goodnesse of the things revealed, such as neither eye hath seene, &c.
Secondly, by the Goodness of the things revealed, such as neither eye hath seen, etc.
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The hiddennesse and excellency of the Gospell in that respect, is set forth by way of negation, Eye hath not seen, nor Eare heard, nor Heart conceived.
The hiddenness and excellency of the Gospel in that respect, is Set forth by Way of negation, Eye hath not seen, nor Ear herd, nor Heart conceived.
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And indeed this is the way to set forth excellent Divine things. God himselfe is set out by way of deniall;
And indeed this is the Way to Set forth excellent Divine things. God himself is Set out by Way of denial;
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by removing imperfections, he is invisible, immortall, &c. And so heaven, that is neare to God,
by removing imperfections, he is invisible, immortal, etc. And so heaven, that is near to God,
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as being prepared by him, it is set out by way of deniall, as S. Peter sayth, It is an inheritance immortall, undefiled, &c. 1. Pet. 1.
as being prepared by him, it is Set out by Way of denial, as S. Peter say, It is an inheritance immortal, undefiled, etc. 1. Pet. 1.
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So here, positive words could not be found sufficient to set out the excellencie of the things that God hath prepared.
So Here, positive words could not be found sufficient to Set out the excellency of the things that God hath prepared.
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As for the Knowledge of the mysterie of salvation in Jesus Christ, we neither can come to it by naturall invention, nor by naturall discipline.
As for the Knowledge of the mystery of salvation in jesus christ, we neither can come to it by natural invention, nor by natural discipline.
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All the things that we know naturally, we know by one of these two wayes, but divine things are knowne neither way.
All the things that we know naturally, we know by one of these two ways, but divine things Are known neither Way.
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Where could there have been any knowledge of Christ, if God had not opened his breast in the Gospell,
Where could there have been any knowledge of christ, if God had not opened his breast in the Gospel,
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and come forth of his hidden light, and shewed himselfe in Christ, Godman, and in publishing the Gospell, established an ordinance of preaching for this purpose, where had the knowledge of salvation in Christ been?
and come forth of his hidden Light, and showed himself in christ, Godman, and in publishing the Gospel, established an Ordinance of preaching for this purpose, where had the knowledge of salvation in christ been?
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To prove this, wee have here a gradation: the eye sees many things;
To prove this, we have Here a gradation: the eye sees many things;
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but wee heare more things than we see, yet neither Eye hath seen, nor eare hea•d:
but we hear more things than we see, yet neither Eye hath seen, nor ear hea•d:
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I but the conceits of the heart, are larger than the sight of the eye, or the hearing of the eare;
I but the conceits of the heart, Are larger than the sighed of the eye, or the hearing of the ear;
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yet neither eye hath seen, nor eare hath heard, nor hath entred into the heart of man to conceive, &c. The Philosopher sayth, there is nothing in the understanding,
yet neither eye hath seen, nor ear hath herd, nor hath entered into the heart of man to conceive, etc. The Philosopher say, there is nothing in the understanding,
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but it came into the sences before:
but it Come into the Senses before:
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and therefore it cannnot enter into the heart of man, if it enter not by the eye, or by the eare.
and Therefore it cannot enter into the heart of man, if it enter not by the eye, or by the ear.
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The things here spoken of, be especially the graces, and comforts, and priviledges to bee enjoyed in this life,
The things Here spoken of, be especially the graces, and comforts, and privileges to be enjoyed in this life,
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and the consummation, and perfection of them in heaven. Christ brings peace, and joy, justification, & sanctification, &c. the like. And even in this life;
and the consummation, and perfection of them in heaven. christ brings peace, and joy, justification, & sanctification, etc. the like. And even in this life;
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the perfection of these is in heaven, where the soul and the body shall be both glorified, in a glorious place, together with glorious, company, The Father, Sonne,
the perfection of these is in heaven, where the soul and the body shall be both glorified, in a glorious place, together with glorious, company, The Father, Son,
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and holy Ghost, innumerable Angels and justmen.
and holy Ghost, innumerable Angels and justmen.
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These are those things that eye hath not seen, &c. The beginnings here, and the perfection and consummation of them hereafter.
These Are those things that eye hath not seen, etc. The beginnings Here, and the perfection and consummation of them hereafter.
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Having thus farre unfolded the words, I come to the poynts considerable.
Having thus Far unfolded the words, I come to the points considerable.
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First, God hath a company of beloved children in the world, that he means a speciall good unto.
First, God hath a company of Beloved children in the world, that he means a special good unto.
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The second, God hath prepared great matters for them.
The second, God hath prepared great matters for them.
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If great persons prepare great things for those whom they greatly affect, shall we not thinke that the great God will prepare great things for those that hee hath affection to,
If great Persons prepare great things for those whom they greatly affect, shall we not think that the great God will prepare great things for those that he hath affection to,
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and that have affection to him? If God be a friend to the llect, & they be his friends, surely he wil answer friendship to the utmost:
and that have affection to him? If God be a friend to the llect, & they be his Friends, surely he will answer friendship to the utmost:
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answerable to the great love he beares his children, he hath provided great things for them.
answerable to the great love he bears his children, he hath provided great things for them.
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If that bee excellent that is long in preparing, then those things which belong to Gods children, must needs be excellent:
If that be excellent that is long in preparing, then those things which belong to God's children, must needs be excellent:
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for they were preparing even before the world was. Salomons Temple was an excellent Fabrick, it had long preparation.
for they were preparing even before the world was. Solomon's Temple was an excellent Fabric, it had long preparation.
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Ahasueros made a feast to 127. Provinces, it was long in preparing: great things have great preparation.Ahasuerus made a feast to 127. Provinces, it was long in preparing: great things have great preparation.
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Now these things that God intends his children, have been preparing even from everlasting, and they are from everlasting to everlasting: they must needs bee excellent.
Now these things that God intends his children, have been preparing even from everlasting, and they Are from everlasting to everlasting: they must needs be excellent.
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But before I dwell on any particular poyn•, here is a question to be answered.
But before I dwell on any particular poyn•, Here is a question to be answered.
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If the things that God hath prepared for his children, be secret and excellent, how then come we to know them at all?
If the things that God hath prepared for his children, be secret and excellent, how then come we to know them At all?
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We come to know them 1. by Divine Revelation. God must reveale them first, as it is in the next vers.
We come to know them 1. by Divine Revelation. God must reveal them First, as it is in the next vers.
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God hath revealed them by his spirit ▪ God hath revealed them by his Spirit ▪
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The Spirit reveales them by way of negation, and indefinitely, as also by way of eminence.
The Spirit reveals them by Way of negation, and indefinitely, as also by Way of eminence.
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Whatsoever is excellent in the world, God borrowes it, to set out the excellencie of the things that hee hath provided for his Children in grace, and glory.
Whatsoever is excellent in the world, God borrows it, to Set out the excellency of the things that he hath provided for his Children in grace, and glory.
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A feast is a comfortable things they are called a Feast. A Kingdome is a glorious thing; they are called a Kingdome. Marriage is a sweet thing;
A feast is a comfortable things they Are called a Feast. A Kingdom is a glorious thing; they Are called a Kingdom. Marriage is a sweet thing;
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they are set forth by that, by an inheritance, and adoption of children, and such like:
they Are Set forth by that, by an inheritance, and adoption of children, and such like:
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So that all these things are taken to •e shadowes of those things.
So that all these things Are taken to •e shadows of those things.
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And indeed they are but shadows, the realitie is the heavenly kingdome of grace and glory:
And indeed they Are but shadows, the reality is the heavenly Kingdom of grace and glory:
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the heavenly riches, the heavenly inheritance, the heavenly sonship: when all these things vanish, and come to nothing:
the heavenly riches, the heavenly inheritance, the heavenly sonship: when all these things vanish, and come to nothing:
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then comes in the true Kingdome, Sonship, and Inheritance.
then comes in the true Kingdom, Sonship, and Inheritance.
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Againe, 2. wee know them in this world by way of taste: for the things of the life to come, there are few of them,
Again, 2. we know them in this world by Way of taste: for the things of the life to come, there Are few of them,
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but Gods children have some experimentall taste of them in this world:
but God's children have Some experimental taste of them in this world:
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God reserves not all for the life to come, but he gives a grape of Canaan in this wildernesse.
God reserves not all for the life to come, but he gives a grape of Canaan in this Wilderness.
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Thirdly, by arguing from the lesse to the greater: If peace of conscience bee so sweet here;
Thirdly, by arguing from the less to the greater: If peace of conscience be so sweet Here;
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what is eternall peace? If a litle joy here bee so pleasant and comfortable, that it makes us forget our selves, what will bee that eternall joy there? If the delights of a kingdome bee such, that they fill mens hearts so full of contentment, that ofttimes they know not themselves, what shall we think of that excellent kingdom? So by way of taste and rellish, we may rise from these pettie things, to those excellent things, which indeed are scarce a beame, scarce a drop of those excellencies.
what is Eternal peace? If a little joy Here be so pleasant and comfortable, that it makes us forget our selves, what will be that Eternal joy there? If the delights of a Kingdom be such, that they fill men's hearts so full of contentment, that ofttimes they know not themselves, what shall we think of that excellent Kingdom? So by Way of taste and relish, we may rise from these Petty things, to those excellent things, which indeed Are scarce a beam, scarce a drop of those excellencies.
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If Peter and Iohn when they were in the mountain, were not their owne men,
If Peter and John when they were in the mountain, were not their own men,
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when they saw but a glimpse, but a little glorie of Christ manifested in the mount, what shal we think,
when they saw but a glimpse, but a little glory of christ manifested in the mount, what shall we think,
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when there is the fulnesse of that glorious revelation, at the right hand of God, where there is fulnesse of pleasures for ever? How shall our soules be filled at that time? Thus by way of rising from the lesser to the greater, by tasting, feeling,
when there is the fullness of that glorious Revelation, At the right hand of God, where there is fullness of pleasures for ever? How shall our Souls be filled At that time? Thus by Way of rising from the lesser to the greater, by tasting, feeling,
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and by divine revelation, wee may know in some measure the excellencie of those things prepared for us.
and by divine Revelation, we may know in Some measure the excellency of those things prepared for us.
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Now to cleare this thing more fully, know that there are three degrees of revelation.
Now to clear this thing more Fully, know that there Are three Degrees of Revelation.
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First there must bee a revelation of the things themselves, by word, and writing, or speech, and the like,First there must be a Revelation of the things themselves, by word, and writing, or speech, and the like,
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as we know not the minde of a man, but either by speech, or writing: so there must bee a revelation of these things;
as we know not the mind of a man, but either by speech, or writing: so there must be a Revelation of these things;
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or else the wit of Angels could never have devised, how to reconcile Justice and Mercie, by infinite wisedome;
or Else the wit of Angels could never have devised, how to reconcile justice and Mercy, by infinite Wisdom;
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by sending a Mediator to procure peace, God-man, to worke our salvation. Therefore wee could not know them without a revelation, and discoverie outward:
by sending a Mediator to procure peace, God-man, to work our salvation. Therefore we could not know them without a Revelation, and discovery outward:
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this is the first degree that wee may call Revelation by scripture, or by the doctrine of the Gospel.
this is the First degree that we may call Revelation by scripture, or by the Doctrine of the Gospel.
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Who could discover those things that are meerly supernaturall, but God himselfe?
Who could discover those things that Are merely supernatural, but God himself?
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Then againe 2. when they are revealed by the word of God, and by men that have a function to unfold the unsearchable riches of Christ, by the ministerie of the Gospell,
Then again 2. when they Are revealed by the word of God, and by men that have a function to unfold the unsearchable riches of christ, by the Ministry of the Gospel,
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yet notwithstanding they are hidden riddles still, to a company of carnall men. Put case the vaile be taken off from the things themselves;
yet notwithstanding they Are hidden riddles still, to a company of carnal men. Put case the veil be taken off from the things themselves;
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yet if the vaile bee over the soule, the understanding, will, and affections, there is no apprehension of them:
yet if the veil be over the soul, the understanding, will, and affections, there is no apprehension of them:
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therefore there must bee a second revelation, that is, by the Spirit of God. Ofnecessitie this must bee:
Therefore there must be a second Revelation, that is, by the Spirit of God. Ofnecessitie this must be:
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for even as the Apostle sayth in this Chapter, None knoweth the minde of Man, but the spirit that is in Man:
for even as the Apostle say in this Chapter, None Knoweth the mind of Man, but the Spirit that is in Man:
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so none knoweth the mind of God, but the Spirit of God.
so none Knoweth the mind of God, but the Spirit of God.
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What is the Gospel without the Spirit of Christ, to discover the minde of God to us? We know not the good meaning of God to us in particular:
What is the Gospel without the Spirit of christ, to discover the mind of God to us? We know not the good meaning of God to us in particular:
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wee know in generall that such things are revealed in scripture: we know in general that such things Are revealed in scripture:
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but what is that to us, if Christ bee not our Saviour, and God our Father? unlesse we can say as S. Paul sayth, He loved me, and gave himselfe for mee.
but what is that to us, if christ be not our Saviour, and God our Father? unless we can say as S. Paul say, He loved me, and gave himself for me.
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Therefore you see a necessitie of revelation by the Spirit. But this is not all that is here meant, there is 3ly a higher discovery,
Therefore you see a necessity of Revelation by the Spirit. But this is not all that is Here meant, there is 3ly a higher discovery,
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and that is in heaven ▪ that that is revealed here, is but in part.
and that is in heaven ▪ that that is revealed Here, is but in part.
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and thereupon if wee believe, wee believe but in part, and wee love but in part,
and thereupon if we believe, we believe but in part, and we love but in part,
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If our knowledge, which is the ground of all other graces and affections, be imperfect, all that followes must needs bee imperfect also.
If our knowledge, which is the ground of all other graces and affections, be imperfect, all that follows must needs be imperfect also.
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Therefore St. Iohn sayth, We know that wee are the Sonnes of God, but it appeares not what we shall bee.
Therefore Saint John say, We know that we Are the Sons of God, but it appears not what we shall be.
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What we shall be in heaven it doth not appeare now;
What we shall be in heaven it does not appear now;
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there must bee a further revelation, and that will bee hereafter, when our soules shall bee united together with our bodies:
there must be a further Revelation, and that will be hereafter, when our Souls shall be united together with our bodies:
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and then indeed our eyes shall see, our ears heare, and hearts shall conceive those things that while wee are here in the wombe of the Church, wee neither can see nor heare,
and then indeed our eyes shall see, our ears hear, and hearts shall conceive those things that while we Are Here in the womb of the Church, we neither can see nor hear,
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nor understand, more than the childe in the wombe of the mother can conceive the excellencies in this civill life.
nor understand, more than the child in the womb of the mother can conceive the excellencies in this civil life.
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Thus we see these truths a little more unfolded. I will now adde somewhat to make use of what hath been spoken.
Thus we see these truths a little more unfolded. I will now add somewhat to make use of what hath been spoken.
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First of all therefore for matter of instruction, if it be so, that the things of the Gospell bee such,
First of all Therefore for matter of instruction, if it be so, that the things of the Gospel be such,
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as that without a revelation from God, they could not bee knowen, then we see, that there is no principle at all of the Gospel in nature.
as that without a Revelation from God, they could not be known, then we see, that there is no principle At all of the Gospel in nature.
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There is not a sparke of light, or any inclination to the Gospell but it is meerly above nature:
There is not a spark of Light, or any inclination to the Gospel but it is merely above nature:
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for hee removes here, all naturall wayes of knowing the Gospell, eye, eare, & understanding: therfore the knowledge of it is meerly supernaturall.
for he removes Here, all natural ways of knowing the Gospel, eye, ear, & understanding: Therefore the knowledge of it is merely supernatural.
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For if God had not revealed it, who could ever have devised it? And when hee revealed it, to discover it by his Spirit, it is supernatural:
For if God had not revealed it, who could ever have devised it? And when he revealed it, to discover it by his Spirit, it is supernatural:
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but in heaven much more, which is the third degree I spake of.
but in heaven much more, which is the third degree I spoke of.
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Therfore (by the way) you may know the reason why so many heresies have sprung out of the Gospel, more than out of he Law, & the misunderstāding of it. Therefore (by the Way) you may know the reason why so many heresies have sprung out of the Gospel, more than out of he Law, & the misunderstanding of it.
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There are few or no heresies from that, because the principles of the Law are writtē in the heart:
There Are few or no heresies from that, Because the principles of the Law Are written in the heart:
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men naturally know that whoredome, and adulterie, and filthy living, &c. are sins; men have not so quenched nature, but that they know that those things are naught:
men naturally know that whoredom, and adultery, and filthy living, etc. Are Sins; men have not so quenched nature, but that they know that those things Are nought:
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therefore there have been excellent Lawmakers amōg the heathens.
Therefore there have been excellent Lawmakers among the Heathens.
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But the Gospel is a meere mystery discoured out of the breast of God, without all principles of nature:
But the Gospel is a mere mystery discovered out of the breast of God, without all principles of nature:
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there are thousands of errors that are not to be reckoned, about the nature, the person & the benefits of Christ, about justification,
there Are thousands of errors that Are not to be reckoned, about the nature, the person & the benefits of christ, about justification,
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and sanctification, and free will and grace, and such things, what a world of heresies, have proud wits continually started up? This would never have beene but that the Gospell is a thing above nature.
and sanctification, and free will and grace, and such things, what a world of heresies, have proud wits continually started up? This would never have been but that the Gospel is a thing above nature.
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Therefore when a proud wit, and supernaturall knowledge revealed meete together:
Therefore when a proud wit, and supernatural knowledge revealed meet together:
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the proude heart stormes, and loves to struggle, and deviseth this thing and that thing to commend it selfe, and hereupon comes heresies, the mingling of naturall wit with divine truthes.
the proud heart storms, and loves to struggle, and devises this thing and that thing to commend it self, and hereupon comes heresies, the mingling of natural wit with divine truths.
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If men had had passive wits to submit to divine truthes, and to worke nothing out of themselves,
If men had had passive wits to submit to divine truths, and to work nothing out of themselves,
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as the spider out of her own bowells, there had not beene such heresies in the Church,
as the spider out of her own bowels, there had not been such heresies in the Church,
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but their hearts meeting with supernaturall truthes, their proud hearts mingling with it, they have devised these errours that I note in the first place.
but their hearts meeting with supernatural truths, their proud hearts mingling with it, they have devised these errors that I note in the First place.
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Then againe if the things that wee have in the Gospell be such divine truthes above nature altogether:
Then again if the things that we have in the Gospel be such divine truths above nature altogether:
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Then we must not stand to looke for reason too much, nor trust the reason or wit of any man, but divine authority her• especially. Then we must not stand to look for reason too much, nor trust the reason or wit of any man, but divine Authority her• especially.
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For if divine authority cease in the Gospel, what were it? nothing; the law is written in mens hearts:
For if divine Authority cease in the Gospel, what were it? nothing; the law is written in men's hearts:
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but we must trust divine authoritie in the Gospel above al other portions of scripture, and not to the wit of any man whatsoever.
but we must trust divine Authority in the Gospel above all other portions of scripture, and not to the wit of any man whatsoever.
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The Church of Rome that is possest with a Spirit of pride, and Ignorance and tyranny;
The Church of Room that is possessed with a Spirit of pride, and Ignorance and tyranny;
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they will force knowledge on them that be under them, from their sole authoritie; the Church, saith so;
they will force knowledge on them that be under them, from their sole Authority; the Church, Says so;
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and wee are the Church, and it is not for you to know, &c. and scriptures are so and so; and we Are the Church, and it is not for you to know, etc. and Scriptures Are so and so;
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but is the Gospell a supernaturall mysterie above the capacitie of any man? and shall we build upon the authoritie of the Church for these truthes? oh no! there must bee no forcing of Evangelicall truthes from the authority or parts of any man.
but is the Gospel a supernatural mystery above the capacity of any man? and shall we built upon the Authority of the Church for these truths? o no! there must be no forcing of Evangelical truths from the Authority or parts of any man.
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But these are not things that wee stand in so much need of, therefore I hasten to that which is more usefull.
But these Are not things that we stand in so much need of, Therefore I hasten to that which is more useful.
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Eye hath not seene, nor eare heard, &c. Eye hath not seen, nor ear herd, etc.
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Here then we have an use of direction how to carrie our selves in reading, and studying holy truths, especially the sacred mysteries of the Gospel, how shall we study them? Wee thinke to breake into them with the engine of our wit,
Here then we have an use of direction how to carry our selves in reading, and studying holy truths, especially the sacred Mysteres of the Gospel, how shall we study them? we think to break into them with the engine of our wit,
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and to understand them, and never come to God for his spirit: God will curse such proud attempts.
and to understand them, and never come to God for his Spirit: God will curse such proud attempts.
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Who •nowes the things of man but the spirit of a man? and who knowes the things of God, Who •nowes the things of man but the Spirit of a man? and who knows the things of God,
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but the spirit of God? Therefore in studying the Gospell, let us come with a spirit of faith,but the Spirit of God? Therefore in studying the Gospel, let us come with a Spirit of faith,
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and a spirit of humility, and meeknesse there is no breaking into these things with the strength of parts;
and a Spirit of humility, and meekness there is no breaking into these things with the strength of parts;
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That hath been the ground of so many heresies as have beene in the Church. Only Christ 〈 ◊ 〉 the key of David that shutteth and no man openeth,
That hath been the ground of so many heresies as have been in the Church. Only christ 〈 ◊ 〉 the key of David that shutteth and no man Openeth,
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and openeth and no man shutteth, he hath the key of the Scripture, and the key to open the understanding. and Openeth and no man shutteth, he hath the key of the Scripture, and the key to open the understanding.
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And to presse this poynt a little;
And to press this point a little;
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if eye hath not seene, nor eare heard, nor hath entred into the heart of man to conceive, the things of the Gospell without the revelation of the spirit;
if eye hath not seen, nor ear herd, nor hath entered into the heart of man to conceive, the things of the Gospel without the Revelation of the Spirit;
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then we must come with this mind, when wee come to heare the things of the Gospell:
then we must come with this mind, when we come to hear the things of the Gospel:
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Lord, without thy holy spirit they are all as a clasped booke, they are hidden mysteries to mee,Lord, without thy holy Spirit they Are all as a clasped book, they Are hidden Mysteres to me,
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though they be revealed in the Gospell. If my heart be shut to them, they are all hidden to me.
though they be revealed in the Gospel. If my heart be shut to them, they Are all hidden to me.
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Wee see men of excellent parts are enemies to that they teach themselves, opposing the power of the Gospell:
we see men of excellent parts Are enemies to that they teach themselves, opposing the power of the Gospel:
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whence is all this? because they thinke only the opening of these things makes them divines,
whence is all this? Because they think only the opening of these things makes them Divines,
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wheras without the holy Ghost sanctifying, and altering the heart in some measure, to tast,
whereas without the holy Ghost sanctifying, and altering the heart in Some measure, to taste,
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and rellish these things, that as they are divine in themselves, so to have some what divine in the heart to tast these things, it is impossible but that the heart should rise against them; and so it doth:
and relish these things, that as they Are divine in themselves, so to have Some what divine in the heart to taste these things, it is impossible but that the heart should rise against them; and so it does:
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for when it comes to particulars, you must deny your selfe in this honour, in this pleasure,
for when it comes to particulars, you must deny your self in this honour, in this pleasure,
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& cōmoditie, now you must venture the displeasure ▪ of man for this, and that truth:
& commodity, now you must venture the displeasure ▪ of man for this, and that truth:
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the heart riseth in scorn, and loathing of divine truth: when it comes to particulars they know nothing as they should.
the heart Riseth in scorn, and loathing of divine truth: when it comes to particulars they know nothing as they should.
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For when is truth knowne, but when in particulars wee stand for it, and will neither betray it,
For when is truth known, but when in particulars we stand for it, and will neither betray it,
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nor do any thing that doth not benefit a Christian? If we have not the spirit of God to relish truthes in particular, they will doe us no good.
nor do any thing that does not benefit a Christian? If we have not the Spirit of God to relish truths in particular, they will do us not good.
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And except the spirit sanctifie the heart of man first by these truthes, the truth will never be understood by the proud, naturall heart of man.
And except the Spirit sanctify the heart of man First by these truths, the truth will never be understood by the proud, natural heart of man.
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Therefore the course that God takes with his children is this; those that he meanes to have;
Therefore the course that God Takes with his children is this; those that he means to have;
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he first inspires into their hearts some desire to come to heare, and attend upon the meanes of salvation, to understand the Gospell,
he First inspires into their hearts Some desire to come to hear, and attend upon the means of salvation, to understand the Gospel,
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and then under the means of salvation, he shines into the understanding by a heavenly light;
and then under the means of salvation, he shines into the understanding by a heavenly Light;
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and inspires into the will and affections some heavenly inclination to this truth of the Gospell, to justification, sanctification, selfe-denyall, and the like:
and inspires into the will and affections Some heavenly inclination to this truth of the Gospel, to justification, sanctification, self-denial, and the like:
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and workes a new life, and new sences, and upon them wrought under the meanes comes the soul to relish,
and works a new life, and new Senses, and upon them wrought under the means comes the soul to relish,
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and to understand these mysteries, and then the eares, and the eies are open to see these things, and never before.
and to understand these Mysteres, and then the ears, and the eyes Are open to see these things, and never before.
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A holy man that hath his heart subdued by the spirit of God in the use of the meanes, oh, he relisheth the point of forgivenesse of sins, hee relisheth the point of sanctification, he studies it daily more,
A holy man that hath his heart subdued by the Spirit of God in the use of the means, o, he relisheth the point of forgiveness of Sins, he relisheth the point of sanctification, he studies it daily more,
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and more, and nearer communion with God, hee relisheth peace of conscience, and joy in the holy Ghost, they are sweete things,
and more, and nearer communion with God, he relisheth peace of conscience, and joy in the holy Ghost, they Are sweet things,
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and all the duties of Christianity, because hee makes it his maine busines to adorne his pro•ession:
and all the duties of Christianity, Because he makes it his main business to adorn his pro•ession:
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and to live here, so, as hee may live for ever hereafter. And this must be of necessitie:
and to live Here, so, as he may live for ever hereafter. And this must be of necessity:
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for marke out of the text;
for mark out of the text;
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If the naturall eye, and eare, and heart can never see nor heare, nor conceive the things of God, must there not be a supernaturall eare,
If the natural eye, and ear, and heart can never see nor hear, nor conceive the things of God, must there not be a supernatural ear,
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and eye, and heart put into the soule? must not the heart, and all be new molded againe? If the former frame bee not sufficient for these things, of necessitie it must be so.
and eye, and heart put into the soul? must not the heart, and all be new moulded again? If the former frame be not sufficient for these things, of necessity it must be so.
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From hence learne to arme your selves against all scandalls:
From hence Learn to arm your selves against all scandals:
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when ye see men of parts, and account, (and such there may be) men of deepe apprehensions,
when you see men of parts, and account, (and such there may be) men of deep apprehensions,
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and understanding in the Scripture for matter of notion, and for the language of the Scripture exquisite,
and understanding in the Scripture for matter of notion, and for the language of the Scripture exquisite,
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and yet to be proud, malicious, haters of sanctity, next to divells, none greater; consider what is the reason:
and yet to be proud, malicious, haters of sanctity, next to Devils, none greater; Consider what is the reason:
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either they have proud spirits that despise, and neglect the meanes of salvation altogether;
either they have proud spirits that despise, and neglect the means of salvation altogether;
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or if they doe come, they come as Iudges, they will not submit their proud hearts to the sweet motions of the Spirit:
or if they do come, they come as Judges, they will not submit their proud hearts to the sweet motions of the Spirit:
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stumble not at it, if such men bee both enemies to that they teach themselves,
Stumble not At it, if such men be both enemies to that they teach themselves,
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and those that practise it, the reason is, because their proud hearts were never subdued by the Spirit to understand the things they speake of.
and those that practise it, the reason is, Because their proud hearts were never subdued by the Spirit to understand the things they speak of.
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For such a teacher understands supernaturall things by a naturall light, and by humane reason;
For such a teacher understands supernatural things by a natural Light, and by humane reason;
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that is, to talk, and discourse, &c. but hee sees not Supernaturall things by a supernaturall light, divine things by a divine light.
that is, to talk, and discourse, etc. but he sees not Supernatural things by a supernatural Light, divine things by a divine Light.
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Therefore a poore soule that heares the things published by him, understands them better by the helpe of the Spirit, than he that speakes them:
Therefore a poor soul that hears the things published by him, understands them better by the help of the Spirit, than he that speaks them:
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better indeed for his use, and comfort. As we see, there are some that can measure land exactly;
better indeed for his use, and Comfort. As we see, there Are Some that can measure land exactly;
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but the man that oweth the land measured, he knowes the use of the ground, and delights in it as his owne:
but the man that owes the land measured, he knows the use of the ground, and delights in it as his own:
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the other can tell, here is so much ground, &c. So some Divines, they can tell there are such poynts, and so they are raysed;
the other can tell, Here is so much ground, etc. So Some Divines, they can tell there Are such points, and so they Are raised;
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and they can bee exquisite in this: but what profite have they by it?
and they can be exquisite in this: but what profit have they by it?
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The poore soule that heares these things, by the helpe of the Spirit, hee can say, these are mine,
The poor soul that hears these things, by the help of the Spirit, he can say, these Are mine,
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as the man for whom the ground is measured.
as the man for whom the ground is measured.
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As it is with those that come to a Feast, the Physitian comes, and sayes, this is wholsome, and good;
As it is with those that come to a Feast, the physician comes, and Says, this is wholesome, and good;
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and this is good for this and that, but eates nothing:
and this is good for this and that, but eats nothing:
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others that know not these things, they eare the meate, and are nourished in the meane time:
Others that know not these things, they ear the meat, and Are nourished in the mean time:
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so when such men discourse of this and that, a poore man that hath the Spirit, he relisheth these things, as his owne;
so when such men discourse of this and that, a poor man that hath the Spirit, he relisheth these things, as his own;
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the other goes away, onely discourseth as a Philosopher of the meate, and eates nothing.
the other Goes away, only discourseth as a Philosopher of the meat, and eats nothing.
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And therfore when you read & heare these things, content not your selves with the first degree of revelation: no, that is not enough;
And Therefore when you read & hear these things, content not your selves with the First degree of Revelation: no, that is not enough;
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when you have done that, desire of God to joyne his Spirit, to give you spirituall eyes,
when you have done that, desire of God to join his Spirit, to give you spiritual eyes,
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and hearts, that you may close with Divine truths, and be divine as the truths are;
and hearts, that you may close with Divine truths, and be divine as the truths Are;
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that there may bee a consent of the heart with the truth: then the word of God will be sweet indeed.
that there may be a consent of the heart with the truth: then the word of God will be sweet indeed.
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Againe, here we see this divine truth, That a man when he hath the Spirit of God, knowes things otherwise than hee did know them before,
Again, Here we see this divine truth, That a man when he hath the Spirit of God, knows things otherwise than he did know them before,
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though he did not know them by outward revelation of hearing and reading, &c. And hee believes them otherwise than he did before:
though he did not know them by outward Revelation of hearing and reading, etc. And he believes them otherwise than he did before:
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he sees them by a new light.
he sees them by a new Light.
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It is not the same knowledge that an unregenerate man hath, with that he hath after,
It is not the same knowledge that an unregenerate man hath, with that he hath After,
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when God workes upon his heart: for then it is a divine supernatural knowledge. And it is not the same faith, and beliefe:
when God works upon his heart: for then it is a divine supernatural knowledge. And it is not the same faith, and belief:
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the Spirit of God raiseth a man up in a degree of creatures above other men,
the Spirit of God Raiseth a man up in a degree of creatures above other men,
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as other men are above beasts: hee gives new eyes, new ears, & a new heart;
as other men Are above beasts: he gives new eyes, new ears, & a new heart;
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he moulds him anew every way. he moulds him anew every Way.
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Therefore you have good men, somtimes wonder at themselves (when God hath touched their hearts) that they have had such shallow conceits of this and that truth before.
Therefore you have good men, sometimes wonder At themselves (when God hath touched their hearts) that they have had such shallow conceits of this and that truth before.
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Now they see that they were in the darke, that they were in a dampe before, that they conceived things to be so and so, and thought themselves some body;
Now they see that they were in the dark, that they were in a damp before, that they conceived things to be so and so, and Thought themselves Some body;
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but when God opens their eyes, and takes away the skales, and lets them see things in their proper light, heavenly things, by a heavenly light, and with a heavenly eye;
but when God Opens their eyes, and Takes away the scales, and lets them see things in their proper Light, heavenly things, by a heavenly Light, and with a heavenly eye;
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they wonder at their former foolishnesse in divinity, especially so farre as concernes the Gospell:
they wonder At their former foolishness in divinity, especially so Far as concerns the Gospel:
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for there is more in the Scripture then pure supernaturall divinity, there are many other arts in the Scripture.
for there is more in the Scripture then pure supernatural divinity, there Are many other arts in the Scripture.
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The Gospell I say is a knowledge not of naturall men, or great wits, but of holy sanctified men.
The Gospel I say is a knowledge not of natural men, or great wits, but of holy sanctified men.
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Therefore we must not think that these things may be known by nature, &c. It is a sacred knowledge so much as will bring us to heaven, it is a knowledge of holy men, that have their hearts brought to love and tast, and relish that they know.
Therefore we must not think that these things may be known by nature, etc. It is a sacred knowledge so much as will bring us to heaven, it is a knowledge of holy men, that have their hearts brought to love and taste, and relish that they know.
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Therefore it is no wonder though a company of men of great partes live naughtily, they are no true divines,
Therefore it is no wonder though a company of men of great parts live naughtily, they Are no true Divines,
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because they have no true knowledge. The divell is no divine, nor a wicked man properly;
Because they have no true knowledge. The Devil is no divine, nor a wicked man properly;
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though hee can discourse of such things, yet he is not properly a divine:
though he can discourse of such things, yet he is not properly a divine:
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because he knowes not things by a divine light, or heavenly things by a heavenly light.
Because he knows not things by a divine Light, or heavenly things by a heavenly Light.
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The knowledge of the Gospell, it is a knowledge of sanctified, holy men: but to come neerer to our practise.
The knowledge of the Gospel, it is a knowledge of sanctified, holy men: but to come nearer to our practice.
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If eye hath not seene, nor eare heard, nor hath entered into the heart of man, to conceive those things that God hath prepared for his: If eye hath not seen, nor ear herd, nor hath entered into the heart of man, to conceive those things that God hath prepared for his:
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Then let us make this the rule of our esteeme of any thing that is good,
Then let us make this the Rule of our esteem of any thing that is good,
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or any thing that is ill, make it a rule of valuation.
or any thing that is ill, make it a Rule of valuation.
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The Apostle here you see, hath a ranke of things above the sight of the eye,
The Apostle Here you see, hath a rank of things above the sighed of the eye,
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or the hearing of the eare, or the conceiving of the heart of man: if there be such a ranke of things above this;
or the hearing of the ear, or the conceiving of the heart of man: if there be such a rank of things above this;
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then the greatest ills are those that eye hath not seene, nor eare heard, nor hath entred into the heart of man: and indeed they are so.
then the greatest ills Are those that eye hath not seen, nor ear herd, nor hath entered into the heart of man: and indeed they Are so.
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Wee grieve at the Ague, and at the Stone, and the Goute, they are grievous things indeed; oh!
we grieve At the Ague, and At the Stone, and the Gout, they Are grievous things indeed; o!
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but what bee these things that wee feele, and see, to those in another world, that wee cannot apprehend for the greatnesse of them? The torments of hell wee cannot conceive, and understand them here:
but what be these things that we feel, and see, to those in Another world, that we cannot apprehend for the greatness of them? The torments of hell we cannot conceive, and understand them Here:
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for it is indeed to bee in hell it selfe, to conceive what hell is: and therfore when God enlargeth mens spirits to see them, they make away themselves.
for it is indeed to be in hell it self, to conceive what hell is: and Therefore when God enlarges men's spirits to see them, they make away themselves.
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And so for the greatest good; these goods here, this outward glory, we can see through it.
And so for the greatest good; these goods Here, this outward glory, we can see through it.
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Christ could see through all the glory in the world, that the Divell shewed him. christ could see through all the glory in the world, that the devil showed him.
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And these are things that wee can heare of, and here the utmost that can be spoken of them:
And these Are things that we can hear of, and Here the utmost that can be spoken of them:
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therefore surely they are not the greatest good, there are more excellent things than they,
Therefore surely they Are not the greatest good, there Are more excellent things than they,
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because the eye sees them, the eare heares of them, and the understanding can conceive of them;
Because the eye sees them, the ear hears of them, and the understanding can conceive of them;
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but there be things that the eye hath not seene, nor eare heard, not the soule conceived;
but there be things that the eye hath not seen, nor ear herd, not the soul conceived;
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and those bee the joyes of heaven.
and those be the Joys of heaven.
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And thereupon (to descend to practise) if this bee a rule to value things, that the best things are transcendent, beyond sence and comprehension: And thereupon (to descend to practise) if this be a Rule to valve things, that the best things Are transcendent, beyond sense and comprehension:
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then shall I for those things that I can see, & can heare, and feele,
then shall I for those things that I can see, & can hear, and feel,
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and understand, shall I lose those excellent good things, tha• neither eye hath seen, nor eare heard? &c. Is not this desperate folly, to venture the losse of the best things, of the most transcendent things, that are above the capacitie of the greatest reaches of the world? shall I lose all for pettie poore things, that are within my owne reach and compasse?
and understand, shall I loose those excellent good things, tha• neither eye hath seen, nor ear herd? etc. Is not this desperate folly, to venture the loss of the best things, of the most transcendent things, that Are above the capacity of the greatest reaches of the world? shall I loose all for Petty poor things, that Are within my own reach and compass?
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How foolish therefore are those that are given to pleasures! they feele the pleasure indeed; but the sting comes after.
How foolish Therefore Are those that Are given to pleasures! they feel the pleasure indeed; but the sting comes After.
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They delight in those ill things that they can heare, and heare al that can be spoken of them,
They delight in those ill things that they can hear, and hear all that can be spoken of them,
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and never thinke of the excellent things that eye hath not seen, nor eare heard, &c.
and never think of the excellent things that eye hath not seen, nor ear herd, etc.
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Let this make us in love with divine truthes in the Scripture, with the Gospel, that part of the Scripture that promiseth salvation by Christ,
Let this make us in love with divine truths in the Scripture, with the Gospel, that part of the Scripture that promises salvation by christ,
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and all the graces, and priviledges of Christianity, they are above our reach.
and all the graces, and privileges of Christianity, they Are above our reach.
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Wee study other things, we can reach them, we can reach the mysteries of the Law by long study,
we study other things, we can reach them, we can reach the Mysteres of the Law by long study,
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and the mysteries of physicke, and to the mysteries of trades by understanding, & when men have done all, they may be fooles in the maine; Solomons fooles:
and the Mysteres of physic, and to the Mysteres of trades by understanding, & when men have done all, they may be Fools in the main; Solomons Fools:
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they may do al these things, and be wise for particular things, by particular reaches of that which eie hath seen,
they may do all these things, and be wise for particular things, by particular reaches of that which eye hath seen,
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and eare heard, &c. and then for the best things that are above the capacitie of men, they may die empty of all, and goe to the place o• the damned.
and ear herd, etc. and then for the best things that Are above the capacity of men, they may die empty of all, and go to the place o• the damned.
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To bee wise to Salvation is the best wisdome.
To be wise to Salvation is the best Wisdom.
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What a pittifull case is this, that God should give us our understandings for better things then wee can see or heare in this world,
What a pitiful case is this, that God should give us our understandings for better things then we can see or hear in this world,
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yet we imploy thē in things of the world wholly? Let us not doe as some shallow, proud heads, that regard not divine things;
yet we employ them in things of the world wholly? Let us not do as Some shallow, proud Heads, that regard not divine things;
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the holy Scriptures they will not vouchsafe to read once a day, perhaps not once a weeke;
the holy Scriptures they will not vouchsafe to read once a day, perhaps not once a Week;
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nay, some scarce have a Bible in their studies.
nay, Some scarce have a bible in their studies.
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For shame, shall we be so Atheisticall? when God hath provided such excellent things conteined in this booke of God, the Testament, shall wee slight these excellent things for knowledge that shall perish with us? as St. Paul saith before the Text:
For shame, shall we be so Atheistical? when God hath provided such excellent things contained in this book of God, the Testament, shall we slight these excellent things for knowledge that shall perish with us? as Saint Paul Says before the Text:
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the knowledge of all other things is perishing, knowledge of perishing men.
the knowledge of all other things is perishing, knowledge of perishing men.
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Learne on earth that that will abide in heaven, sayth S. Austin. If wee bee wise, let us know those things on earth, that the comfort of them may abide with us in heaven.
Learn on earth that that will abide in heaven, say S. Austin. If we be wise, let us know those things on earth, that the Comfort of them may abide with us in heaven.
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Therefore let us be stirred up to value the Scriptures, the mysteries of salvation in the Gospel, they are things that Eye hath not seene, nor Eare heard, &c. Nay, I say more, that little that wee have here, by hearing truths unfolded, whereby the Spirit of God slides into our hearts, and workes with them:
Therefore let us be stirred up to valve the Scriptures, the Mysteres of salvation in the Gospel, they Are things that Eye hath not seen, nor Ear herd, etc. Nay, I say more, that little that we have Here, by hearing truths unfolded, whereby the Spirit of God slides into our hearts, and works with them:
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there is that peace that a man hath in his heart, in the unfolding of the poynt of Iustification,
there is that peace that a man hath in his heart, in the unfolding of the point of Justification,
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or Adoption, or any divine comfort, that it breeds such inward peace and joy as is unspeakable and glorious.
or Adoption, or any divine Comfort, that it breeds such inward peace and joy as is unspeakable and glorious.
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All that we have in the world is not worth those little beginings that are wrought by the hearing of the word of God here.
All that we have in the world is not worth those little beginnings that Are wrought by the hearing of the word of God Here.
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If the first fruits here be joy oftimes unspeakable, and glorious, if the first fruits be peace that passeth understanding;
If the First fruits Here be joy Oftimes unspeakable, and glorious, if the First fruits be peace that passes understanding;
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what will the consūmation, and perfection of these things be at that day? Againe here you see a ground of the wonderfull patience of the Martyrs.
what will the consummation, and perfection of these things be At that day? Again Here you see a ground of the wonderful patience of the Martyrs.
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You wonder that they would suffer their bodies to be torne, and have their soules severed so violently from their bodies: Alas; cease to wonder; You wonder that they would suffer their bodies to be torn, and have their Souls severed so violently from their bodies: Alas; cease to wonder;
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when they had a sence wrought in them by the spirit of God of the things that eye hath not seene, nor eare heard.
when they had a sense wrought in them by the Spirit of God of the things that eye hath not seen, nor ear herd.
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If a man should have asked them why they wold suffer their bodies to be misused thus when they might have redeemed all this with a little quiet? oh!
If a man should have asked them why they would suffer their bodies to be misused thus when they might have redeemed all this with a little quiet? o!
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they would have answered presently, as some of them have done;
they would have answered presently, as Some of them have done;
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wee suffer these things in our bodies, and in our sences, for those that are above our sences, wee know there are things layd up for us that eye hath not seene,
we suffer these things in our bodies, and in our Senses, for those that Are above our Senses, we know there Are things laid up for us that eye hath not seen,
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nor eare heard, &c. What doe you tell us of this torment, and that torment? we shall have more glory in heaven then wee can have misery here:
nor ear herd, etc. What do you tell us of this torment, and that torment? we shall have more glory in heaven then we can have misery Here:
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for wee can see this, and there is an end of it ▪ but wee shall have joy that eye hath not seene,
for we can see this, and there is an end of it ▪ but we shall have joy that eye hath not seen,
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nor eare heard, &c. As St. Paul most Divinely in diverse places in Rom. 8. the things that wee suffer here are not Worthy of the glory that shall be revealed.
nor ear herd, etc. As Saint Paul most Divinely in diverse places in Rom. 8. the things that we suffer Here Are not Worthy of the glory that shall be revealed.
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Therefore let us not wonder so much at their patience as to lay up this ground of patience against an evill day when we may be drawne to seale the truth with our blood.
Therefore let us not wonder so much At their patience as to lay up this ground of patience against an evil day when we may be drawn to seal the truth with our blood.
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By the way learne what Popery is, they thinke to merit by their doing, but especially by their sufferings,
By the Way Learn what Popery is, they think to merit by their doing, but especially by their sufferings,
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though they be ill doers, and suffer for their demerits; this is their glory. Shall those stayned good workes (put case they were good workes, they be defiled,
though they be ill doers, and suffer for their demerits; this is their glory. Shall those stained good works (put case they were good works, they be defiled,
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and stayned, and as menstruous cloathes, as it is Isaiah 64.) shall they merit the glory to bee revealed, that is so great that eye hath not seene, &c. What proportion is there? In merit there must be a proportion betweene the deed done, and the glory:
and stained, and as menstruous clothes, as it is Isaiah 64.) shall they merit the glory to be revealed, that is so great that eye hath not seen, etc. What proportion is there? In merit there must be a proportion between the deed done, and the glory:
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what proportion is there betweene stayned imperfect defiled workes, and the glory to bee revealed? Should not our lives be almost angecall? What manner of men should wee be in all holy conversation, Considering what things are layd up in heavē,
what proportion is there between stained imperfect defiled works, and the glory to be revealed? Should not our lives be almost angecall? What manner of men should we be in all holy Conversation, Considering what things Are laid up in heaven,
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& we have the first fruits of them here? Can men be too holy and exact in their lives, that looke for things, that eye hath not seene, nor eare heard, &c.
& we have the First fruits of them Here? Can men be too holy and exact in their lives, that look for things, that eye hath not seen, nor ear herd, etc.
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I wonder at the stupiditie, and hellish pride, and malice of mens hearts, that thinke any man can be too exact in the maine duties of Christianity, in the expression of their love to God, in the obedience of their lives, in abstinence from the filthinesse of the world, and the like.
I wonder At the stupidity, and hellish pride, and malice of men's hearts, that think any man can be too exact in the main duties of Christianity, in the expression of their love to God, in the Obedience of their lives, in abstinence from the filthiness of the world, and the like.
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Can a man that lookes for these excellent transcendent things, be too careful of his life? I beseech you your selves be Judges.
Can a man that looks for these excellent transcendent things, be too careful of his life? I beseech you your selves be Judges.
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The end of the first Sermon.
The end of the First Sermon.
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HIDDEN SECRETS Revealed by the GOSPEL.
HIDDEN SECRETS Revealed by the GOSPEL.
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The second Sermon. I. COR. 2. 9. As it is written, Eye hath not seene nor eare heard, &c. THE Apostle sets out the Gospell here with all the commendations that any skill in the world can be commended by.
The second Sermon. I. COR. 2. 9. As it is written, Eye hath not seen nor ear herd, etc. THE Apostle sets out the Gospel Here with all the commendations that any skill in the world can be commended by.
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From the authour of it, God. From the depth of it, it is Wisedome, in a mystery, hidden wisedome. From the antiquity of it, it was ordained before the world was. From the author of it, God. From the depth of it, it is Wisdom, in a mystery, hidden Wisdom. From the antiquity of it, it was ordained before the world was.
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From the benefite and use of it, for our glory. God is content his wisedome should be honoured in glorifying us, such is his love.
From the benefit and use of it, for our glory. God is content his Wisdom should be honoured in glorifying us, such is his love.
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And then when it was revealed, that none of the Princes of the world (he meanes not onely commanding Potentates,
And then when it was revealed, that none of the Princes of the world (he means not only commanding Potentates,
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but he being a scholar himself, esteemed Philosophers, Pharisees, and learned men to be Princes:
but he being a scholar himself, esteemed Philosophers, Pharisees, and learned men to be Princes:
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because the excellencie of a man is in the refined part of man his soul) none of these Princes of the world, for all their skill and knowledge, knew this.
Because the excellency of a man is in the refined part of man his soul) none of these Princes of the world, for all their skill and knowledge, knew this.
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In this verse hee shewes the reason why Eye hath not seene, nor eare heard, &c. He removes knowledge, by removing the way and means of knowledge.
In this verse he shows the reason why Eye hath not seen, nor ear herd, etc. He removes knowledge, by removing the Way and means of knowledge.
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The meanes of knowledge in this world is by the passage and entrance of the sences:
The means of knowledge in this world is by the passage and Entrance of the Senses:
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Now this heavenly mystery of the Gospell, it is such a knowledge as doth not enter into the soule by the sences.
Now this heavenly mystery of the Gospel, it is such a knowledge as does not enter into the soul by the Senses.
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The poynts we propounded, were these, I That God hath a people in the world, whom he favours in a speciall manner.
The points we propounded, were these, I That God hath a people in the world, whom he favours in a special manner.
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Then secondly, For these that he accounts his friends he hath prepared great matters. Kings prepare great matters for those they meane to advance:
Then secondly, For these that he accounts his Friends he hath prepared great matters. Kings prepare great matters for those they mean to advance:
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what shall wee thinke then God will doe for his friends?
what shall we think then God will do for his Friends?
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Now these things prepared, they are great matters indeed, for in the third place they are such as Eye hath not seene, nor eare heard, &c.
Now these things prepared, they Are great matters indeed, for in the third place they Are such as Eye hath not seen, nor ear herd, etc.
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And then in the fourth place the disposition, and qualification of those for whom God hath prepared such great matters, it is for those that love him, not for his enemies,
And then in the fourth place the disposition, and qualification of those for whom God hath prepared such great matters, it is for those that love him, not for his enemies,
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or for all men indifferently, but for those that love him.
or for all men indifferently, but for those that love him.
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Of the first, and second I spake in the former, and I wil not now stand to speake of them,
Of the First, and second I spoke in the former, and I will not now stand to speak of them,
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but enlarge my selfe in the two last.
but enlarge my self in the two last.
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The things that God hath prepared for them that love him, are such excellent things, as neither eye hath seene, The things that God hath prepared for them that love him, Are such excellent things, as neither eye hath seen,
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nor eare heard, &c. He meanes the naturall eye, and eare, and understanding or heart of man.nor ear herd, etc. He means the natural eye, and ear, and understanding or heart of man.
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There bee 3. degrees of discovery of heavenly things.
There be 3. Degrees of discovery of heavenly things.
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First in the doctrine of them, and so they are hid to them that are out of the Church.
First in the Doctrine of them, and so they Are hid to them that Are out of the Church.
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And then secondly, in the spirituall meaning of them, and so they are hid to carnall men in the Church.
And then secondly, in the spiritual meaning of them, and so they Are hid to carnal men in the Church.
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And then thirdly, in regard of the full comprehension of them, as they are indeed, and so they are reserved for heaven:
And then Thirdly, in regard of the full comprehension of them, as they Are indeed, and so they Are reserved for heaven:
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wee have but a little glimpse of them, a little light into them in this world.
we have but a little glimpse of them, a little Light into them in this world.
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Now in this place is meant the things that are discovered in the Gospell, especially as they are apprehended by the Spirit, together with the consummation of them in heaven.
Now in this place is meant the things that Are discovered in the Gospel, especially as they Are apprehended by the Spirit, together with the consummation of them in heaven.
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For they differ onely in degree, the discovery of the heavenly things in the Gospell here the priviledges,
For they differ only in degree, the discovery of the heavenly things in the Gospel Here the privileges,
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and graces, and comforts of Gods children, and the consummation of them in heaven.
and graces, and comforts of God's children, and the consummation of them in heaven.
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And wee may reason from the lesser to the greater, if so be that a naturall man, (though hee have naturall eyes,
And we may reason from the lesser to the greater, if so be that a natural man, (though he have natural eyes,
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and eares, and wits about him) cannot conceive the hidden mysteries of the Gospell, spiritually with application:
and ears, and wits about him) cannot conceive the hidden Mysteres of the Gospel, spiritually with application:
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much more unable is he, and much lesse can hee conceive those things of a better life.
much more unable is he, and much less can he conceive those things of a better life.
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Now the things of the Gospell, the priviledges, the graces and comforts which Christ the spring and head of them all, in whom all are,
Now the things of the Gospel, the privileges, the graces and comforts which christ the spring and head of them all, in whom all Are,
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and whence we have all, cannot be comprehended by a naturall man, he can discourse of them as far as his natural wit conceives them;
and whence we have all, cannot be comprehended by a natural man, he can discourse of them as Far as his natural wit conceives them;
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but not understand heavenly things in their owne light as heavenly things, as the things of the Gospell.
but not understand heavenly things in their own Light as heavenly things, as the things of the Gospel.
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They can talke of repentance (that wee commonly speake of, which is a mystery) but notwithstanding who knowes repentance by the light proper to it, They can talk of Repentance (that we commonly speak of, which is a mystery) but notwithstanding who knows Repentance by the Light proper to it,
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but he that by the spirit of God hath sinne discovered to him in its owne colours? H• knowes what it is to grieve for sin.
but he that by the Spirit of God hath sin discovered to him in its own colours? H• knows what it is to grieve for since.
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The sicke man knowes what it is to bee sicke: the Phisitian knows it by definition, by books, and so he can inlarge it:
The sick man knows what it is to be sick: the physician knows it by definition, by books, and so he can enlarge it:
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but if he be not sicke, the sicke patient will speake to better purpose. So there is a mysteryin the common things of the Gospell; repentance, and griefe for sinne.
but if he be not sick, the sick patient will speak to better purpose. So there is a mysteryin the Common things of the Gospel; Repentance, and grief for sin.
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A holy man feels it another matter because he feeles sinne discovered by the Spirit of God:
A holy man feels it Another matter Because he feels sin discovered by the Spirit of God:
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and so in faith, in the love of God, and every grace of the Gospell is a mystery. and so in faith, in the love of God, and every grace of the Gospel is a mystery.
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If one come to the schoolemen, they will tell you of faith, and dispute learnedly of it, and deduce this from that:
If one come to the Schoolmen, they will tell you of faith, and dispute learnedly of it, and deduce this from that:
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but when he comes to be in extremitie? when the terrours of the Lord are upon him,
but when he comes to be in extremity? when the terrors of the Lord Are upon him,
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when he comes to use it, he is a meere stranger to it:
when he comes to use it, he is a mere stranger to it:
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to cast himselfe being a sinfull creature into the armes of Gods mercy, hee cannot doe it without a further light of the Spirit discovering the hidden love of GOD to him in particular; and so for other graces.
to cast himself being a sinful creature into the arms of God's mercy, he cannot do it without a further Light of the Spirit discovering the hidden love of GOD to him in particular; and so for other graces.
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Therefore they do but speake of these things, (men that are unsanctified) as a blind man doth of colours, they inwardly scorne the truth they speake of:
Therefore they do but speak of these things, (men that Are unsanctified) as a blind man does of colours, they inwardly scorn the truth they speak of:
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and those to whom they speake, if by the power of Gods Spirit they come to profit by the things they teach,
and those to whom they speak, if by the power of God's Spirit they come to profit by the things they teach,
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if themselves be carnall, they hate them. A carnall man believes not a whit of what hee sayth:
if themselves be carnal, they hate them. A carnal man believes not a whit of what he say:
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hee hath onely a common light for the good of others:
he hath only a Common Light for the good of Others:
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a common illumination to understand and discover things, and a doctrinall gift to unfold things for other, and not for themselves:
a Common illumination to understand and discover things, and a doctrinal gift to unfold things for other, and not for themselves:
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for themselves they scorne them in their hearts, and in their lives & conversations;
for themselves they scorn them in their hearts, and in their lives & conversations;
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and they will speake as much, when it comes to selfe-deniall in preferment, in pleasures, in anything that is gainfull:
and they will speak as much, when it comes to self-denial in preferment, in pleasures, in anything that is gainful:
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tush tell him what hee hath taught, or what hee knowes out of the booke of God, he cares not, hee knowes them onely by a common light:
tush tell him what he hath taught, or what he knows out of the book of God, he Cares not, he knows them only by a Common Light:
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but for a particular heavenly light with application, and taste to himself, springing from an alteration by the Spirit, hee never knowes them so. but for a particular heavenly Light with application, and taste to himself, springing from an alteration by the Spirit, he never knows them so.
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Therefore content not thy selfe with a common light: for together with our understanding, God alters the taste of the whole soule:
Therefore content not thy self with a Common Light: for together with our understanding, God alters the taste of the Whole soul:
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he gives a new eye, a new eare, to see and heare to purpose, and a new heart to conceive things in another manner than he did before.
he gives a new eye, a new ear, to see and hear to purpose, and a new heart to conceive things in Another manner than he did before.
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But you will aske, How can a godly man know them at all, seeing eye hath not seen, nor eare heard, &c. I answer:
But you will ask, How can a godly man know them At all, seeing eye hath not seen, nor ear herd, etc. I answer:
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First, the things of another life (as wee see here) are knowne by negation,
First, the things of Another life (as we see Here) Are known by negation,
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as God is, by way of removing imperfections. The naturall eye sees them not, nor the naturall eare heares them not, &c. no,
as God is, by Way of removing imperfections. The natural eye sees them not, nor the natural ear hears them not, etc. no,
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nor the spirituall eye, nor eare, in a full measure:
nor the spiritual eye, nor ear, in a full measure:
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so things transcendent, that are above the reach of man, are described in the Scriptures by the way of denial, which is one good way of knowledge.
so things transcendent, that Are above the reach of man, Are described in the Scriptures by the Way of denial, which is one good Way of knowledge.
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That yee may know the love of God that is above knowledge, sayth the Apostle, Ephes. 3. that yee may know it more and more:
That ye may know the love of God that is above knowledge, say the Apostle, Ephesians 3. that ye may know it more and more:
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but it is above all knowledge in regard of the perfection of it. As a man may see the sea, but hee cannot comprehend the sea:
but it is above all knowledge in regard of the perfection of it. As a man may see the sea, but he cannot comprehend the sea:
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hee may be much delighted in seeing the sea, but hee sees neither the bottome nor the bankes, he cannot comprehend such a vaste body:
he may be much delighted in seeing the sea, but he sees neither the bottom nor the banks, he cannot comprehend such a vast body:
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he may see the heavens, but hee cannot comprehend them.
he may see the heavens, but he cannot comprehend them.
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So a man may know the things when they are revealed, but hee cannot comprehend them:
So a man may know the things when they Are revealed, but he cannot comprehend them:
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apprehension is one thing, and comprehension is another;
apprehension is one thing, and comprehension is Another;
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there may be apprehension in a poore degree, sutable to the capacitie of the soule here:
there may be apprehension in a poor degree, suitable to the capacity of the soul Here:
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but alas it is farre from the comprehension that we shall have in heaven.
but alas it is Far from the comprehension that we shall have in heaven.
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That is one way of knowing them by way of negation, and deniall of imperfections to them. That is one Way of knowing them by Way of negation, and denial of imperfections to them.
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And then secondly, they are knowne (as wee call it) by way of eminence;
And then secondly, they Are known (as we call it) by Way of eminence;
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that is, by comparing them with other things, and preferring them before all other excellencies whatsoever;
that is, by comparing them with other things, and preferring them before all other excellencies whatsoever;
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as wee may see the sunne in water by resemblance:
as we may see the sun in water by resemblance:
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for God borrowes from nature termes to set out grace, and glory, because God will speake in our language,
for God borrows from nature terms to Set out grace, and glory, Because God will speak in our language,
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for they are called a Kingdome and a feast, and a crowne by way of comparison.
for they Are called a Kingdom and a feast, and a crown by Way of comparison.
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Shallow men thinke there is a great deale in a kingdome; and indeed so there is, if there were no other.
Shallow men think there is a great deal in a Kingdom; and indeed so there is, if there were no other.
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There is great matters in a crowne, in the feasts of kings, and the like:
There is great matters in a crown, in the feasts of Kings, and the like:
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but alas these be shaddowes, and there is no Rhetoricke or Amplification in this, to say they be shaddowes;
but alas these be shadows, and there is no Rhetoric or Amplification in this, to say they be shadows;
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a shaddow is as much in proportion to the body, as these are to eternall good things;
a shadow is as much in proportion to the body, as these Are to Eternal good things;
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the true reality of things, are in the things of another world, for eternity. If wee talke of a Kingdome, let us talke of that in heaven.
the true reality of things, Are in the things of Another world, for eternity. If we talk of a Kingdom, let us talk of that in heaven.
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If of a crowne, of that wherewith the Saints are crowned in heaven.
If of a crown, of that wherewith the Saints Are crowned in heaven.
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If we talke of riches, they are those that make a man eternally rich, that hee shall carrie with him when he goes out of the world, what riches are those, that a man shall out live,
If we talk of riches, they Are those that make a man eternally rich, that he shall carry with him when he Goes out of the world, what riches Are those, that a man shall out live,
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and die a begger, and not have a drop to comfort him, as we see Dives in hell had not? here are riches indeed.
and die a beggar, and not have a drop to Comfort him, as we see Dives in hell had not? Here Are riches indeed.
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So if we talke of beauty, it is the Image of God that sets a beauty on the soule, that makes a man lovely in the eye of God.
So if we talk of beauty, it is the Image of God that sets a beauty on the soul, that makes a man lovely in the eye of God.
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True beauty is to be like God. And to bee borne a new to that glorious condition, is the birth and inheritance.
True beauty is to be like God. And to be born a new to that glorious condition, is the birth and inheritance.
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All these poore things, are but acting a part upon a stage for a while, as the proudest creature of all that is invested in them will judge ere long; none better judges then they.
All these poor things, Are but acting a part upon a stage for a while, as the proudest creature of all that is invested in them will judge ere long; none better judges then they.
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This is one way of knowing the things of the Gospell, by naming of them in our owne language.
This is one Way of knowing the things of the Gospel, by naming of them in our own language.
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As if a man go into a forraine country, he must learn that language, or else hold his peace:
As if a man go into a foreign country, he must Learn that language, or Else hold his peace:
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so God is forced to speake in our owne language, to tell us of glory, and happinesse to come under the name of crownes, and kingdomes, and riches here.
so God is forced to speak in our own language, to tell us of glory, and happiness to come under the name of crowns, and kingdoms, and riches Here.
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If God should set them out in their owne lustre, wee could not conceive of them.
If God should Set them out in their own lustre, we could not conceive of them.
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But thirdly, the most comfortable way, whereby Gods people know the things of heaven, and of the life to come, is in regard of some tast, for there is nothing in heaven but Gods Children have a tast of it before they come there, in some measure:
But Thirdly, the most comfortable Way, whereby God's people know the things of heaven, and of the life to come, is in regard of Some taste, for there is nothing in heaven but God's Children have a taste of it before they come there, in Some measure:
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they have a taste of the communion that is in heaven in the communion they have on earth:
they have a taste of the communion that is in heaven in the communion they have on earth:
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they have a taste of that eternall Sabbath, by some relish they have of holy exercises in these Christian Sabbaths.
they have a taste of that Eternal Sabbath, by Some relish they have of holy exercises in these Christian Sabbaths.
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A Christian is as much in heaven, as he can be, when hee sanctifies the holy Sabbath, speaking to God in the Congregation by prayer,
A Christian is as much in heaven, as he can be, when he Sanctifies the holy Sabbath, speaking to God in the Congregation by prayer,
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and hearing God speake to him in the preaching of the word.
and hearing God speak to him in the preaching of the word.
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That peace that wee shall have in heaven, which is a peace uninterrupted, without any disturbance, it is understood by that sweet peace of conscience here that passeth all understanding. We may know therefore what the sight of Christ face to face will be, by the sight wee have of Christ now in the word and promises: That peace that we shall have in heaven, which is a peace uninterrupted, without any disturbance, it is understood by that sweet peace of conscience Here that passes all understanding. We may know Therefore what the sighed of christ face to face will be, by the sighed we have of christ now in the word and promises:
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if it so transforme and affect us, that sight that we have by knowledge and faith here;
if it so transform and affect us, that sighed that we have by knowledge and faith Here;
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what will those sights doe? So that by a grape wee may know what Canaan is:
what will those sights do? So that by a grape we may know what Canaan is:
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as the spies, they brought of the grapes of Canaan into the desart: we may know by this little taste, what those excellent things are.
as the spies, they brought of the grapes of Canaan into the desert: we may know by this little taste, what those excellent things Are.
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The fourth way is by authoritie, and discoverie.
The fourth Way is by Authority, and discovery.
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St. Paul was wrapped up in the third heaven, he sayth, they were such things that he saw, that could not bee spoken of, strange things.
Saint Paul was wrapped up in the third heaven, he say, they were such things that he saw, that could not be spoken of, strange things.
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And Christ tels us of a kingdome. Christ knew what they were, and the word tells us what they are:
And christ tells us of a Kingdom. christ knew what they were, and the word tells us what they Are:
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our faith lookes to the authoritie of the word. If wee had not the first fruits, nor any other discoverie.
our faith looks to the Authority of the word. If we had not the First fruits, nor any other discovery.
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God that hath prepared them, hee sayth so in his word, and we must rest in his authoritie.
God that hath prepared them, he say so in his word, and we must rest in his Authority.
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And there are some that have been in heaven:
And there Are Some that have been in heaven:
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Christ our blessed Saviour that hath taken into a perpetual union, the man-hood with the second person, which he hath knit unto it, he knowes what is there,
christ our blessed Saviour that hath taken into a perpetual Union, the manhood with the second person, which he hath knit unto it, he knows what is there,
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and by this meanes wee come to have some kind of knowledge of the things to come.
and by this means we come to have Some kind of knowledge of the things to come.
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Againe by a kind of reasoning likewise from the lesser to the greater, we may come to know not only the things, but the greatnesse of them.
Again by a kind of reasoning likewise from the lesser to the greater, we may come to know not only the things, but the greatness of them.
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As, is there not cōfort now in a litle glimpse, when God shines upon a Christians soule,
As, is there not Comfort now in a little glimpse, when God shines upon a Christians soul,
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when he is as it were in heaven? is there such contenment in holy company•here? what shall there be in heaven? Is there such contentment in the delights of this world, that are the delights of our pilgrimage? they are no better, our houses are houses of our pilgrimage, our contentments are contentments of passengers,
when he is as it were in heaven? is there such contentment in holy company•here? what shall there be in heaven? Is there such contentment in the delights of this world, that Are the delights of our pilgrimage? they Are no better, our houses Are houses of our pilgrimage, our contentment's Are contentment's of passengers,
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if the way, the gallery that leads to heaven, bee so spread with comforts, what bee those that are reserved in another world? A man may know by raysing his soule from the lesser to the greater.
if the Way, the gallery that leads to heaven, be so spread with comforts, what be those that Are reserved in Another world? A man may know by raising his soul from the lesser to the greater.
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And if the things that God hath provided in common for his enemies as wel as his friends: (as all the comforts of this world;
And if the things that God hath provided in Common for his enemies as well as his Friends: (as all the comforts of this world;
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all the delicacies, and all the objects of the sences, they are comforts that are common to the enemies of God,
all the delicacies, and all the objects of the Senses, they Are comforts that Are Common to the enemies of God,
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as well as his friends) if these things be so excellent, that men venture their soules for them,
as well as his Friends) if these things be so excellent, that men venture their Souls for them,
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and lose all to bee drowned in these things: oh!
and loose all to be drowned in these things: o!
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what peculiar things are they that God hath reserved for his owne Children, for those that love him? when those that are common with his enemies, are so glorious and excellent!
what peculiar things Are they that God hath reserved for his own Children, for those that love him? when those that Are Common with his enemies, Are so glorious and excellent!
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These kind of wayes we may come to know them by the helpe of the spirit.
These kind of ways we may come to know them by the help of the Spirit.
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Those unmixed joyes, those pure joyes, that are full of themselves, and have no tincture in heaven, are understood by those joyes we feele on earth, the joy of the holy Ghost, which is after conflict with temptations,
Those unmixed Joys, those pure Joys, that Are full of themselves, and have no tincture in heaven, Are understood by those Joys we feel on earth, the joy of the holy Ghost, which is After conflict with temptations,
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or after afflictions, or after hearing, and meditating on good things:
or After afflictions, or After hearing, and meditating on good things:
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the heavenly joyes that flow into the soule, they give us a taste of that full joy that we shall have at the right hand of God for evermore.
the heavenly Joys that flow into the soul, they give us a taste of that full joy that we shall have At the right hand of God for evermore.
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That comfort that we shall have in heaven, in the presence of God, and of Christ,
That Comfort that we shall have in heaven, in the presence of God, and of christ,
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and his holy Angels, is understood in some little way by the comfortable presence of God to the soule of a Christian,
and his holy Angels, is understood in Some little Way by the comfortable presence of God to the soul of a Christian,
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when hee findes the Spirit of God raising him, and chearing him up, and witnessing his presence:
when he finds the Spirit of God raising him, and cheering him up, and witnessing his presence:
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as oft-times to the comfort of Gods people, the holy Ghost witnesseth a presence, that now the soule can say, God is present with me, he smiles on me,
as ofttimes to the Comfort of God's people, the holy Ghost Witnesseth a presence, that now the soul can say, God is present with me, he smiles on me,
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and strengtheneth mee, and leads mee along. and strengtheneth me, and leads me along.
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This comfortable way Gods children have to understand the things of heaven, by the first fruits they have here:
This comfortable Way God's children have to understand the things of heaven, by the First fruits they have Here:
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for God is so farre in love with his children here on earth, and so tender over them, that hee purposes not to reserve all for another world;
for God is so Far in love with his children Here on earth, and so tender over them, that he Purposes not to reserve all for Another world;
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but gives them some taste before hand, to make them better in love with the things there;
but gives them Some taste before hand, to make them better in love with the things there;
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and better to beare the troubles of this world.
and better to bear the Troubles of this world.
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But alas, what is it to that that they shall know? as it is 1 Ioh. 3. Now wee are the sonnes of God,
But alas, what is it to that that they shall know? as it is 1 John 3. Now we Are the Sons of God,
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but it appeares not what we shall bee: but it appears not what we shall be:
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That shall bee so great in comparison of that we are, that it is sayd not to appeare at all: That shall be so great in comparison of that we Are, that it is said not to appear At all:
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it appeares in the first fruits in a little beginnings;
it appears in the First fruits in a little beginnings;
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but alas, what is that to that glory that shall bee? Our life is hid with Christ in God.
but alas, what is that to that glory that shall be? Our life is hid with christ in God.
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It is hid, there is no man knowes it in regard of the full manifestation:
It is hid, there is no man knows it in regard of the full manifestation:
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because here it is covered with so many infirmities, & afflictions, and so many scornes of the world are cast upon the beautie of a Christian life:
Because Here it is covered with so many infirmities, & afflictions, and so many scorns of the world Are cast upon the beauty of a Christian life:
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it is hid in our head Christ. It is not altogether hid:
it is hid in our head christ. It is not altogether hid:
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for there is a life that comes from the root, from the head Christ to the members, that quickens them;
for there is a life that comes from the root, from the head christ to the members, that quickens them;
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but in regard of the glory that shall be, it is a hidden life.
but in regard of the glory that shall be, it is a hidden life.
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Let us consider the reasons why God will have it thus (to make it cleare) before I goe further:
Let us Consider the Reasons why God will have it thus (to make it clear) before I go further:
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We must be modest in reasons when we speake of Gods counsels and courses. I will onely name them to open our understandings a little.We must be modest in Reasons when we speak of God's Counsels and courses. I will only name them to open our understandings a little.
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First, It is enough that God will have it so:
First, It is enough that God will have it so:
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a modest Christian will be satisfied with that, that God will have a difference betweene heaven and earth, Gods dispensation may satisfie them. 2. God wil have a difference betweene the warring Church, and the triumphing Church.
a modest Christian will be satisfied with that, that God will have a difference between heaven and earth, God's Dispensation may satisfy them. 2. God will have a difference between the warring Church, and the triumphing Church.
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This life is a life of Faith, and not of sight. We walke and live by faith.This life is a life of Faith, and not of sighed. We walk and live by faith.
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Why? partly to try the truth of our faith, and partly for the glory of God, that he hath such servants inn the world here, that will depend upon him, upon termes of faith, upon his bare word, that can say, there are such things reserved in heaven for me, I have enough:
Why? partly to try the truth of our faith, and partly for the glory of God, that he hath such Servants inn the world Here, that will depend upon him, upon terms of faith, upon his bore word, that can say, there Are such things reserved in heaven for me, I have enough:
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what a glory is it to God, that he hath those that will trust him upon his bare word? It were no commendation for a Christian to live here in a beautifull glorious manner,
what a glory is it to God, that he hath those that will trust him upon his bore word? It were no commendation for a Christian to live Here in a beautiful glorious manner,
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if hee should see all, and live by sight.
if he should see all, and live by sighed.
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If he should see hell open, & the terrours there, for him then to abstraine from sinne, what glory were it? the sight would force abstinence.
If he should see hell open, & the terrors there, for him then to abstraine from sin, what glory were it? the sighed would force abstinence.
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If he should see heaven open, and the joyes of it present, it were no thanks to be a good man: for sight would force it.
If he should see heaven open, and the Joys of it present, it were no thanks to be a good man: for sighed would force it.
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The second Reason is this, that God will have a known difference, between hypocrites, and the true Children of God.
The second Reason is this, that God will have a known difference, between Hypocrites, and the true Children of God.
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If heaven were upon earth, and nothing reserved in faith, and in promise, every one would be a Christian:
If heaven were upon earth, and nothing reserved in faith, and in promise, every one would be a Christian:
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but now the greatest things being laid up in promises, wee must excercise our faith to waite for them;
but now the greatest things being laid up in promises, we must Exercise our faith to wait for them;
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now there are none that will honour God in his word, but the true Christian:
now there Are none that will honour God in his word, but the true Christian:
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that there are such excellent things reserved in another world, in comparison of which all these are base:
that there Are such excellent things reserved in Another world, in comparison of which all these Are base:
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there is none but a true Christian that will honour God upon his word, that will venter the losse of these things here for them in heaven, that wil not lose those things that they have in reversion and promise for the present delights of sinne for a season? Wheras the common sort, they heare say of a heaven,
there is none but a true Christian that will honour God upon his word, that will venture the loss of these things Here for them in heaven, that will not loose those things that they have in reversion and promise for the present delights of sin for a season? Whereas the Common sort, they hear say of a heaven,
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and happinesse, and a day of judgement, &c. But in the meane time they will not deny their base pleasures and their Rebellious dispositions, they wil crosse themselves in nothing:
and happiness, and a day of judgement, etc. But in the mean time they will not deny their base pleasures and their Rebellious dispositions, they will cross themselves in nothing:
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doe wee thinke that God hath prepared heaven for such wretches as these? oh, let us never thinke of it.
do we think that God hath prepared heaven for such wretches as these? o, let us never think of it.
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God therefore hath reserved the best excellencies for the time to come, in promises, and in his word,
God Therefore hath reserved the best excellencies for the time to come, in promises, and in his word,
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if we have grace to depend upon his word:
if we have grace to depend upon his word:
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and in the meane time goe on, and crosse our corruptions, it is an excellent condition to be so, it shewes the difference that God will have between us, and other men.
and in the mean time go on, and cross our corruptions, it is an excellent condition to be so, it shows the difference that God will have between us, and other men.
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Againe thirdly, our vessells could not containe it: Wee are uncapable, our braine is not strong enough for these things: Again Thirdly, our vessels could not contain it: we Are uncapable, our brain is not strong enough for these things:
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as weake braines cannot digest hote liquors: so we cannot digest a large revelation of these things.
as weak brains cannot digest hight Liquors: so we cannot digest a large Revelation of these things.
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As wee see St. Peter was not himselfe in the transfiguration, hee forgot himselfe; and was spiritually drunke with joy, with that hee saw in the mount;
As we see Saint Peter was not himself in the transfiguration, he forgotten himself; and was spiritually drunk with joy, with that he saw in the mount;
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hee wote not what hee said as the Scripture saith, when hee said, Master let us make three Tabernacles, &c. Nay Saint Paul himself, the great Apostle,
he wot not what he said as the Scripture Says, when he said, Master let us make three Tabernacles, etc. Nay Saint Paul himself, the great Apostle,
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when hee saw things in heaven, above expression, that could not, nor might not be uttered, could not digest them.
when he saw things in heaven, above expression, that could not, nor might not be uttered, could not digest them.
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They were so great, that if he had not had somewhat to weigh him downe, to ballance him, hee had been overturned with pride:
They were so great, that if he had not had somewhat to weigh him down, to balance him, he had been overturned with pride:
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therefore there was a pricke in the flesh sent to Paul himselfe to humble him.
Therefore there was a prick in the Flesh sent to Paul himself to humble him.
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Are wee greater than Paul and Peter, the great Apostles of the Jewes and Gentiles? when these grand Apostles could not containe themselves,
are we greater than Paul and Peter, the great Apostles of the Jews and Gentiles? when these grand Apostles could not contain themselves,
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when they see these heavenly things, and but a glimpse of them, the one did not know what he said,
when they see these heavenly things, and but a glimpse of them, the one did not know what he said,
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and the other was humbled by way of prevention, with a pricke in the flesh; and shal we think to conceive of these things? No, we cannot:
and the other was humbled by Way of prevention, with a prick in the Flesh; and shall we think to conceive of these things? No, we cannot:
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for that is to be in heaven before our time.
for that is to be in heaven before our time.
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These and the like reasons wee may have to satisfie us in this, why wee cannot conceive of the things to come as they are in their proper nature.
These and the like Reasons we may have to satisfy us in this, why we cannot conceive of the things to come as they Are in their proper nature.
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God sayth to Moses, when Moses would have a fairer manifestation of God, No man can see me and live.
God say to Moses, when Moses would have a Fairer manifestation of God, No man can see me and live.
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If we would see God as he is, we must die.
If we would see God as he is, we must die.
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If we would see heaven, and the joyes of it as it is, wee must die first.
If we would see heaven, and the Joys of it as it is, we must die First.
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No man can see the things that the Apostle here speakes of, in their proper light and excellencie, but he must die first.
No man can see the things that the Apostle Here speaks of, in their proper Light and excellency, but he must die First.
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They are not proportionable to our condition here:
They Are not proportionable to our condition Here:
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for God hath resolved that this life shall bee a life of imperfection, and that that shall be a perfect estate of perfect glory.
for God hath resolved that this life shall be a life of imperfection, and that that shall be a perfect estate of perfect glory.
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Alas, our capacities now are not capable, our affections wil not containe those excellent things;
Alas, our capacities now Are not capable, our affections will not contain those excellent things;
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therefore God traines us up by little, and little, to the full fruition, and enjoying of it.
Therefore God trains us up by little, and little, to the full fruition, and enjoying of it.
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Thus we see how wee come to have some knowledge of them, and why we have not a full knowledge of them here.
Thus we see how we come to have Some knowledge of them, and why we have not a full knowledge of them Here.
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Well, to leave this, and goe on; If this be so, then let us oft thinke of these things.
Well, to leave this, and go on; If this be so, then let us oft think of these things.
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The life of a Christian is wondrously ruled in this world, by the consideratiō, and meditation of the life of another world, nothing more steeres the life of a Christian here,
The life of a Christian is wondrously ruled in this world, by the consideration, and meditation of the life of Another world, nothing more steers the life of a Christian Here,
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then the consideration of the life hereafter:
then the consideration of the life hereafter:
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not only by way of comfort, that the consideration of immortal life, & glory, is the comfort of this mortall base life:
not only by Way of Comfort, that the consideration of immortal life, & glory, is the Comfort of this Mortal base life:
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but likewise by way of disposition, and framing a man to all courses that are good.
but likewise by Way of disposition, and framing a man to all courses that Are good.
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There is no grace of the spirit (in a manner) but it is set on worke by the consideration of the estate that is to come, no not one.
There is no grace of the Spirit (in a manner) but it is Set on work by the consideration of the estate that is to come, no not one.
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What is the worke of faith? It is the evidence of things not seene.
What is the work of faith? It is the evidence of things not seen.
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It sets the things of another world present before the eye of the soule, and in that respect it is victorious, it conquers the world;
It sets the things of Another world present before the eye of the soul, and in that respect it is victorious, it conquers the world;
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because it sets a better world in the eye.
Because it sets a better world in the eye.
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Where were the exercise of faith, if it were not for hope of such an estate which feeds faith? the excellencie of faith is, that it is about things not seene:
Where were the exercise of faith, if it were not for hope of such an estate which feeds faith? the excellency of faith is, that it is about things not seen:
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it makes things that are not seene to be seene; it hath a kind of omnipotent power:
it makes things that Are not seen to be seen; it hath a kind of omnipotent power:
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it gives a being to things that have none, but in the promise of the speaker.
it gives a being to things that have none, but in the promise of the speaker.
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And for hope, the very nature of hope is to expect those things that faith believes.
And for hope, the very nature of hope is to expect those things that faith believes.
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Were it not for the joyes of heaven, where were hope? It is the helmet of the soule, to keepe it from blowes, and temptations.
Were it not for the Joys of heaven, where were hope? It is the helmet of the soul, to keep it from blows, and temptations.
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It is the Anchor of the soule, that being cast within the vaile into heaven, stayes the soule in all the waves and troubles in this world:
It is the Anchor of the soul, that being cast within the veil into heaven, stays the soul in all the waves and Troubles in this world:
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the consideration of the things to come, exerciseth this grace of hope;
the consideration of the things to come, Exerciseth this grace of hope;
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we looke within the vaile, and cast anchor there upward, and not downeward, and there wee stay our selves in all combustions,
we look within the veil, and cast anchor there upward, and not downward, and there we stay our selves in all combustions,
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and confusions by the exercise of hope.
and confusions by the exercise of hope.
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And where were patience? If it were not for a better estate in another world, a Christian of all men were most miserable.
And where were patience? If it were not for a better estate in Another world, a Christian of all men were most miserable.
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Who would endure any thing for Christ, if it were not for a better estate afterwards? And so for sobrietie;
Who would endure any thing for christ, if it were not for a better estate afterwards? And so for sobriety;
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what forceth a moderate use of all things here? the consideration of future judgement, that made even Felix to tremble.
what forceth a moderate use of all things Here? the consideration of future judgement, that made even Felix to tremble.
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The consideration of the estate to come, causes that we surfet not with the cares of the world,
The consideration of the estate to come, Causes that we surfeit not with the Cares of the world,
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and excesse, but doe all that may make way for such a glorious condition.
and excess, but do all that may make Way for such a glorious condition.
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What enforceth the keeping of a good conscience in all things? St. Paul looked to the resurrection of the just and of the unjust;
What enforceth the keeping of a good conscience in all things? Saint Paul looked to the resurrection of the just and of the unjust;
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and this made him exercise himselfe to keepe a good conscience.
and this made him exercise himself to keep a good conscience.
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And so puritie and holinesse, that we take heed of all defilements in the world, that we bee not led away with the errour of the wicked:
And so purity and holiness, that we take heed of all defilements in the world, that we be not led away with the error of the wicked:
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but keepe our selves unspotted. What forceth this, but the consideration of a glorious condition in another world? He that hath this hope, purgeth himselfe.
but keep our selves unspotted. What forceth this, but the consideration of a glorious condition in Another world? He that hath this hope, Purgeth himself.
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There is a purgative power in hope, a cleansing efficacie, that a man cannot hope for this excellent condition,
There is a purgative power in hope, a cleansing efficacy, that a man cannot hope for this excellent condition,
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but it will frame and fit the soule for that condition.
but it will frame and fit the soul for that condition.
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Can a man hope to appeare before a great person, and not fit himselfe in his deportment and attire before hand, to please the person before whom hee appeares? So whosoever hopes to appeare before Christ,
Can a man hope to appear before a great person, and not fit himself in his deportment and attire before hand, to please the person before whom he appears? So whosoever hope's to appear before christ,
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and God, of necessitie that hope will force him to purge himselfe.
and God, of necessity that hope will force him to purge himself.
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Let us not stand to search curiously into particulars, what the glory of the soule or of the body shall bee, (the Apostle discovers it in generall, we shall bee conformed to Christ our head in soule and body) but rather study how to make good use of them:
Let us not stand to search curiously into particulars, what the glory of the soul or of the body shall be, (the Apostle discovers it in general, we shall be conformed to christ our head in soul and body) but rather study how to make good use of them:
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for therefore they are revealed before hand in generall.
for Therefore they Are revealed before hand in general.
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And with all to humble our selves, and to say with the Psalmist, Lord what is Man, that thon so farre considerest him? Sinfull man, that hath lost his first condition, And with all to humble our selves, and to say with the Psalmist, Lord what is Man, that thon so Far Considerest him? Sinful man, that hath lost his First condition,
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and hath betrayed himselfe to thine, and his enemy, to advance him to that estate, that neither eye hath seene,
and hath betrayed himself to thine, and his enemy, to advance him to that estate, that neither eye hath seen,
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nor eare heard, &c. This consideration will make us base in our owne eyes.nor ear herd, etc. This consideration will make us base in our own eyes.
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Shall not wee presently disdaine any proud conceits? shall wee talke of merit? what can come from a Creature that shall deserve things that eie hath not seen nor eare heard;
Shall not we presently disdain any proud conceits? shall we talk of merit? what can come from a Creature that shall deserve things that eye hath not seen nor ear herd;
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that such proud conceits should enter into the heart of man? surely grace never entred into that mans heart that hath such a conceite to entertaine merit.
that such proud conceits should enter into the heart of man? surely grace never entered into that men heart that hath such a conceit to entertain merit.
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Shall a man thinke by a penny to merit a thousand pound, by a little performance to merit things that are above the conceit of men and Angels? but a word is enough that way.
Shall a man think by a penny to merit a thousand pound, by a little performance to merit things that Are above the conceit of men and Angels? but a word is enough that Way.
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And with humiliation, take that which alwayes goes with humiliation, thankefulnesse, even before hand.
And with humiliation, take that which always Goes with humiliation, thankfulness, even before hand.
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When the Apostle S. Peter thought of the inheritance immortall, and undefiled, &c. he begins, Blessed be God, the Father of our Lord Iesus Christ, &c. Hee could not think of these things without thankfulnesse to God.
When the Apostle S. Peter Thought of the inheritance immortal, and undefiled, etc. he begins, Blessed be God, the Father of our Lord Iesus christ, etc. He could not think of these things without thankfulness to God.
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For wee should begin the life of heaven, upon earth, as much as may bee;
For we should begin the life of heaven, upon earth, as much as may be;
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and what is that, but a blessing and praising of God? Now we cannot more effectually and feelingly praise God,
and what is that, but a blessing and praising of God? Now we cannot more effectually and feelingly praise God,
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than by the cōsideration of what great things are reserved for us: for faith sets them before the soule as present, as invested into them.
than by the consideration of what great things Are reserved for us: for faith sets them before the soul as present, as invested into them.
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Now if we were in heaven already, we: should praise God, and do nothing else;
Now if we were in heaven already, we: should praise God, and do nothing Else;
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therfore faith making them sure to the soule, as if we had them, sets the soule on worke to praise God,
Therefore faith making them sure to the soul, as if we had them, sets the soul on work to praise God,
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as in Ephes. 1. and in Pet. 1. Saint Peter and Paul, they could never have enough of this.
as in Ephesians 1. and in Pet. 1. Saint Peter and Paul, they could never have enough of this.
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Thus wee should doe, and cheare and joy our hearts in the consideration of these things in all conflicts, & desolations:
Thus we should do, and cheer and joy our hearts in the consideration of these things in all conflicts, & desolations:
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wee little thinke of these things, and that is our fault:
we little think of these things, and that is our fault:
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wee are like little children that are born to great matters, notwithstanding not knowing of them, they carry not themselves answerable to their hopes:
we Are like little children that Are born to great matters, notwithstanding not knowing of them, they carry not themselves answerable to their hope's:
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but the more the children grow into yeares, the more they grow in spirit and conceits,
but the more the children grow into Years, the more they grow in Spirit and conceits,
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and carriage sitting the estates they hope for.
and carriage sitting the estates they hope for.
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So it is with Christians at the first, when they are weake, they are troubled with this temptation,
So it is with Christians At the First, when they Are weak, they Are troubled with this temptation,
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and with that, with this losse, and with that crosse:
and with that, with this loss, and with that cross:
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but when a Christian growes to a full stature in Christ, every petty crosse doth not cast him downe:
but when a Christian grows to a full stature in christ, every Petty cross does not cast him down:
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hee thinkes, what shall I be dejected with this losse, that have heaven reserved for mee? shall I bee cast downe with this crosse, that have things that eye hath not seene,
he thinks, what shall I be dejected with this loss, that have heaven reserved for me? shall I be cast down with this cross, that have things that eye hath not seen,
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nor eare heard, &c. Prepared for me? He will not;nor ear herd, etc. Prepared for me? He will not;
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he makes use of his faith to fetch comfort from these things that are reserved for him, that are unexpressible, and unconceiveable.
he makes use of his faith to fetch Comfort from these things that Are reserved for him, that Are unexpressible, and unconceivable.
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And let us comfort our selves in all the slightings of the World. And let us Comfort our selves in all the slightings of the World.
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A man that hath great hopes in his own coūtry, if he be slighted abroad, he thinkes with himselfe, I have other matters reserved elsewhere, A man that hath great hope's in his own country, if he be slighted abroad, he thinks with himself, I have other matters reserved elsewhere,
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and I shall have another manner of respect when I come home. The world it knowes not God, nor Christ, nor us:
and I shall have Another manner of respect when I come home. The world it knows not God, nor christ, nor us:
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shall not we be content to go up and downe as unknowne men here, when God the father,
shall not we be content to go up and down as unknown men Here, when God the father,
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and Christ our Saviour are unknowne? There are better things reserved at home for us:
and christ our Saviour Are unknown? There Are better things reserved At home for us:
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therfore let us digest all the slightings and abusage of carnal men.
Therefore let us digest all the slightings and abusage of carnal men.
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And let us not envy them their condition that is but for terme of life, use it as well as they will;
And let us not envy them their condition that is but for term of life, use it as well as they will;
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that hath a date that will bee out wee know not how soone? Alas all their happinesse it is but a measured happinesse, it is within their understandings, their eyes can see it,
that hath a date that will be out we know not how soon? Alas all their happiness it is but a measured happiness, it is within their understandings, their eyes can see it,
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and their eares can heare it:
and their ears can hear it:
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and when they can neither see nor conceive more in this world, then there is an end of all their sensible happinesse.
and when they can neither see nor conceive more in this world, then there is an end of all their sensible happiness.
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Shall we envie when they shall shortly be turned naked out of this world to the place of torment? We should present them to us as objects of pitie,
Shall we envy when they shall shortly be turned naked out of this world to the place of torment? We should present them to us as objects of pity,
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even the greatest men in the world, if wee see by their carriage they be void of grace;
even the greatest men in the world, if we see by their carriage they be void of grace;
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but not envy any condition in this world.
but not envy any condition in this world.
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But what affection is due and suiting to the estate of a Christian? If we would have the true affection, it is admiration, and wonderment.
But what affection is due and suiting to the estate of a Christian? If we would have the true affection, it is admiration, and wonderment.
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What is wonderment? It is the state, and disposition of the soule toward things that are new, What is wonderment? It is the state, and disposition of the soul towards things that Are new,
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and rare, and strange, that we can give no reason of, that are beyond our reach. and rare, and strange, that we can give no reason of, that Are beyond our reach.
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For wise men wonder not, because they see a reason, they can compass things: But a Christian cannot but wōder:
For wise men wonder not, Because they see a reason, they can compass things: But a Christian cannot but wonder:
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because the things prepared, are above his reach:
Because the things prepared, Are above his reach:
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yea when he is in heaven, he shall not be able to conceive the glory of it:
yea when he is in heaven, he shall not be able to conceive the glory of it:
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he shall enter into it, it shall bee above him, he shall have more joy,
he shall enter into it, it shall be above him, he shall have more joy,
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and peace then he can comprehend, the joy that hee hath there, it is beyond his ability, and capacity, beyond his power;
and peace then he can comprehend, the joy that he hath there, it is beyond his ability, and capacity, beyond his power;
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he shall not be able to compasse all. It shall be a matter of wonder, even in heaven it selfe;
he shall not be able to compass all. It shall be a matter of wonder, even in heaven it self;
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much more should it bee here below.
much more should it be Here below.
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Therefore the holy Apostles when they speake in the Scriptures of these things, it is with termes of admiration and wonderment, joy unspeakeable & glorious, & peace that passeth understanding, & when they speake of our deliverance, out of the state of darknesse into the state of grace, they call it a being brought out of darknesse into his mervailous light.
Therefore the holy Apostles when they speak in the Scriptures of these things, it is with terms of admiration and wonderment, joy unspeakable & glorious, & peace that passes understanding, & when they speak of our deliverance, out of the state of darkness into the state of grace, they call it a being brought out of darkness into his marvelous Light.
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And so God loved the world, he cannot expresse how, I Ioh. 3. Behold what love hath the Father shewed us, that we should bee called the sonnes of God? To be called, and to be, is all one with God, both beyond expression.
And so God loved the world, he cannot express how, I John 3. Behold what love hath the Father showed us, that we should be called the Sons of God? To be called, and to be, is all one with God, both beyond expression.
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Againe, if this be so, that God hath provided such things as neither eye hath seen,
Again, if this be so, that God hath provided such things as neither eye hath seen,
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nor eare hath heard, &c. Begge of God first, the Spirit of grace to conceive of them as the Scripture reveals them:nor ear hath herd, etc. Beg of God First, the Spirit of grace to conceive of them as the Scripture reveals them:
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and then begge of God a further degree of revelation, that hee would more and more reveale to us by his Spirit those excellent things.
and then beg of God a further degree of Revelation, that he would more and more reveal to us by his Spirit those excellent things.
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For the soule is never in a better frame, than when it is lift up above earthly things.
For the soul is never in a better frame, than when it is lift up above earthly things.
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When shall a man use the world, as though hee used it not? when he goes about his businesse in a commanding manner,
When shall a man use the world, as though he used it not? when he Goes about his business in a commanding manner,
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as seeing all things under him, when he is raysed up to conceive the things that are reserved for him above the world:
as seeing all things under him, when he is raised up to conceive the things that Are reserved for him above the world:
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that keepes a man from being drowned in the world: what makes men drowned in the world? to be earth-wormes:
that keeps a man from being drowned in the world: what makes men drowned in the world? to be earthworms:
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they think of no other heaven but this, they have no other thing in their eye.
they think of no other heaven but this, they have no other thing in their eye.
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Now by the Spirit discovering these things to the• that have weaned soules, it makes them goe about the things of the world in another manner, they will doe them,
Now by the Spirit discovering these things to the• that have weaned Souls, it makes them go about the things of the world in Another manner, they will do them,
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and doe them exactly, with conscience, and care, considering that they must give an account of all:
and do them exactly, with conscience, and care, considering that they must give an account of all:
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but they wil doe them with reserved affections to better thing.
but they will do them with reserved affections to better thing.
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Therefore let us oft thinke of this, and labour to have a spirit of faith to believe them, that they are so, that there are such great things;
Therefore let us oft think of this, and labour to have a Spirit of faith to believe them, that they Are so, that there Are such great things;
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and then upon believing, the meditation of such excellent things will keepe the soule in such a frame,
and then upon believing, the meditation of such excellent things will keep the soul in such a frame,
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as it will bee fit for any thing without defiling of it selfe. A man that hath first faith, that these things are so:
as it will be fit for any thing without defiling of it self. A man that hath First faith, that these things Are so:
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and then that hath faith exercised to thinke, and meditate what these things are, he may bee turned loose to any temptation whatsoever:
and then that hath faith exercised to think, and meditate what these things Are, he may be turned lose to any temptation whatsoever:
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For first of all, if there be any solicitation to any base sin, what will he thinke? shall I for the pleasures of sin for a season,
For First of all, if there be any solicitation to any base since, what will he think? shall I for the pleasures of since for a season,
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if not lose the joyes of heaven and happinesse, that eye hath not seene, &c. yet surely I shall lose the comfort and assurance of them.
if not loose the Joys of heaven and happiness, that eye hath not seen, etc. yet surely I shall loose the Comfort and assurance of them.
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A man cannot enjoy the comfort of heaven upon earth, without self-deniall, and mortification:
A man cannot enjoy the Comfort of heaven upon earth, without self-denial, and mortification:
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shall I lose peace of conscience, and joy in the holy Ghost for these things? When Sathan comes with any bait, let us thinke hee comes to rob us of better than he can give:
shall I loose peace of conscience, and joy in the holy Ghost for these things? When Sathan comes with any bait, let us think he comes to rob us of better than he can give:
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his bait is some present pleasure, or preferment, or contentment here;
his bait is Some present pleasure, or preferment, or contentment Here;
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but what doth he take from us? that which eye hath not seene, nor eare heard, &c. Hee gives Adam an Apple, and takes away Paradise:
but what does he take from us? that which eye hath not seen, nor ear herd, etc. He gives Adam an Apple, and Takes away Paradise:
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therefore in all temptations consider not what he offers, but what we shall lose; at least the comfort of what we shall lose;
Therefore in all temptations Consider not what he offers, but what we shall loose; At least the Comfort of what we shall loose;
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we shall lose the comfort of heaven, and bring our selves to terrours of conscience.
we shall loose the Comfort of heaven, and bring our selves to terrors of conscience.
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Religion is not so empty a thing, as that wee need to be beholding to the Divell for any preferment,
Religion is not so empty a thing, as that we need to be beholding to the devil for any preferment,
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or riches, or contentment, or pleasure.
or riches, or contentment, or pleasure.
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Hath God set up a profession of Religion, and doe wee thinke that we must bee beholding to his,
Hath God Set up a profession of Religion, and do we think that we must be beholding to his,
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and our enemy for any base contentments? No;
and our enemy for any base contentment's? No;
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it is a disparagment to our religion, to our profession and calling, and to our Lord and Master we serve, to thinke that hee will not provide richly for his:
it is a disparagement to our Religion, to our profession and calling, and to our Lord and Master we serve, to think that he will not provide richly for his:
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you see here he hath prepared things that eye hath not seene, &c.
you see Here he hath prepared things that eye hath not seen, etc.
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And by this likwise wee may judge of the difference of excellencies, the difference of degrees of excellencies may bee fetched from hence.
And by this likewise we may judge of the difference of excellencies, the difference of Degrees of excellencies may be fetched from hence.
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The things that the eye can see, they may be excellent good things; but if the eye can see them, there is no great matters in them.
The things that the eye can see, they may be excellent good things; but if the eye can see them, there is no great matters in them.
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The thing that the eare heares by reports, are more than the eye sees; wee may heare much that we never saw:
The thing that the ear hears by reports, Are more than the eye sees; we may hear much that we never saw:
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yet if we can heare them, and conceive of them upon the hearing, they are no great matters:
yet if we can hear them, and conceive of them upon the hearing, they Are no great matters:
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for the soule is larger than they. We conceive more than wee can heare;
for the soul is larger than they. We conceive more than we can hear;
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the conceit is beyond sight, and hearing, if we can conceive the compasse, and latitude of any thing it is no great matter:
the conceit is beyond sighed, and hearing, if we can conceive the compass, and latitude of any thing it is no great matter:
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for it is within the reach, and module, and apprehension of mans braine, it is no wondrous matter.
for it is within the reach, and module, and apprehension of men brain, it is no wondrous matter.
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I but then the things that are most excellent of all, they are above sight, and beholding, and hearing:
I but then the things that Are most excellent of all, they Are above sighed, and beholding, and hearing:
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and conceite, that the soule cannot wholly compasse, and reach them, those are the excellent things of a•l.
and conceit, that the soul cannot wholly compass, and reach them, those Are the excellent things of a•l.
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The rule of excellencie is to know what wee can conceive, and what is beyond our comprehension:
The Rule of excellency is to know what we can conceive, and what is beyond our comprehension:
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The wit of man can conceive all things under the heavens. All the knowledge we have comes within the braine of man, the government of states, and the like.
The wit of man can conceive all things under the heavens. All the knowledge we have comes within the brain of man, the government of states, and the like.
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Oh! but the things that God hath provided for his, never came wholly within the braine of man;
Oh! but the things that God hath provided for his, never Come wholly within the brain of man;
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and therefore they are the most excellent.
and Therefore they Are the most excellent.
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And so by way of contraries for ills, what are the greatest ills? those that the eye can see, that wee can feele,
And so by Way of contraries for ills, what Are the greatest ills? those that the eye can see, that we can feel,
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and heare of, and conceive? Oh! no, the greatest ills are those torments that never eye saw, that eare never heard of, it is to be in hell to know these things;
and hear of, and conceive? Oh! no, the greatest ills Are those torments that never eye saw, that ear never herd of, it is to be in hell to know these things;
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they are beyond our conceit, the worme that dies not, fire unquenchable, the things above our apprehension are the most terrible things.
they Are beyond our conceit, the worm that die not, fire unquenchable, the things above our apprehension Are the most terrible things.
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It is not the gout, or the stone; men feel these things, and yet suffer them with some patience:
It is not the gout, or the stone; men feel these things, and yet suffer them with Some patience:
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these are not the greatest ills, but those of another world that are reserved for Gods enemies,
these Are not the greatest ills, but those of Another world that Are reserved for God's enemies,
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as the best things are those that are reserved for his friends.
as the best things Are those that Are reserved for his Friends.
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Therefore let us make use of our understandings in laying things together, and make use of Gods discovery of the state of Christianitie, the excellencies of religion.
Therefore let us make use of our understandings in laying things together, and make use of God's discovery of the state of Christianity, the excellencies of Religion.
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Why doth God reveale these things in the word? that wee should oft meditate of them,
Why does God reveal these things in the word? that we should oft meditate of them,
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and study them, that we may bee heavenly minded:
and study them, that we may be heavenly minded:
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for there are none that come to heaven, but they must have a taste of these before hand;
for there Are none that come to heaven, but they must have a taste of these before hand;
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there are none ever enjoy them in perfection;
there Are none ever enjoy them in perfection;
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when the day of revelation shall come (the Gospell now is the time of revelation,
when the day of Revelation shall come (the Gospel now is the time of Revelation,
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but) the day of revelation is the time of judgement, then we shall wee be revealed what we are.
but) the day of Revelation is the time of judgement, then we shall we be revealed what we Are.
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But in the meane time there is a revelation by the spirit in some beginnings of these things,
But in the mean time there is a Revelation by the Spirit in Some beginnings of these things,
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or else we shall never come to have the perfection of them in heaven.
or Else we shall never come to have the perfection of them in heaven.
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If wee know not what peace, and joy, and comfort, and the communion of the Saints,
If we know not what peace, and joy, and Comfort, and the communion of the Saints,
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and the change of nature is here in sanctification, wee shall never know in heaven the fulfilling of it.
and the change of nature is Here in sanctification, we shall never know in heaven the fulfilling of it.
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And those that have the first fruits here, if they bee in a state of growth, that they desire to grow better continually, they shall no question come to the perfection:
And those that have the First fruits Here, if they be in a state of growth, that they desire to grow better continually, they shall no question come to the perfection:
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for God will not lose his beginnings: where hee gives earnest, he will make up the bargaine.
for God will not loose his beginnings: where he gives earnest, he will make up the bargain.
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Therefore let us all that know a little what these things are by the revelation of the Spirit, let us be glad of our portion:
Therefore let us all that know a little what these things Are by the Revelation of the Spirit, let us be glad of our portion:
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for God that hath begun, hee will surely make an end.
for God that hath begun, he will surely make an end.
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The affection, and bent, and frame of soule due to these things is admiration, and not only simple hearing.
The affection, and bent, and frame of soul due to these things is admiration, and not only simple hearing.
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If these things in their beginnings here, be set out by words of admiration, peace that passeth understanding, and joy unspeakable, and glorious:
If these things in their beginnings Here, be Set out by words of admiration, peace that passes understanding, and joy unspeakable, and glorious:
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what affection, and frame of Spirit is sutable to the hearing of those things that are kept for us in another world? If the light that wee are brought into here bee admirable, great, wee are brought out of darknesse, into admirable wonderfull light:
what affection, and frame of Spirit is suitable to the hearing of those things that Are kept for us in Another world? If the Light that we Are brought into Here be admirable, great, we Are brought out of darkness, into admirable wonderful Light:
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If the light of grace bee so wonderfull to a man that comes out of the state of Nature, as it is indeed;
If the Light of grace be so wonderful to a man that comes out of the state of Nature, as it is indeed;
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a man comes out of a dampe into a wonderfull cleare light; what then is the light of glory? Therefore let us often think of it.
a man comes out of a damp into a wonderful clear Light; what then is the Light of glory? Therefore let us often think of it.
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Those that are borne in a prison, they heare great talke of the light, and of the Sunne, of such a glorious Creature;
Those that Are born in a prison, they hear great talk of the Light, and of the Sun, of such a glorious Creature;
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but being borne in prison they know not what it is in it selfe:
but being born in prison they know not what it is in it self:
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so those that are in the prison of Nature, they know not what the light of grace is:
so those that Are in the prison of Nature, they know not what the Light of grace is:
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they heare talke of glorious things, and have conceits of them.
they hear talk of glorious things, and have conceits of them.
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And those that here know not the glory that shall bee after, when they are revealed, that affection that is due to them is admiration and wonderment.
And those that Here know not the glory that shall be After, when they Are revealed, that affection that is due to them is admiration and wonderment.
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So God loved the world, that he gave his only begotten Sonne;
So God loved the world, that he gave his only begotten Son;
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and behold what love the Father hath shewed to us, that wee should bee called the sonnes of God! what love!
and behold what love the Father hath showed to us, that we should be called the Sons of God! what love!
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he could not tell what, it is so admirable, and to know the love of God that is above all knowledge!
he could not tell what, it is so admirable, and to know the love of God that is above all knowledge!
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Who can comprehend the love of God, that gave his sonne? who can comprehend the excellency of Christs gift? the joyes of heaven by Christ,
Who can comprehend the love of God, that gave his son? who can comprehend the excellency of Christ gift? the Joys of heaven by christ,
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and the misery of hell, from which wee are delivered, and redeemed by Christ? These things come from the Gospell,
and the misery of hell, from which we Are Delivered, and redeemed by christ? These things come from the Gospel,
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and the spring from whence they come, is the large, and infinite, and incomprehensible love of God.
and the spring from whence they come, is the large, and infinite, and incomprehensible love of God.
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And if it bee so, what affection is answerable but admiration? Behold what love! If God have so loved flesh, and blood, poore dust & ashes;
And if it be so, what affection is answerable but admiration? Behold what love! If God have so loved Flesh, and blood, poor dust & Ashes;
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so as to be heires of heaven, and of such glory as eye seesnot, nor cannot in this world,
so as to be Heirs of heaven, and of such glory as eye seesnot, nor cannot in this world,
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nor eare heares not, nor hath entred into the heart of man, till we come fully to possesse them;
nor ear hears not, nor hath entered into the heart of man, till we come Fully to possess them;
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let us labour to admire the love of God herein.
let us labour to admire the love of God herein.
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And labour to know more and more our inheritance, as we grow in yeares, as children doe, they search into the great matters their parents leave them,
And labour to know more and more our inheritance, as we grow in Years, as children do, they search into the great matters their Parents leave them,
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and the nearer they come to enjoy them, the more skill they have to talke of them:
and the nearer they come to enjoy them, the more skill they have to talk of them:
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so should wee, the more wee grow in Christianity, and in knowledge, the more we should bee inquisitive after those great things that our father hath provided in another world: but to goe on.
so should we, the more we grow in Christianity, and in knowledge, the more we should be inquisitive After those great things that our father hath provided in Another world: but to go on.
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How shall we know whether these things be prepared for us or no? whether wee bee capable of these things or no? God hath prepared them,
How shall we know whither these things be prepared for us or not? whither we be capable of these things or no? God hath prepared them,
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and he hath prepared them for those that love him; but how shall wee know that God hath prepared them for us?
and he hath prepared them for those that love him; but how shall we know that God hath prepared them for us?
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In a word, whom God hath prepared great matters for, hee prepares them for great matters:
In a word, whom God hath prepared great matters for, he prepares them for great matters:
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we may know by Gods preparing of us, whether he hath prepared for us. God prepared Paradise before Adam was created:
we may know by God's preparing of us, whither he hath prepared for us. God prepared Paradise before Adam was created:
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so God prepares paradise, he prepares heaven before wee come there;
so God prepares paradise, he prepares heaven before we come there;
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and wee may know that wee shall come to possesse that, if we be prepared for it.
and we may know that we shall come to possess that, if we be prepared for it.
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What preparation? If we be prepared by a spirit of sanctification; and have holy desires, and longing after those excellent things:
What preparation? If we be prepared by a Spirit of sanctification; and have holy Desires, and longing After those excellent things:
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for certainly there is preparation on both sides. It is prepared for us, and us for it;
for Certainly there is preparation on both sides. It is prepared for us, and us for it;
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it is kept for us, and wee are kept for it:
it is kept for us, and we Are kept for it:
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whom God keepes heaven for, he keeps them for heaven in a course of pietie and obedience.
whom God keeps heaven for, he keeps them for heaven in a course of piety and Obedience.
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We may know it by Gods preparing of us, by loosing us from the world, and sanctifying us to himselfe.
We may know it by God's preparing of us, by losing us from the world, and sanctifying us to himself.
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Thus a man may know whether those great things bee prepared for him, or no.
Thus a man may know whither those great things be prepared for him, or no.
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But the especiall thing to know whether they be provided for us, or no, is love.
But the especial thing to know whither they be provided for us, or no, is love.
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God hath prepared them for them that love him: not for his enemies:God hath prepared them for them that love him: not for his enemies:
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hee hath prepared another place, and other things for them, those torments that eye hath not seene, nor eare heard,
he hath prepared Another place, and other things for them, those torments that eye hath not seen, nor ear herd,
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nor hath entred into the heart of man, for those that are his enemies, that would not come under his government:nor hath entered into the heart of man, for those that Are his enemies, that would not come under his government:
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but these things are prepared for those that love him. For those that love him: especially that love is all in all, in the disposition of a holy man:
but these things Are prepared for those that love him. For those that love him: especially that love is all in all, in the disposition of a holy man:
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all graces are one in the spring, which is love: they are severall in the branches, but they are one in the root.
all graces Are one in the spring, which is love: they Are several in the branches, but they Are one in the root.
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Thus you have heard the use we are to make of this, that there is a reservation of a glorious condition for the people of GOD,
Thus you have herd the use we Are to make of this, that there is a reservation of a glorious condition for the people of GOD,
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so great, that neither eye hath seene, &c. But who bee the parties, that God hath prepared these things for? For them that love him.
so great, that neither eye hath seen, etc. But who be the parties, that God hath prepared these things for? For them that love him.
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This is the fourth part, the disposition of the parties for whom, for them that love him.
This is the fourth part, the disposition of the parties for whom, for them that love him.
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Why not for those that God hath elected? Why doth he not goe to the root of all? the great things that God hath prepared for those that he hath chosen to salvation? No, that is out of our reach; Why not for those that God hath elected? Why does he not go to the root of all? the great things that God hath prepared for those that he hath chosen to salvation? No, that is out of our reach;
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hee would not have us goe to heaven, but rather goe to our owne hearts; wee must search f•r our election not above our selves, but within our selves.
he would not have us go to heaven, but rather go to our own hearts; we must search f•r our election not above our selves, but within our selves.
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Why doth he not say, to them that believe in h•m? Because Faith is the radical grace from whence the rest spring.
Why does he not say, to them that believe in h•m? Because Faith is the radical grace from whence the rest spring.
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But faith is a hidden grace many times, and the Apostles scope is to poynt to such a disposition, that every one may know, that is more familiar. But faith is a hidden grace many times, and the Apostles scope is to point to such a disposition, that every one may know, that is more familiar.
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Somtimes faith is hidden in the root, and it is shewed in the effect more th•n in it selfe, in Love. A poore Christian that is in the state of grace, that sayth, Oh! I cannot b•lieve, aske him if hee love God;
Sometimes faith is hidden in the root, and it is showed in the Effect more th•n in it self, in Love. A poor Christian that is in the state of grace, that say, Oh! I cannot b•lieve, ask him if he love God;
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Oh, yes, he loves the preaching of the word, hee loves good people, and good bookes, and the like:
O, yes, he loves the preaching of the word, he loves good people, and good books, and the like:
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when hee cannot discover his faith, hee can his love;
when he cannot discover his faith, he can his love;
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therefore the holy Ghost sets it out by the more familiar disposition, by love, rather than faith.
Therefore the holy Ghost sets it out by the more familiar disposition, by love, rather than faith.
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Why doth hee not say, For those that God loves? Gods love is the cause of our love.
Why does he not say, For those that God loves? God's love is the cause of our love.
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Because Gods love is manifested more familiarly by our love to him: for that is alwaies supposed;
Because God's love is manifested more familiarly by our love to him: for that is always supposed;
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wheresoever there is love to God, and good things, there is Gods love first.
wheresoever there is love to God, and good things, there is God's love First.
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For our love to God is but a reflexion of that love hee beares to us:
For our love to God is but a reflection of that love he bears to us:
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First, hee shines on us, and then the beames of our love reflect upon him;
First, he shines on us, and then the beams of our love reflect upon him;
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therefore hee need not say, whom God loves (though that be the cause of all) but who love God,
Therefore he need not say, whom God loves (though that be the cause of all) but who love God,
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and know thereby that hee loves them. But why for them that love him, more than for any other thing?
and know thereby that he loves them. But why for them that love him, more than for any other thing?
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Because all can love, therefore hee sets downe this affection:
Because all can love, Therefore he sets down this affection:
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there is no man living, not the poorest Lazar in the world, that hath a heart,
there is no man living, not the Poorest Lazar in the world, that hath a heart,
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and affections, but he can love.
and affections, but he can love.
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He doth not say, that are prepared for this great Christian, and that learned Rabbi; no, but for all that love him, bee they poore or rich, great or small, all those that love him.
He does not say, that Are prepared for this great Christian, and that learned Rabbi; no, but for all that love him, be they poor or rich, great or small, all those that love him.
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Therefore hee sets down that to cut off all excuses:
Therefore he sets down that to Cut off all excuses:
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yea, and all that love him, bee they never so many, are sure to have these great things prepared for them.
yea, and all that love him, be they never so many, Are sure to have these great things prepared for them.
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God hath prepared these things for those that love him. To come therefore to some observations.
God hath prepared these things for those that love him. To come Therefore to Some observations.
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The first generall thing is this, that
The First general thing is this, that
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God d•th qualifie all those in this world, that he hath prepared heaven and happinesse for in another world.
God d•th qualify all those in this world, that he hath prepared heaven and happiness for in Another world.
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The cause of it is his free love:
The cause of it is his free love:
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but if you aske mee what qualification the persons must have? They are such as love him. This is not the proper cause why,
but if you ask me what qualification the Persons must have? They Are such as love him. This is not the proper cause why,
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but t•e qualification of the persons •on •hom these things are. There must bee an inward disposition and qualification, before wee come to heaven:but t•e qualification of the Persons •on •hom these things Are. There must be an inward disposition and qualification, before we come to heaven:
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all those that hope for heaven without presumption, must have this qualification, they must bee such as love him. Why?
all those that hope for heaven without presumption, must have this qualification, they must be such as love him. Why?
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The Scripture is plaine, 1. No uncleane thing shall enter into heaven: No whoremonger, or drunkard, or filthy person:
The Scripture is plain, 1. No unclean thing shall enter into heaven: No whoremonger, or drunkard, or filthy person:
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bee not deceived sayth the Apostle, you thi•ke God is merciful, and Christ died, &c. but neither such,
be not deceived say the Apostle, you thi•ke God is merciful, and christ died, etc. but neither such,
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nor such as you are, (and your consciences tell you so) shall ever enter into heaven.
nor such as you Are, (and your Consciences tell you so) shall ever enter into heaven.
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We must not think to come è coeno in coelum, out of the mire and dirt of sin, into heaven:
We must not think to come è coeno in coelum, out of the mire and dirt of since, into heaven:
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there is no such sudden getting into heaven;
there is no such sudden getting into heaven;
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but there must be an alteration of our dispositions, wrought by the Spirit of God, fitting us for heaven. but there must be an alteration of our dispositions, wrought by the Spirit of God, fitting us for heaven.
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2. Another is that that I touched before, that heaven and earth differ but in degrees:
2. another is that that I touched before, that heaven and earth differ but in Degrees:
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therefore what is there in perfection, must be begun here.
Therefore what is there in perfection, must be begun Here.
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Then againe thirdly, It is impossible for a man if he be not truly altered, to desire or wish heaven as it is holy.
Then again Thirdly, It is impossible for a man if he be not truly altered, to desire or wish heaven as it is holy.
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He may wish for it under the notion of a Kingdome, of pleasure, and the like:
He may wish for it under the notion of a Kingdom, of pleasure, and the like:
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but as heaven containes a state of perfect holinesse, and freedome from sinne, hee cares not for it.
but as heaven contains a state of perfect holiness, and freedom from sin, he Cares not for it.
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A man that is out of relish with heavenly things, and can taste onely his base sinnes, whereon his affections are set and exercised, cannot rellish heaven it selfe.
A man that is out of relish with heavenly things, and can taste only his base Sins, whereon his affections Are Set and exercised, cannot relish heaven it self.
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A common base sinner, his desires are not there. There must bee some proportion between the thing desired, and the desire;
A Common base sinner, his Desires Are not there. There must be Some proportion between the thing desired, and the desire;
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but here is none, hee is not fit for that place, being an unholy wretch.
but Here is none, he is not fit for that place, being an unholy wretch.
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Therefore his own heart tells him, I had rather have this pleasure and honour that my heart stands to,
Therefore his own heart tells him, I had rather have this pleasure and honour that my heart Stands to,
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than to have heaven, while hee is in that frame of desire:
than to have heaven, while he is in that frame of desire:
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therefore there is no man that can desire heaven, that is not disposed aright to heaven before.
Therefore there is no man that can desire heaven, that is not disposed aright to heaven before.
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Beetles love dunghils better than oyntments, and swine love mud better than a garden; they are in their element in these things:
Beetles love dunghills better than ointments, and Swine love mud better than a garden; they Are in their element in these things:
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so take a swinish base creature, he loves to wallow in this world:
so take a swinish base creature, he loves to wallow in this world:
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tell him of heaven, hee hath no eyes to see it, no eares to heare it,
tell him of heaven, he hath no eyes to see it, no ears to hear it,
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except hee may have that in heaven, that his heart stands too (which hee shall never have) he hath no desire of heaven.
except he may have that in heaven, that his heart Stands too (which he shall never have) he hath no desire of heaven.
c-acp pns31 vmb vhi d p-acp n1, cst po31 n1 vvz av (r-crq pns31 vmb av-x vhi) pns31 vhz dx n1 pp-f n1.
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Therfore in these, and the like respects, of necessitie there must be a disposition wrought before wee come there.
Therefore in these, and the like respects, of necessity there must be a disposition wrought before we come there.
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These things are prepared for those that love God. If this be so, let us not feed our selves with vaine hopes:
These things Are prepared for those that love God. If this be so, let us not feed our selves with vain hope's:
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there are none of us, but we desire, at least wee pretend that we desire heaven;
there Are none of us, but we desire, At least we pretend that we desire heaven;
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but most men conceive it onely as a place free from trouble and annoyance, and there are goodly things they heare of, kingdomes, crownes, and the like;
but most men conceive it only as a place free from trouble and annoyance, and there Are goodly things they hear of, kingdoms, crowns, and the like;
cc-acp ds n2 vvb pn31 av-j p-acp dt n1 j p-acp n1 cc n1, cc pc-acp vbr j n2 pns32 vvb pp-f, n2, n2, cc dt j;
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but except thou have a holy, gracious heart, and desir•st heaven that thou mayest be free from si•ne,
but except thou have a holy, gracious heart, and desir•st heaven that thou Mayest be free from si•ne,
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and to have communion with Christ, and his Saints, to have the image of God, the divine nature perfect in thee, thou art an hypocrite, thou carriest a presumptuous conceit of these things, thy hope will delude thee, it is a false hope.
and to have communion with christ, and his Saints, to have the image of God, the divine nature perfect in thee, thou art an hypocrite, thou carriest a presumptuous conceit of these things, thy hope will delude thee, it is a false hope.
cc pc-acp vhi n1 p-acp np1, cc po31 n2, pc-acp vhi dt n1 pp-f np1, dt j-jn n1 j p-acp pno21, pns21 vb2r dt n1, pns21 vv2 dt j n1 pp-f d n2, po21 n1 vmb vvi pno21, pn31 vbz dt j n1.
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Every one that hath this hope, purgeth hims•lfe: Every one, hee excludes none.Every one that hath this hope, Purgeth hims•lfe: Every one, he excludes none.
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Doest thou defile thy selfe, and live in sinful courses, and hast thou this hope? Thou hast a hope,
Dost thou defile thy self, and live in sinful courses, and hast thou this hope? Thou hast a hope,
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but it is not this hope: for every one that hath this hope, purgeth himselfe.
but it is not this hope: for every one that hath this hope, Purgeth himself.
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714
No, no, how ever in time of peace, and pleasure, and contentment that God followes thee with in this world, thou hast a vaine hope;
No, no, how ever in time of peace, and pleasure, and contentment that God follows thee with in this world, thou hast a vain hope;
uh-dx, uh-dx, uh-crq av p-acp n1 pp-f n1, cc n1, cc n1 cst np1 vvz pno21 p-acp p-acp d n1, pns21 vh2 dt j n1;
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yet in a little trouble, or sicknesse, &c. thy owne conscience will tell thee another place is provided for thee, a place of torment, that neither eye hath seene, nor eare heard,
yet in a little trouble, or sickness, etc. thy own conscience will tell thee Another place is provided for thee, a place of torment, that neither eye hath seen, nor ear herd,
av p-acp dt j n1, cc n1, av po21 d n1 vmb vvi pno21 j-jn n1 vbz vvn p-acp pno21, dt n1 pp-f n1, cst dx n1 vhz vvn, ccx n1 vvd,
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nor hath entred into the heart of man to conceive the misery of it.nor hath entered into the heart of man to conceive the misery of it.
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There is not the greatest man living, when hee is troubled, if he be a sinfull man, whose greatnesse can content him:
There is not the greatest man living, when he is troubled, if he be a sinful man, whose greatness can content him:
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all his honour, and friends, cannot pacifie that poore conscience of his; but Death, the King of Feares, wil affright him:
all his honour, and Friends, cannot pacify that poor conscience of his; but Death, the King of Fears, will affright him:
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he thinks, I have some trouble in this world, but there is worse that rem•ines, things that he is not able to conceive of.
he thinks, I have Some trouble in this world, but there is Worse that rem•ines, things that he is not able to conceive of.
pns31 vvz, pns11 vhb d n1 p-acp d n1, cc-acp pc-acp vbz jc cst n2, n2 cst pns31 vbz xx j pc-acp vvi a-acp.
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Let us not therfore delude our selves, there is nothing will stand out but the new creature, that we finde a change wrought by the Spirit of God;
Let us not Therefore delude our selves, there is nothing will stand out but the new creature, that we find a change wrought by the Spirit of God;
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then wee may without presumption, hope for the good things which neither eye hath seene, &c. Againe, we see in the second place, Gods mercie to us, the qualification is within us, that we need not goe farre to know what our evidence is. Sathan abuseth many poore Christians;
then we may without presumption, hope for the good things which neither eye hath seen, etc. Again, we see in the second place, God's mercy to us, the qualification is within us, that we need not go Far to know what our evidence is. Sathan abuseth many poor Christians;
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oh, I am not elected, I am not the Childe of God.
o, I am not elected, I am not the Child of God.
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Whither goest thou man? doest thou breake into heaven? when thou carriest a soule in thy breast,
Whither goest thou man? dost thou break into heaven? when thou carriest a soul in thy breast,
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and in that soule the affection of love, how is that set? whither is thy love carried,
and in that soul the affection of love, how is that Set? whither is thy love carried,
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and thy delight, and joy, those affections that spring from love? Thy evidence is in thine own heart, our title is by faith in Christ;
and thy delight, and joy, those affections that spring from love? Thy evidence is in thine own heart, our title is by faith in christ;
cc po21 n1, cc n1, d n2 cst vvb p-acp n1? po21 n1 vbz p-acp po21 d n1, po12 n1 vbz p-acp n1 p-acp np1;
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his righteousnesse gives us title to heaven:
his righteousness gives us title to heaven:
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but how knowest thou that thou pretendest a just title? Thou hast the evidence in thy heart.
but how Knowest thou that thou pretendest a just title? Thou hast the evidence in thy heart.
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What is the bent of thy soule? whither is the poynt of it set? which way goes that? doest thou love God,
What is the bent of thy soul? whither is the point of it Set? which Way Goes that? dost thou love God,
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and divine things, and delight in them? then thou mayst assure thy selfe that those things belong to thee,
and divine things, and delight in them? then thou Mayest assure thy self that those things belong to thee,
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as verily as the Scriptures are the word of God, and God a God of truth.
as verily as the Scriptures Are the word of God, and God a God of truth.
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When thou findest the love of God in thy heart, that thy heart is taught by his Spirit to love him,
When thou Findest the love of God in thy heart, that thy heart is taught by his Spirit to love him,
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then surely thou mayst say, Oh, blessed be God that hath kindled this holy fire in my heart.
then surely thou Mayest say, O, blessed be God that hath kindled this holy fire in my heart.
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Now I know that neither eye hath seene, nor eare heard, nor hath ent•ed into the heart of man, those excellent things that are layd up for me.
Now I know that neither eye hath seen, nor ear herd, nor hath ent•ed into the heart of man, those excellent things that Are laid up for me.
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The end of the second Sermon.
The end of the second Sermon.
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HIDDEN SECRETS Revealed by the GOSPEL. The third Sermon. 1. COR. 2. 9. Eye hath not seene, &c.
HIDDEN SECRETS Revealed by the GOSPEL. The third Sermon. 1. COR. 2. 9. Eye hath not seen, etc.
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SAINT Paul as we heard before, gives a reason in these words, why the princes of this world, (not onely the great men, that oft-times are not the greatest Clerkes,
SAINT Paul as we herd before, gives a reason in these words, why the Princes of this world, (not only the great men, that ofttimes Are not the greatest Clerks,
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but the learned men of the world, Princes for knowledge) why they were ignorant of the mysteries of the Gospell.
but the learned men of the world, Princes for knowledge) why they were ignorant of the Mysteres of the Gospel.
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Now the fourth is the disposition of those for whom he doth all this, the qualitie hee infuseth into them;
Now the fourth is the disposition of those for whom he does all this, the quality he infuseth into them;
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they are such as love him.
they Are such as love him.
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1. He hath prepared them before all eternitie, he prepared happinesse for us before we were; nay, before the world was.
1. He hath prepared them before all eternity, he prepared happiness for us before we were; nay, before the world was.
crd pns31 vhz vvn pno32 p-acp d n1, pns31 vvd n1 p-acp pno12 c-acp pns12 vbdr; uh-x, p-acp dt n1 vbds.
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As hee prepared for Adam a Paradise before he was; hee created him, and then brought him into Paradise:
As he prepared for Adam a Paradise before he was; he created him, and then brought him into Paradise:
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so hee prepared for us a kingdome with hims•lfe in heaven, a blessed estate before wee were: i. e.
so he prepared for us a Kingdom with hims•lfe in heaven, a blessed estate before we were: i. e.
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in election, before the heavens were.
in election, before the heavens were.
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And then in creation, hee prepapared the blessed place of the happy soules of happy persons hereafter, where he himselfe is;
And then in creation, he prepapared the blessed place of the happy Souls of happy Persons hereafter, where he himself is;
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he prepared it for himselfe, and for all those that he meanes to set his love upon from the beginning to the end.
he prepared it for himself, and for all those that he means to Set his love upon from the beginning to the end.
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And then secondly, hee prepared them more effectually in time, he prepared these things when Christ came in the flesh,
And then secondly, he prepared them more effectually in time, he prepared these things when christ Come in the Flesh,
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and wrought all things for us, in whom we have all.
and wrought all things for us, in whom we have all.
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Of these things thus prepared, he sayth, Eye hath not seene, nor eare heard them, &c. In what sence it is meant, wee heard before.
Of these things thus prepared, he say, Eye hath not seen, nor ear herd them, etc. In what sense it is meant, we herd before.
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Now take the whole of the matter, the meaning is, the matters of grace, the kingdome of grace, and the Kingdome of Glory, they are but one.
Now take the Whole of the matter, the meaning is, the matters of grace, the Kingdom of grace, and the Kingdom of Glory, they Are but one.
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For (to adde this by the way) the kingdome of heaven in the Gospell, includes three thing.
For (to add this by the Way) the Kingdom of heaven in the Gospel, includes three thing.
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First, the doctrine of the Gospell, the publishing of it. And then secondly, grace by that doctrine.
First, the Doctrine of the Gospel, the publishing of it. And then secondly, grace by that Doctrine.
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And thirdly, glory upon grace, the consummation of all.
And Thirdly, glory upon grace, the consummation of all.
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So the mysteries of salvation, is first the doctrine it selfe, that is the first degree of the kingdome.
So the Mysteres of salvation, is First the Doctrine it self, that is the First degree of the Kingdom.
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The doctrine it selfe is a mysterie to all those that never heard of it:
The Doctrine it self is a mystery to all those that never herd of it:
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for what creature could ever conceive how to reconcile Iustiee and Mercie, by devising such a way,
for what creature could ever conceive how to reconcile justice and Mercy, by devising such a Way,
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756
as for God to become Man, to reconcile God and man together? that Emmanuel, hee that is God with us, should make God and us one in love:
as for God to become Man, to reconcile God and man together? that Emmanuel, he that is God with us, should make God and us one in love:
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this could bee no more thought of, than Adam could thinke of himselfe to bee made a man ▪ when hee was dust of the earth.
this could be no more Thought of, than Adam could think of himself to be made a man ▪ when he was dust of the earth.
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Could man when he was worse then dust, in a lost damned estate, think of redemption? It is impossible for a man that cannot tell the forme,
Could man when he was Worse then dust, in a lost damned estate, think of redemption? It is impossible for a man that cannot tell the Form,
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and the quintessence, that cannot enter into the depth of the flowers, or the grasse that hee tramples on with his feet, that hee should have the wit to enter into the deepe things of God, that have been concealed even from the Angels themselves, till God discover them.
and the quintessence, that cannot enter into the depth of the flowers, or the grass that he tramples on with his feet, that he should have the wit to enter into the deep things of God, that have been concealed even from the Angels themselves, till God discover them.
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I adde this, to illustrate what I sayd before:
I add this, to illustrate what I said before:
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therefore the doctrine it selfe, till God discover it out of his owne breast, was concealed to the Angels themselves;
Therefore the Doctrine it self, till God discover it out of his own breast, was concealed to the Angels themselves;
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and since the discovery, they are students in it, and looke and pry into it. But where the doctrine is no mysterie, but is discovered:
and since the discovery, they Are Students in it, and look and pry into it. But where the Doctrine is no mystery, but is discovered:
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there the application, and spirituall understanding, to those that have not the light of the Spirit, is such a thing,
there the application, and spiritual understanding, to those that have not the Light of the Spirit, is such a thing,
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as eye hath not seene, nor eare heard;
as eye hath not seen, nor ear herd;
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and therfore we must have a new light, a new eye, a new eare, and a new heart,
and Therefore we must have a new Light, a new eye, a new ear, and a new heart,
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before wee can apprehend the Gospell, though we understand it for the literall truth.
before we can apprehend the Gospel, though we understand it for the literal truth.
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As for the things of glory, wee have no conceit of them fully, but by a glimpse, and weak apprehension;
As for the things of glory, we have no conceit of them Fully, but by a glimpse, and weak apprehension;
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as a childe conceives of the things of a man, by some poore, weake resemblances.
as a child conceives of the things of a man, by Some poor, weak resemblances.
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As St. Paul sayth, When I was a childe, I spake as a childe, I thought as a childe:
As Saint Paul say, When I was a child, I spoke as a child, I Thought as a child:
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so when we are now children, in comparison of that perfect estate wee shall attaine in heaven, we think and speake as children, of these holy and heavenly things that shall be accomplished in another world.
so when we Are now children, in comparison of that perfect estate we shall attain in heaven, we think and speak as children, of these holy and heavenly things that shall be accomplished in Another world.
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And observe this too, that when wee would understand any thing of heaven, and see any thing, say, This is not that happinesse I look for, I can see this, but that is not to be seene.
And observe this too, that when we would understand any thing of heaven, and see any thing, say, This is not that happiness I look for, I can see this, but that is not to be seen.
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And when we heare of any thing that is excellent, I can heare this, it is not my happinesse:
And when we hear of any thing that is excellent, I can hear this, it is not my happiness:
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and when we comprehend any thing, I can comprehend this, therefore it is not the happinesse I looke for:
and when we comprehend any thing, I can comprehend this, Therefore it is not the happiness I look for:
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but those things that are above my comprehension, that are unutterable, and unexpressible.
but those things that Are above my comprehension, that Are unutterable, and unexpressible.
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Moreover, Let us bee stirred up to thinke it a base thing for a Christian to lose the comfort and assurance hee hath of these thing:
Moreover, Let us be stirred up to think it a base thing for a Christian to loose the Comfort and assurance he hath of these thing:
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that eye hath not seene, nor eare heard, for any earthly thing whatsoever. that eye hath not seen, nor ear herd, for any earthly thing whatsoever.
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Wee account it a poore thing of Esau, to sell his Birth-right for a messe of pottage.
we account it a poor thing of Esau, to fell his Birthright for a mess of pottage.
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And we all smart for Adams ill bargaine that hee made, to sell paradise for an Apple.
And we all smart for Adams ill bargain that he made, to fell paradise for an Apple.
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And it was a cursed sale that Iudas made, that sold Christ himselfe for 30 pieces of silver:
And it was a cursed sale that Iudas made, that sold christ himself for 30 Pieces of silver:
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surely it is that that every carnall man doth, and howsoever wee cannot lose heaven,
surely it is that that every carnal man does, and howsoever we cannot loose heaven,
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yet it should be our indeavour to enjoy heaven upon earth, to enjoy the assurance of this condition.
yet it should be our endeavour to enjoy heaven upon earth, to enjoy the assurance of this condition.
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When we doe any thing to weaken our assurance, and to weaken our comfort, what do we but with Adam lose heaven for an Apple,
When we do any thing to weaken our assurance, and to weaken our Comfort, what do we but with Adam loose heaven for an Apple,
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and with Esau, part with our birth-right, as much as the assurance, and comfort of it is,
and with Esau, part with our birthright, as much as the assurance, and Comfort of it is,
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for a messe of pottage? Therefore let us account it a base thing to bee overmuch in love with any earthly thing, whereby we may weaken,
for a mess of pottage? Therefore let us account it a base thing to be overmuch in love with any earthly thing, whereby we may weaken,
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though wee could lose the comfort, and assurance of this happy condition, which is so transcendent.
though we could loose the Comfort, and assurance of this happy condition, which is so transcendent.
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All wicked men, and indeed all men, whether good or bad, as farre as they fall into sinne, are fooles; the Scripture termes them so.
All wicked men, and indeed all men, whither good or bad, as Far as they fallen into sin, Are Fools; the Scripture terms them so.
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There is none wise indeed but the true Christian, and that Christian that preserves the sence and feeling,
There is none wise indeed but the true Christian, and that Christian that preserves the sense and feeling,
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and assurance of his happy condition. For those that love him.
and assurance of his happy condition. For those that love him.
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The disposition of the parties is, they are such as love God. He sayth not, such as are elected,
The disposition of the parties is, they Are such as love God. He say not, such as Are elected,
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because that is a thing out of our reach to know; but by going upward, by going backward, to goe from our grace to our calling; & from thence, to election.
Because that is a thing out of our reach to know; but by going upward, by going backward, to go from our grace to our calling; & from thence, to election.
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Nor such as believe, because that is lesse discernable than love. Nor the love of God to us:
Nor such as believe, Because that is less discernible than love. Nor the love of God to us:
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for that is supposed when wee love him;
for that is supposed when we love him;
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our hearts being cold, they cannot be warme in love to him, but his love must warme them first.
our hearts being cold, they cannot be warm in love to him, but his love must warm them First.
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Love is such an affection as commands all other things, therefore hee names that above all.
Love is such an affection as commands all other things, Therefore he names that above all.
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And love is such a thing as every one may try himself by:
And love is such a thing as every one may try himself by:
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if he had named either giving, or doing of this or that, men might have sayd, I cannot doe it, if he had nam either giving, or doing of this or that, men might have said, I cannot do it,
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or I cannot part with it; but when he names love, there is none but they may love. The poynt considered was, that
or I cannot part with it; but when he names love, there is none but they may love. The point considered was, that
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There must be a qualification of those that heaven is provided for.
There must be a qualification of those that heaven is provided for.
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They must bee such as love God, such as are altered and changed, and sanctified to love him;
They must be such as love God, such as Are altered and changed, and sanctified to love him;
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Because no uncleane thing shall enter in thither; Because wee cannot so much as desire heaven without a change;
Because no unclean thing shall enter in thither; Because we cannot so much as desire heaven without a change;
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we cannot have communion there with Christ, and those blessed soules, without likenesse to them, which must be by a spirit of love: our natures must bee altered:
we cannot have communion there with christ, and those blessed Souls, without likeness to them, which must be by a Spirit of love: our nature's must be altered:
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Therefore it is a vaine presumption for any man to thinke of heaven, unlesse he finde his disposition altered.
Therefore it is a vain presumption for any man to think of heaven, unless he find his disposition altered.
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For wee may read our eternall condition in heaven, by our disposition upon earth.
For we may read our Eternal condition in heaven, by our disposition upon earth.
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The Apostle Peter sayth, 1 Pet. 1. Blessed bee God, the Father of our Lord Iesus Christ, that hath begotten us to a lively hope of an inheritance immortall,
The Apostle Peter say, 1 Pet. 1. Blessed be God, the Father of our Lord Iesus christ, that hath begotten us to a lively hope of an inheritance immortal,
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and undefiled ▪ reserved in heaven. and undefiled ▪ reserved in heaven.
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So that the inheritance in heaven, wee are begotten to it, wee must be new borne, we must have a new birth before wee can inherit it, hee hath begotten us to an inheritance immortall, &c. Hee that is not a childe, may not thinke of an inheritance.
So that the inheritance in heaven, we Are begotten to it, we must be new born, we must have a new birth before we can inherit it, he hath begotten us to an inheritance immortal, etc. He that is not a child, may not think of an inheritance.
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Put case there bee never so many glorious things in heaven, that eye hath never seene, nor eare ever heard, &c. if our names be not in Christs will, that we are not his,
Put case there be never so many glorious things in heaven, that eye hath never seen, nor ear ever herd, etc. if our names be not in Christ will, that we Are not his,
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and prove our selves to be his, by the alteration of our dispositions, what are all those good things to us,
and prove our selves to be his, by the alteration of our dispositions, what Are all those good things to us,
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when our names are not contained there? It is called a hope of life, a lively hope;
when our names Are not contained there? It is called a hope of life, a lively hope;
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because hee that hath this hope, purgeth himselfe, it makes him vigorous and active in good:
Because he that hath this hope, Purgeth himself, it makes him vigorous and active in good:
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if his hope of life make him not lively, he hath no hope of life at all.
if his hope of life make him not lively, he hath no hope of life At all.
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Therefore those that will looke for heaven, that Sathan abuse them not by false confidence, let them looke whether God have altered their hearts, that the worke of grace be wrought in some measure.
Therefore those that will look for heaven, that Sathan abuse them not by false confidence, let them look whither God have altered their hearts, that the work of grace be wrought in Some measure.
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For God hath not ordained these great things for his enemies, for blasphemers, that take Gods name in vaine, that run on in courses contrary to his will,
For God hath not ordained these great things for his enemies, for blasphemers, that take God's name in vain, that run on in courses contrary to his will,
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and word, that live in sinnes against the light of nature;
and word, that live in Sins against the Light of nature;
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do you thinke he hath provided these great matters for them? he hath another place for them.
do you think he hath provided these great matters for them? he hath Another place for them.
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Therefore let us not be abused by our owne false hearts, to thinke of such a happy condition:
Therefore let us not be abused by our own false hearts, to think of such a happy condition:
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unlesse we finde our selves changed, unlesse we be new borne, we shall never enter into heaven.
unless we find our selves changed, unless we be new born, we shall never enter into heaven.
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Lord, Lord, say they, Christ brings them in pleading so, Lord, Lord; not that they shall say so then, that is not the meaning:Lord, Lord, say they, christ brings them in pleading so, Lord, Lord; not that they shall say so then, that is not the meaning:
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but now they cherish such a confidence;
but now they cherish such a confidence;
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Oh, we can speake well, and we can pray wel, Lord, Lord. Oh, thou vaine confident person, thy confession,
O, we can speak well, and we can pray well, Lord, Lord. O, thou vain confident person, thy Confessi,
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and profession, Lord, Lord, shall doe thee no good.
and profession, Lord, Lord, shall do thee no good.
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I will not so much as owne thee, Away hence thou worker of iniquitie, thy heart tels thee, thou livest in sinnes against conscience;
I will not so much as own thee, Away hence thou worker of iniquity, thy heart tells thee, thou Livest in Sins against conscience;
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away, avaunt, I will none of thee.
away, avaunt, I will none of thee.
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God in mercie to us will have the triall of the truth of our evidence in us.
God in mercy to us will have the trial of the truth of our evidence in us.
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The ground of all our salvation is his grace, his free favour, and mercie, in his owne heart;
The ground of all our salvation is his grace, his free favour, and mercy, in his own heart;
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but we cannot goe thither, he would have us to search within our selves, and there we shall finde Love.
but we cannot go thither, he would have us to search within our selves, and there we shall find Love.
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— God hath prepared for those that love him.
— God hath prepared for those that love him.
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In particular therefore, Those that God hath provided so excellent things for, they are such as love him. In particular Therefore, Those that God hath provided so excellent things for, they Are such as love him.
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They are such first of all that are beloved of him; and shew that they are beloved of him, by their love to him.
They Are such First of all that Are Beloved of him; and show that they Are Beloved of him, by their love to him.
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Therefore when the Papists meet with such phrases, they think of merit:
Therefore when the Papists meet with such phrases, they think of merit:
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he hath provided heaven for them that love him, and shew their love in good workes. he hath provided heaven for them that love him, and show their love in good works.
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But we must know, that this is not brought in as a cause why, but as a qualification of the persons who;
But we must know, that this is not brought in as a cause why, but as a qualification of the Persons who;
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who shall inherit heaven, and who shall have these great things? It is idle for them to thinke, that these things are prepared for those, whom God foresees would doe such and such good workes:
who shall inherit heaven, and who shall have these great things? It is idle for them to think, that these things Are prepared for those, whom God foresees would do such and such good works:
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it is as if we should thinke hee hath provided these happy things for those that are his enemies.
it is as if we should think he hath provided these happy things for those that Are his enemies.
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For how could he look for love from us in a state of corruption, when the best thing in us was enmitie to him? Is it not a vaine thing to looke for light from darknesse? to look for love from enmity and hatred? therefore how could God foresee any thing in us,
For how could he look for love from us in a state of corruption, when the best thing in us was enmity to him? Is it not a vain thing to look for Light from darkness? to look for love from enmity and hatred? Therefore how could God foresee any thing in us,
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when he could see nothing but enmity and darknesse in our dispositions by nature?
when he could see nothing but enmity and darkness in our dispositions by nature?
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And then (as we shall see afterward) this love in us, it must bee with all our heart,
And then (as we shall see afterwards) this love in us, it must be with all our heart,
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and soule, and might, it is required and commanded; and when wee doe all this, wee doe but what wee are bound to doe.
and soul, and might, it is required and commanded; and when we do all this, we do but what we Are bound to do.
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But they abuse such places upon so shallow ground, that indeed it deserves not so much as to be mentioned.
But they abuse such places upon so shallow ground, that indeed it deserves not so much as to be mentioned.
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To come then to the poynt it selfe, the disposition of those that shal come to heaven then, is, they must be such as love God.
To come then to the point it self, the disposition of those that shall come to heaven then, is, they must be such as love God.
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Now hee names this, because these two goe alwayes together:
Now he names this, Because these two go always together:
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there goes somewhat of ours together with somewhat of Gods to witnesse to us what God doth.
there Goes somewhat of ours together with somewhat of God's to witness to us what God does.
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There goes our choyce of God, with his chusing of us; our knowing of God, with his knowledge of us;
There Goes our choice of God, with his choosing of us; our knowing of God, with his knowledge of us;
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our love to him, with his love to us ▪ therefore because these are so connexed,
our love to him, with his love to us ▪ Therefore Because these Are so connexed,
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and knit together, hee takes the one for the other;
and knit together, he Takes the one for the other;
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and to make it familiar to us, hee takes that which is most familiar to us, our love to him.
and to make it familiar to us, he Takes that which is most familiar to us, our love to him.
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Now hee names this above all other affections;
Now he names this above all other affections;
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because love is the commanding affection of the soule, it is that affection that rules all other affections, hatred,
Because love is the commanding affection of the soul, it is that affection that rules all other affections, hatred,
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and anger, and joy, and delight, and desire; they all spring from love:
and anger, and joy, and delight, and desire; they all spring from love:
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& because all duties spring from love both to God and man, therefore both Tables are included in love.
& Because all duties spring from love both to God and man, Therefore both Tables Are included in love.
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And when the Apostle would set downe the qualification of those that shall enjoy these things, he sayth, they are for those that love him. Because it stirres up to all dutie,
And when the Apostle would Set down the qualification of those that shall enjoy these things, he say, they Are for those that love him. Because it stirs up to all duty,
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and addes a sweet qualification to every duty, and makes it acceptable, and to rellish with God;
and adds a sweet qualification to every duty, and makes it acceptable, and to relish with God;
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it stirres up to doe, and qualifies the actions that come from love, to bee accepted.
it stirs up to do, and Qualifies the actions that come from love, to be accepted.
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All duties to man, spring from love to man; and love to man from love to God:
All duties to man, spring from love to man; and love to man from love to God:
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it is the affection that stirres up the dutie, and stirres up the affection fit for the dutie:
it is the affection that stirs up the duty, and stirs up the affection fit for the duty:
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it stirres up to doe the thing, and to do all in love. Whatsoever wee doe to God, or man, it must bee in love;
it stirs up to do the thing, and to do all in love. Whatsoever we do to God, or man, it must be in love;
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all that God doth to us, it is in love, hee chuseth us in love, and doth every thing in love;
all that God does to us, it is in love, he chooseth us in love, and does every thing in love;
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and all that wee doe to God, it must be in love.
and all that we do to God, it must be in love.
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Therfore he names no other affection but this, because it is the ground, the first borne affection of the soule:
Therefore he names no other affection but this, Because it is the ground, the First born affection of the soul:
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Therefore Christ sayth, it is the great commandement to love God;
Therefore christ say, it is the great Commandment to love God;
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it is the great commanding commandement, that commands all other duties whatsoever, it is the first wheele that turnes the whole soule about.
it is the great commanding Commandment, that commands all other duties whatsoever, it is the First wheel that turns the Whole soul about.
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Againe, it is such an affection as cannot bee dissembled: a man may paint fire, but hee cannot paint heat;
Again, it is such an affection as cannot be dissembled: a man may paint fire, but he cannot paint heat;
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a man may dissemble actions in religion, but he cannot affections: love is the very best affection of truth: a man may counterterfeit actions;
a man may dissemble actions in Religion, but he cannot affections: love is the very best affection of truth: a man may counterterfeit actions;
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but there is none that can love but the childe of God. God hath prepared these things for those that love him.
but there is none that can love but the child of God. God hath prepared these things for those that love him.
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Then againe, without this, all that we doe is nothing, and wee are nothing: wee are nothing but an emptie Cymball: whatsoever we doe is nothing; all is emptie without love.
Then again, without this, all that we do is nothing, and we Are nothing: we Are nothing but an empty Cymbal: whatsoever we do is nothing; all is empty without love.
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My sonne, give me thy heart, that is, if thou wilt give mee any thing, give mee thy affections,My son, give me thy heart, that is, if thou wilt give me any thing, give me thy affections,
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or else they are stillborne actions, that have no life in them.
or Else they Are stillborn actions, that have no life in them.
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If wee doe any thing to God, and doe it not in love, hee regards it not;
If we do any thing to God, and do it not in love, he regards it not;
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that is the reason why hee mentions love in stead of all:
that is the reason why he mentions love in stead of all:
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It is so sweet an affection, and so easie, what is more easie than to love? It is comfortable to us to consider that God hath made this a qualification of those that hee brings to heaven, they are such as love him.
It is so sweet an affection, and so easy, what is more easy than to love? It is comfortable to us to Consider that God hath made this a qualification of those that he brings to heaven, they Are such as love him.
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But why doth he set down any qualification at all, and not say, for Christians? Because profession must have expression:
But why does he Set down any qualification At all, and not say, for Christians? Because profession must have expression:
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when God sets down a professor of religion, hee sets him downe by some character that shall discover him to be as hee is termed.
when God sets down a professor of Religion, he sets him down by Some character that shall discover him to be as he is termed.
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How doest tho• know thou art good? Doest thou love God? or call upon God? as it is in other places, To all those that call upon his name.
How dost tho• know thou art good? Dost thou love God? or call upon God? as it is in other places, To all those that call upon his name.
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To let us know that religion and holinesse is a matter of power, Wouldst thou know what thou art in religion? Doest thou love God? or call upon God?
To let us know that Religion and holiness is a matter of power, Wouldst thou know what thou art in Religion? Dost thou love God? or call upon God?
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It is not to be tolerated, to be Christians, to professe as Demas: oh no;
It is not to be tolerated, to be Christians, to profess as Demas: o no;
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but they must bee such, as from the heart root are good, such as love God.
but they must be such, as from the heart root Are good, such as love God.
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Therefore darke disputes of election & predestination, at the first especially, let them go: how standest thou affected to God, and to good things? look to thy heart,
Therefore dark disputes of election & predestination, At the First especially, let them go: how Standest thou affected to God, and to good things? look to thy heart,
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whether God have taught it to love or no, and to relish heavenly things: if he hath, thy state is good;
whither God have taught it to love or no, and to relish heavenly things: if he hath, thy state is good;
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and then thou mayest ascend to those great matters of predestination, and election:
and then thou Mayest ascend to those great matters of predestination, and election:
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but begin not with those, but goe first to thine owne heart, and then to those deep mysteries afterward.
but begin not with those, but go First to thine own heart, and then to those deep Mysteres afterwards.
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If a man love God, hee may looke back to election, and forward to glorification, to the things that eye hath not seene, nor eare heard, &c. But see first what God hath wrought in thy heart, what affection to heavenly things;
If a man love God, he may look back to election, and forward to glorification, to the things that eye hath not seen, nor ear herd, etc. But see First what God hath wrought in thy heart, what affection to heavenly things;
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& thence from thy affections to goe backward to election, and forward to glorification, there is no danger in it.
& thence from thy affections to go backward to election, and forward to glorification, there is no danger in it.
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To come therfore to expresse more particularly this affection of love, which is the disposition that God requires and workes in all those that hee intends heaven to.
To come Therefore to express more particularly this affection of love, which is the disposition that God requires and works in all those that he intends heaven to.
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Let us search into the nature of this love to God.
Let us search into the nature of this love to God.
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What it is to love, we need not bee taught, for all men know it well enough;
What it is to love, we need not be taught, for all men know it well enough;
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it is better knowne indeed by the affection, than by discourse;
it is better known indeed by the affection, than by discourse;
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what it is to love, is knowne by those that love, better than by any books or treatises whatsoever:
what it is to love, is known by those that love, better than by any books or treatises whatsoever:
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for it is the affection that is in all men. Naturall love, it is in those that have no grace at all;
for it is the affection that is in all men. Natural love, it is in those that have no grace At all;
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and civill love, in those that are evill men.
and civil love, in those that Are evil men.
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They know what it is to love, by reason of that wilde fire, that carnall love that is in them, that transports them.
They know what it is to love, by reason of that wild fire, that carnal love that is in them, that transports them.
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A man may see the nature of it in those, as well as in any:
A man may see the nature of it in those, as well as in any:
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for set aside the extravagant nature of it, in such kinde of persons, we may see the nature of it:
for Set aside the extravagant nature of it, in such kind of Persons, we may see the nature of it:
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therefore I wil not meddle with that poynt, it is needlesse.
Therefore I will not meddle with that point, it is needless.
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I come therefore to this love of God, to shew how this streame of affection shold be caried in the right chanel to God the right object of it, who onely can make us happy by loving of him.
I come Therefore to this love of God, to show how this stream of affection should be carried in the right channel to God the right Object of it, who only can make us happy by loving of him.
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Other things by loving of them, they make us worse, if they bee worse than our selves:
Other things by loving of them, they make us Worse, if they be Worse than our selves:
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for such as we love, such we are. Indeed our understandings make us not good or ill, but our love doth.
for such as we love, such we Are. Indeed our understandings make us not good or ill, but our love does.
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By loving God, & heavenly things, wee become good: our affections shew what we are in religion.
By loving God, & heavenly things, we become good: our affections show what we Are in Religion.
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There bee foure things in this sweet affection, in true naturall love.
There be foure things in this sweet affection, in true natural love.
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There is an estimation & valuing of some good thing, especially when the love is to a better,
There is an estimation & valuing of Some good thing, especially when the love is to a better,
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when it is not between equals. Now there is a great distance betweene God and us.
when it is not between equals. Now there is a great distance between God and us.
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There is a high esteeme in common love, love will not stoope to nothing: there cannot be love maintained, but upon sight of a supposed excellencie:
There is a high esteem in Common love, love will not stoop to nothing: there cannot be love maintained, but upon sighed of a supposed excellency:
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love will not stoope, but where it sees somewhat worth the valuing: therefore there is a high esteeme of somewhat as the spring of it.
love will not stoop, but where it sees somewhat worth the valuing: Therefore there is a high esteem of somewhat as the spring of it.
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And that is the reason that wee say a man cannot bee wise, and love, in earthly things:
And that is the reason that we say a man cannot be wise, and love, in earthly things:
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because love will make a man too much to value those things that hee that apprehends better would not.
Because love will make a man too much to valve those things that he that apprehends better would not.
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In the second place, there is a desire to be joyned to it, that we cal the desire of union
In the second place, there is a desire to be joined to it, that we call the desire of Union
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In the third place, upon union, and joyning to it, there is a resting, a complacencie,
In the third place, upon Union, and joining to it, there is a resting, a complacency,
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and contentment in the thing to which wee are united:
and contentment in the thing to which we Are united:
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for what is happinesse it selfe, but fully to enjoy what we love? when we love upon judgement,
for what is happiness it self, but Fully to enjoy what we love? when we love upon judgement,
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and a right esteeme, to enjoy, that is happinesse, and contentment indeed.
and a right esteem, to enjoy, that is happiness, and contentment indeed.
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In the fourth place, where this true affection is, there is a desire of contentment to the party loved, to please him, to approve our selves to him, to displease him in nothing.
In the fourth place, where this true affection is, there is a desire of contentment to the party loved, to please him, to approve our selves to him, to displease him in nothing.
p-acp dt ord n1, c-crq d j n1 vbz, pc-acp vbz dt n1 pp-f n1 p-acp dt n1 vvd, pc-acp vvi pno31, pc-acp vvi po12 n2 p-acp pno31, pc-acp vvi pno31 p-acp pix.
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Every one knowes that these things are in that affection by nature. Look to carnal self-love, a man may know what it is to love:
Every one knows that these things Are in that affection by nature. Look to carnal Self-love, a man may know what it is to love:
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the affection is all one in both.
the affection is all one in both.
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Take a man when hee makes himselfe his Idoll, as till a man love God, hee loves himselfe above all, hee is the Idoll, and the Idolater:
Take a man when he makes himself his Idol, as till a man love God, he loves himself above all, he is the Idol, and the Idolater:
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hee hath a high esteeme of himselfe; and those that doe not highly esteeme him, hee swels against them.
he hath a high esteem of himself; and those that do not highly esteem him, he Swells against them.
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Againe selfe-love makes a man desire to enjoy himselfe, and to enjoy his content, to procure all things that may serve for his contentment.
Again Self-love makes a man desire to enjoy himself, and to enjoy his content, to procure all things that may serve for his contentment.
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Now when the Spirit of God hath purged our hearts of this carnall Idolatry of selfe-love,
Now when the Spirit of God hath purged our hearts of this carnal Idolatry of Self-love,
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and selfe-seeking, and sufficiencie, & contentment; in himselfe; then a man puts God in stead of himselfe, grace, and the Spirit doth so;
and Self-seeking, and sufficiency, & contentment; in himself; then a man puts God in stead of himself, grace, and the Spirit does so;
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and in stead of highly esteeming of himselfe, hee esteemes highly of GOD, and of CHRIST, and religion:
and in stead of highly esteeming of himself, he esteems highly of GOD, and of CHRIST, and Religion:
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then in stead of placing a sufficiencie in himselfe, and the things of this life, and resting in them, there is a placing of sufficiencie in GOD All-sufficient:
then in stead of placing a sufficiency in himself, and the things of this life, and resting in them, there is a placing of sufficiency in GOD All-sufficient:
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And in stead of seeking his owne will, and content in all things. Mens mihi pro regno. My minde is to mee a Kingdome:
And in stead of seeking his own will, and content in all things. Mens mihi Pro regno. My mind is to me a Kingdom:
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then a man seeks to give contentment to GOD in all things, and to bee a foole, that hee may be wise;
then a man seeks to give contentment to GOD in all things, and to be a fool, that he may be wise;
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and to have no will, and no delight in any thing that cannot stand with the pleasure of, and obedience to God.
and to have no will, and no delight in any thing that cannot stand with the pleasure of, and Obedience to God.
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Thus a man by knowing what his owne naturall corruption is, he may know what his affection is to better things.
Thus a man by knowing what his own natural corruption is, he may know what his affection is to better things.
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First of all, there must bee an estimation, an esteeme of God, and Christ;
First of all, there must be an estimation, an esteem of God, and christ;
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for to avoyd misconceit, wee take both these to bee one, God our Father in Christ, and Christ.
for to avoid misconceit, we take both these to be one, God our Father in christ, and christ.
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Whatsoever Christ did for us in love, hee did it from the love of the Father, who gave him:
Whatsoever christ did for us in love, he did it from the love of the Father, who gave him:
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And when we speake of the love of God, wee speake of the love of Christ to us.
And when we speak of the love of God, we speak of the love of christ to us.
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Therfore there must bee a high esteeming, and valuing, and prizing of God above all things in the world, and of his love.
Therefore there must be a high esteeming, and valuing, and prizing of God above all things in the world, and of his love.
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Now this must needs be so: for where grace is, it gives a sanctified judgment; a sanctified judgement values and esteemes things as they are.
Now this must needs be so: for where grace is, it gives a sanctified judgement; a sanctified judgement value's and esteems things as they Are.
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Now the judgement apprehending God and his love to bee the best thing to make us happy, prizeth it above all, Whom have I in heaven but thee? Psal. 73. and what have I in earth in comparison of thee • he prizeth God and his love above all things in the world.
Now the judgement apprehending God and his love to be the best thing to make us happy, prizeth it above all, Whom have I in heaven but thee? Psalm 73. and what have I in earth in comparison of thee • he prizeth God and his love above all things in the world.
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Now if we would know if we have this judgement, wee may know it by our choyce;
Now if we would know if we have this judgement, we may know it by our choice;
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this valuing it is known by choyce:
this valuing it is known by choice:
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for what a man esteemes and values highly, hee makes choyce of above all things in the world.
for what a man esteems and value's highly, he makes choice of above all things in the world.
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What men make choyce of, is seene by their courses:
What men make choice of, is seen by their courses:
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we see it in holy Moses, Heb. 11. hee had a high esteeme of the estate of Gods people that afflicted people:
we see it in holy Moses, Hebrew 11. he had a high esteem of the estate of God's people that afflicted people:
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as afflicted as they were, yet hee saw they were Gods people, in covenant with him,
as afflicted as they were, yet he saw they were God's people, in Covenant with him,
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and more regarded of him, than all the people in the world besides:
and more regarded of him, than all the people in the world beside:
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and upon his estimation hee made a choyce, hee chose rather to suffer afflictions with the people of God,
and upon his estimation he made a choice, he chosen rather to suffer afflictions with the people of God,
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than to enjoy the pleasures of sinne for a season His choyce followed his esteeme:than to enjoy the pleasures of sin for a season His choice followed his esteem:
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so if we value and esteeme God, and religion, and love God above all things, we wil make choice of the Lord.
so if we valve and esteem God, and Religion, and love God above all things, we will make choice of the Lord.
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As Saint Peter sayth, Iohn 6. when Christ asked them, Will you also forsake me? sayth hee, Lord, whither shall wee goe? Wee have made choyce of thee, whither shall wee goe? thou hast the words of eternall life.
As Saint Peter say, John 6. when christ asked them, Will you also forsake me? say he, Lord, whither shall we go? we have made choice of thee, whither shall we go? thou hast the words of Eternal life.
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Let us doe that in truth, that hee for a time failed to doe, when hee sayd, Though all forsake thee, yet will not I.
Let us do that in truth, that he for a time failed to do, when he said, Though all forsake thee, yet will not I.
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If wee make this choyce of Christ, from the truth of our hearts, this shewes our esteeme.
If we make this choice of christ, from the truth of our hearts, this shows our esteem.
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What is thy choyce? Is it Religious wayes, and religious company? is it the feare of God above all things? One thing have I desired, that I may dwell in the house of GOD for ever, and visit his Temple.
What is thy choice? Is it Religious ways, and religious company? is it the Fear of God above all things? One thing have I desired, that I may dwell in the house of GOD for ever, and visit his Temple.
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Psalm. 27. Hast thou with Mary, made choyce of the better part? Doest thou value thy selfe as a member of Christ, Psalm. 27. Hast thou with Marry, made choice of the better part? Dost thou valve thy self as a member of christ,
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and an heire of Heaven, as a Christian above all conditions in this world? (for what a man esteemes, hee values himselfe by) then thou art a true lover, thou hast this love planted in thy heart;
and an heir of Heaven, as a Christian above all conditions in this world? (for what a man esteems, he value's himself by) then thou art a true lover, thou hast this love planted in thy heart;
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because thou hast a true esteeme? You see Paul accounted all dung and drosse in comparison of the excellent knowledge of Christ.
Because thou hast a true esteem? You see Paul accounted all dung and dross in comparison of the excellent knowledge of christ.
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Oh! that wee could come to that excellent affection of Saint Paul, to undervalue all things to Christ,
Oh! that we could come to that excellent affection of Saint Paul, to undervalue all things to christ,
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and the good things by Christ, and Religion.
and the good things by christ, and Religion.
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Certainly it is universally true, where Christ is loved, and God in Christ, the price of all things else fall in the soule:
Certainly it is universally true, where christ is loved, and God in christ, the price of all things Else fallen in the soul:
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For when we welcome Christ, then farewell all that cannot stand with Christ.
For when we welcome christ, then farewell all that cannot stand with christ.
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Againe, our esteeme is knowne by our willing parting with any thing for that that we esteeme,
Again, our esteem is known by our willing parting with any thing for that that we esteem,
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as a wise Merchant doth sell all for the Pearle. Wee may know therefore that wee esteeme GOD, and his truth:
as a wise Merchant does fell all for the Pearl. we may know Therefore that we esteem GOD, and his truth:
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for they goe together, God, and his truth, and religion;
for they go together, God, and his truth, and Religion;
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wee must take God with all that hee is cloathed with, wherein he shewes himselfe unto us.
we must take God with all that he is clothed with, wherein he shows himself unto us.
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If wee sell all for the truth of God, and part with all, & deny all for the love,
If we fell all for the truth of God, and part with all, & deny all for the love,
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and obedience of it, it is a signe wee have an esteeme answerable to his worth, and that we love him.
and Obedience of it, it is a Signen we have an esteem answerable to his worth, and that we love him.
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Those therfore that will part with nothing for God, nor for Religion, and the Truth,
Those Therefore that will part with nothing for God, nor for Religion, and the Truth,
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when they are called to it, doe they talke of love to GOD? they have no esteeme, they value not GOD;
when they Are called to it, do they talk of love to GOD? they have no esteem, they valve not GOD;
c-crq pns32 vbr vvn p-acp pn31, vdb pns32 vvi pp-f n1 p-acp np1? pns32 vhb dx n1, pns32 vvb xx np1;
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if they did esteeme him, they would sell all for the pearl.
if they did esteem him, they would fell all for the pearl.
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Therefore those that halt in religion, that care not which way religion and the truth goes,
Therefore those that halt in Religion, that care not which Way Religion and the truth Goes,
av d cst vvb p-acp n1, cst vvb xx r-crq n1 n1 cc dt n1 vvz,
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so they may have honour, and pleasures in this world, where is their esteeme of the Gospell,
so they may have honour, and pleasures in this world, where is their esteem of the Gospel,
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and of the truth of Christ, and of God? they have no love, because they have no estimation.
and of the truth of christ, and of God? they have no love, Because they have no estimation.
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Againe, what we esteem highly of, wee speake largely of. A man is alwayes eloquent in that hee esteemes:
Again, what we esteem highly of, we speak largely of. A man is always eloquent in that he esteems:
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it will put him to the extent of his abilities, to bee as eloquent as possible hee can bee:
it will put him to the extent of his abilities, to be as eloquent as possible he can be:
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you never knew a man want words for that hee prized, to set it out.
you never knew a man want words for that he prized, to Set it out.
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Therefore when wee want words to prayse God, and to set out the value of the best things, it is an argument wee have poore esteeme of them.
Therefore when we want words to praise God, and to Set out the valve of the best things, it is an argument we have poor esteem of them.
av c-crq pns12 vvb n2 pc-acp vvi np1, cc pc-acp vvi av dt n1 pp-f dt js n2, pn31 vbz dt n1 pns12 vhb j n1 pp-f pno32.
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All goe together, GOD, and the things of GOD:
All go together, GOD, and the things of GOD:
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What doe wee talke of loving GOD, and despise Christians, and Religion? they are never severed.
What do we talk of loving GOD, and despise Christians, and Religion? they Are never severed.
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If a man esteeme the best things, hee will be often speaking of them. If a man set his affections upon a thing, it will suggest words at will.
If a man esteem the best things, he will be often speaking of them. If a man Set his affections upon a thing, it will suggest words At will.
cs dt n1 vvb dt js n2, pns31 vmb vbi av vvg pp-f pno32. cs dt n1 vvd po31 n2 p-acp dt n1, pn31 vmb vvi n2 p-acp n1.
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Therefore those that are cleane out of their Theame, when they speake of good things, are to seeke.
Therefore those that Are clean out of their Theme, when they speak of good things, Are to seek.
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Alas, where is the affection of love? where is esteeme? esteeme it makes a readinesse to speake. Esteeme likewise carries our thoughts:
Alas, where is the affection of love? where is esteem? esteem it makes a readiness to speak. Esteem likewise carries our thoughts:
np1, q-crq vbz dt n1 pp-f n1? q-crq vbz n1? vvb pn31 vvz dt n1 pc-acp vvi. vvb av vvz po12 n2:
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Wouldest thou know what thou esteemest highly? What doest thou thinke of most, and highest? thou mayest know it by that.
Wouldst thou know what thou esteemest highly? What dost thou think of most, and highest? thou Mayest know it by that.
vmd2 pns21 vvi q-crq pns21 vv2 av-j? q-crq vd2 pns21 vvi pp-f av-ds, cc js? pns21 vm2 vvi pn31 p-acp d.
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Wee see the first branch, how wee may know we love GOD, if wee have a high esteeme,
we see the First branch, how we may know we love GOD, if we have a high esteem,
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and valuing of GOD, by these signes.
and valuing of GOD, by these Signs.
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Secondly, where there is true love, and affection, there is a desire of union, of knitting and coupling with the thing loved, of necessi•tie it must be so:
Secondly, where there is true love, and affection, there is a desire of Union, of knitting and coupling with the thing loved, of necessi•tie it must be so:
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for love is such a kinde of affection, it drawes the soule all it can to the thing loved;
for love is such a kind of affection, it draws the soul all it can to the thing loved;
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it hath a magneticall force, the force of a Load-stone. Every one knowes what this meanes.
it hath a magnetical force, the force of a Loadstone. Every one knows what this means.
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This affection of love makes us one with that wee love. If a man love the world, hee is a worldling; a man of the world; because affection breeds union:
This affection of love makes us one with that we love. If a man love the world, he is a worldling; a man of the world; Because affection breeds Union:
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though a man bee never so base in choosing, whatsoever a man loves, he desires union with it,
though a man be never so base in choosing, whatsoever a man loves, he Desires Union with it,
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and being so, hee hath his name from that hee loves: hee that loves the world, is a worldling, an earth-worm.
and being so, he hath his name from that he loves: he that loves the world, is a worldling, an earthworm.
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Now if there be the love of God, as in covenant, as a father in Christ,
Now if there be the love of God, as in Covenant, as a father in christ,
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for so we must conceive of GOD, there will bee a desire of fellowship and communion with him by all meanes, in the Word and Sacrament, &c. If a man desire strangenesse, that he cares not how seldome hee receive the Sacrament,
for so we must conceive of GOD, there will be a desire of fellowship and communion with him by all means, in the Word and Sacrament, etc. If a man desire strangeness, that he Cares not how seldom he receive the Sacrament,
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or come into Gods presence, is here love? how can love and strangenesse stand together? thou art a strange person from God,
or come into God's presence, is Here love? how can love and strangeness stand together? thou art a strange person from God,
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and the things of God, thou hast no joy in his presence, where thou mayest enjoy his presence here in holy things in this world,
and the things of God, thou hast no joy in his presence, where thou Mayest enjoy his presence Here in holy things in this world,
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if thou delight not in his presence, and in union with him, how canst thou say, thou lovest him?
if thou delight not in his presence, and in Union with him, how Canst thou say, thou Lovest him?
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Can a man say he loves him, whose company hee cares not for? Thou carest not for Gods company, thou mayest meete him in the Word and Sacraments,
Can a man say he loves him, whose company he Cares not for? Thou Carest not for God's company, thou Mayest meet him in the Word and Sacraments,
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and in good company, Where two or three are gathered together, I will be in the middest.
and in good company, Where two or three Are gathered together, I will be in the midst.
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Doest thou pretend thou lovest GOD, if thou carest not for these? thou hast no fellowship in this businesse:
Dost thou pretend thou Lovest GOD, if thou Carest not for these? thou hast no fellowship in this business:
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all that rellish not heavenly things, they doe not love.
all that relish not heavenly things, they do not love.
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Now to try whether we have this branch of love, that is, a desire of union.
Now to try whither we have this branch of love, that is, a desire of Union.
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Where therefore there is a desire of union with the partie loved, of uniting to that person (for we speake of persons) there wil bee a desire of communion ▪ a desire of Vnion will breed a desire of Communion;
Where Therefore there is a desire of Union with the party loved, of uniting to that person (for we speak of Persons) there will be a desire of communion ▪ a desire of union will breed a desire of Communion;
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that is, there will be a course taken to open our mindes:
that is, there will be a course taken to open our minds:
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if we have a desire of communion with GOD, wee will open our soules often to him in prayer;
if we have a desire of communion with GOD, we will open our Souls often to him in prayer;
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and we will desire that hee will open himselfe in speaking to our hearts by his Spirit:
and we will desire that he will open himself in speaking to our hearts by his Spirit:
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And wee will desire that he will open his minde to us in his Word:
And we will desire that he will open his mind to us in his Word:
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wee will bee carefull to heare his Word, and so maintain that sweet and heavenly Commerce betweene him and our soules, by this entercourse of hearing him, and speaking to him.
we will be careful to hear his Word, and so maintain that sweet and heavenly Commerce between him and our Souls, by this intercourse of hearing him, and speaking to him.
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Where two or three are gathered together, I will bee in the midst. Where two or three Are gathered together, I will be in the midst.
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Therefore th•se that make no conscience either of hearing the word, or of prayer publicke and private, a•d of using the glorious libertie wee have in Christ, of free accesse to the Throne of Grace, that doe not use this prerogative and priviledge to cherish that union and communion they may have with God, they love not God,
Therefore th•se that make no conscience either of hearing the word, or of prayer public and private, a•d of using the glorious liberty we have in christ, of free access to the Throne of Grace, that do not use this prerogative and privilege to cherish that Union and communion they may have with God, they love not God,
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and Christ ▪ Strangenesse is opposite to love, and it dissolves, and disunites affections;
and christ ▪ Strangeness is opposite to love, and it dissolves, and disunites affections;
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therefore when wee are strange to God, that we can goe from one end of the weeke to the other,
Therefore when we Are strange to God, that we can go from one end of the Week to the other,
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and from the beginning of the day, to the end of it, & not be acquainted with God,
and from the beginning of the day, to the end of it, & not be acquainted with God,
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and not open our soules to him, it is a signe wee have no love, because there is no desire of union, and communion with him.
and not open our Souls to him, it is a Signen we have no love, Because there is no desire of Union, and communion with him.
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Againe, where wee love, we consult and advise, and rest in that advice, as comming from a loving person;
Again, where we love, we consult and Advice, and rest in that Advice, as coming from a loving person;
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especially if he bee as wise as loving: so in all our consultations, wee will goe to God, and take his counsell;
especially if he be as wise as loving: so in all our Consultations, we will go to God, and take his counsel;
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and when wee have it, wee will account it the counsell of one that is wise and loving.
and when we have it, we will account it the counsel of one that is wise and loving.
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Those therefore that trust to their owne wits, to policie, and such like, what doe they speake of love,
Those Therefore that trust to their own wits, to policy, and such like, what do they speak of love,
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when they make not use of that Covenant that is betweene God and them? they consult not with him, they make not his word, the man of their counsell; they goe not to him by prayer for advice, they commit not their wayes to him, as the Psalmist speaketh.
when they make not use of that Covenant that is between God and them? they consult not with him, they make not his word, the man of their counsel; they go not to him by prayer for Advice, they commit not their ways to him, as the Psalmist speaks.
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And this distinguisheth a good Christian from another man.
And this Distinguisheth a good Christian from Another man.
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A good Christian hee is such a one as acquaints himselfe with his God, and wil not loose that entercourse hee hath with God, for all the world.
A good Christian he is such a one as acquaints himself with his God, and will not lose that intercourse he hath with God, for all the world.
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As Daniel, hee would not but pray, they could not get him from it with the hazard of his life.
As daniel, he would not but pray, they could not get him from it with the hazard of his life.
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Againe, where this desire of union, and joyning is, there is a desire even of death it selfe, that there may be a fuller union,
Again, where this desire of Union, and joining is, there is a desire even of death it self, that there may be a fuller Union,
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and a desire of the consummation of all things.
and a desire of the consummation of all things.
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Therefore so farre as wee are afraid of death, and tremble at it, so farre we want love.
Therefore so Far as we Are afraid of death, and tremble At it, so Far we want love.
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When the contract is once made betweene Christ and the soule of a Christian, for him to feare the making up of the mariage,
When the contract is once made between christ and the soul of a Christian, for him to Fear the making up of the marriage,
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when wee are now absent from the Lord, to feare the sweet, eternal communion wee shall have in heaven, where we shall have all things in greater excellencie,
when we Are now absent from the Lord, to Fear the sweet, Eternal communion we shall have in heaven, where we shall have all things in greater excellency,
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and abundance, it is from want of faith and love.
and abundance, it is from want of faith and love.
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Therefore we should bee ashamed of our selves, when wee finde such thoughts rising in our hearts (as they will naturally) to bee basely and distrustfully afrayd of death.
Therefore we should be ashamed of our selves, when we find such thoughts rising in our hearts (as they will naturally) to be basely and distrustfully afraid of death.
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Saint Paul sayth, I desire to be dissolved, and to bee with Christ, that is good,
Saint Paul say, I desire to be dissolved, and to be with christ, that is good,
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nay it is much better for mee; nay, it is best of all to bee with Christ:
nay it is much better for me; nay, it is best of all to be with christ:
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therefore you see it stirred up his desire, I desire to bee dissolved, and to bee with Christ.
Therefore you see it stirred up his desire, I desire to be dissolved, and to be with christ.
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Come Lord Iesus, come quickly, sayth the Church, Revel. 22. and the spirit in the Spouse, stirres up this desire likewise, Come, the Spirit and the Spouse say, Come. Come Lord Iesus, come quickly, say the Church, Revel. 22. and the Spirit in the Spouse, stirs up this desire likewise, Come, the Spirit and the Spouse say, Come.
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And wee should rejoyce to thinke there are happier times to come, wherein there will bee an eternall meeting together that nothing shall dissolve, as the Apostle sayth, 1 Thessal. 4. 17. when wee shall bee for ever with the LORD.
And we should rejoice to think there Are Happier times to come, wherein there will be an Eternal meeting together that nothing shall dissolve, as the Apostle say, 1 Thessal. 4. 17. when we shall be for ever with the LORD.
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Oh! those times cheare up the heart of a Christian before hand.
Oh! those times cheer up the heart of a Christian before hand.
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Now where these things possesse not the soule, how can wee say, that wee love God? In Cant. 1. the Church beginnes, Let him kisse mee with the kisses of his mouth:
Now where these things possess not the soul, how can we say, that we love God? In Cant 1. the Church begins, Let him kiss me with the Kisses of his Mouth:
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shee desires a familiar communion with Christ in his word and ordinances, Let him kisse me, &c. Let him speake by his Spirit to my heart.
she Desires a familiar communion with christ in his word and ordinances, Let him kiss me, etc. Let him speak by his Spirit to my heart.
pns31 vvz dt j-jn n1 p-acp np1 p-acp po31 n1 cc n2, vvb pno31 vvi pno11, av vvb pno31 vvi p-acp po31 n1 p-acp po11 n1.
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In this world Christ kisseth his Church with the kisses of his mouth. But in the latter end of the Canticles, Make haste my beloved; she desires his second coming:
In this world christ Kisses his Church with the Kisses of his Mouth. But in the latter end of the Canticles, Make haste my Beloved; she Desires his second coming:
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thinks it not enough to have the kisses of his mouth, Make haste my beloved, and bee as the young Roes upon the mountaines of Spices, that is, come hastily from heaven, the mountaine of Spices,
thinks it not enough to have the Kisses of his Mouth, Make haste my Beloved, and be as the young Roes upon the Mountains of Spices, that is, come hastily from heaven, the mountain of Spices,
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and let us meet together my beloved. These things be somwhat strange to our carnall dispositions:
and let us meet together my Beloved. These things be somewhat strange to our carnal dispositions:
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but if wee hope ever to attaine to the comfort of what I say, wee must labour that our hearts may bee brought to this excellent condition, to desire the presence of Christ;
but if we hope ever to attain to the Comfort of what I say, we must labour that our hearts may be brought to this excellent condition, to desire the presence of christ;
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that is, the second propertie of love.
that is, the second property of love.
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The third is to rest pleased and contented in the thing when wee are joyned with it,
The third is to rest pleased and contented in the thing when we Are joined with it,
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so farre as wee are joyned with it, to place our contentment in it, and it is in the nature of that affection to place contentment in the thing wee desire to have, whenwe have it once.
so Far as we Are joined with it, to place our contentment in it, and it is in the nature of that affection to place contentment in the thing we desire to have, whenwe have it once.
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Now wee may know this our contentment, whether wee rest in GOD, or no, by the in ward quiet and peace of the soule in all conditions;
Now we may know this our contentment, whither we rest in GOD, or no, by the in ward quiet and peace of the soul in all conditions;
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when whatsoever our condition be in this world, yet wee know wee have the light of GODS countenance,
when whatsoever our condition be in this world, yet we know we have the Light of GOD'S countenance,
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and can rest, and bee content in it, more than worldly men in their corne,
and can rest, and be content in it, more than worldly men in their corn,
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and wine, and oyle, as David sayth, Psalm. 4. I rejoyce more in the light of thy countenance,
and wine, and oil, as David say, Psalm. 4. I rejoice more in the Light of thy countenance,
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than when they have their corne, and wine, and oyle. than when they have their corn, and wine, and oil.
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When wee can joy, and solace our selves with the assurance of Gods favour, and love in Jesus Christ.
When we can joy, and solace our selves with the assurance of God's favour, and love in jesus christ.
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Being justified by faith, we have peace with God, and rejoyce in God, as it is Rom. 5. wee rejoyce in God as ours. Being justified by faith, we have peace with God, and rejoice in God, as it is Rom. 5. we rejoice in God as ours.
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Therfore those that goe to outward contentments, that run out to them, as if there were not enough in God,
Therefore those that go to outward contentment's, that run out to them, as if there were not enough in God,
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and divine things, to content their soules, but they must be beholding to the divell, a•d to the flesh, for contentments;
and divine things, to content their Souls, but they must be beholding to the Devil, a•d to the Flesh, for contentment's;
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this is not to rest in God. Hee is overcovetous whom God cannot content.
this is not to rest in God. He is overcovetous whom God cannot content.
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If we be in covenant with him, hee is able to fill our soule, and all the corners of it:
If we be in Covenant with him, he is able to fill our soul, and all the corners of it:
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hee is able to satisfie all the delights and desires of it: hee is a gracious father in Christ.
he is able to satisfy all the delights and Desires of it: he is a gracious father in christ.
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Whither should wee goe from him for contentment? why should wee goe out of religion to content our selves in •vain recreations & pleasures of sinne for a season,
Whither should we go from him for contentment? why should we go out of Religion to content our selves in •vain recreations & pleasures of sin for a season,
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when wee have abundance in God? And where there is contentment, there will be trusting in him, and relying upon him.
when we have abundance in God? And where there is contentment, there will be trusting in him, and relying upon him.
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A man will not rely upon riches, or friends, or any thing: for where we place our contentment, we place our trust.
A man will not rely upon riches, or Friends, or any thing: for where we place our contentment, we place our trust.
dt n1 vmb xx vvi p-acp n2, cc n2, cc d n1: c-acp c-crq pns12 vvb po12 n1, pns12 vvb po12 n1.
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So farre as we love God, so farre wee repose affiance and trust in him;
So Far as we love God, so Far we repose affiance and trust in him;
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he will be our rock, & castle & strength ▪ Wouldest thou know whether, thou restest in him or no? In the time of danger, whither doth thy soule run? to thy purse,
he will be our rock, & castle & strength ▪ Wouldst thou know whither, thou restest in him or no? In the time of danger, whither does thy soul run? to thy purse,
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if thou bee a rich man? or to thy friends if thou bee a worldly minded man? Every man hath his Castle to flye to.
if thou be a rich man? or to thy Friends if thou be a worldly minded man? Every man hath his Castle to fly to.
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But the Name of the Lord is a strong Tower:
But the Name of the Lord is a strong Tower:
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hee that is a childe of God, flieth thither for refuge, and there hee covereth himselfe, and is safe.
he that is a child of God, flies thither for refuge, and there he Covereth himself, and is safe.
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1054
He enters into those chambers of divine providence, and goodnesse, and there he rests in all troubles.
He enters into those chambers of divine providence, and Goodness, and there he rests in all Troubles.
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Therefore aske thy affections whither thou wouldest runne, if there should come a confusion of all things:
Therefore ask thy affections whither thou Wouldst run, if there should come a confusion of all things:
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when men are apt to say, Oh! what will become of us? and they think of this and that:
when men Are apt to say, Oh! what will become of us? and they think of this and that:
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A good Christian hath God to rest in;
A good Christian hath God to rest in;
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he hath God reconciled in Christ, and in his love he plants himselfe in life and death.
he hath God reconciled in christ, and in his love he plants himself in life and death.
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He makes God his habitation and his Castle, as it is Psalm. 18. I love the Lord dearly, my Rock and my Fortresse.
He makes God his habitation and his Castle, as it is Psalm. 18. I love the Lord dearly, my Rock and my Fortress.
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And Moses in Psalm. 90. for his Psalme it is, Thou hast been our habitation from everlasting to everlasting. Wee dwell in thee;
And Moses in Psalm. 90. for his Psalm it is, Thou hast been our habitation from everlasting to everlasting. we dwell in thee;
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though in the world we are tossed up and downe, and live and die, yet wee alway dwell with thee.
though in the world we Are tossed up and down, and live and die, yet we always dwell with thee.
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So a Christian hath his contentment, and his habitation in God, he is his house he dwells in, his rocke, his resting place, his centre in which he rests, Come unto mee, and yee shall finde rest to your soules.
So a Christian hath his contentment, and his habitation in God, he is his house he dwells in, his rock, his resting place, his centre in which he rests, Come unto me, and ye shall find rest to your Souls.
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When a man is beat out of all contentments he may know by this, whether he love God, or no:
When a man is beatrice out of all contentment's he may know by this, whither he love God, or no:
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As David when hee was beat out of all, and they were ready to stone him;
As David when he was beatrice out of all, and they were ready to stone him;
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but hee trusted in the Lord his God.
but he trusted in the Lord his God.
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So in losses, and crosses, hast thou contentment in God, thou wilt fetch what thou losest out of the love of God;
So in losses, and Crosses, hast thou contentment in God, thou wilt fetch what thou losest out of the love of God;
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and what thou art crossed in, thou wilt fetch out of Gods love:
and what thou art crossed in, thou wilt fetch out of God's love:
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thou wilt say, this and that is taken from mee, but God is mine, I can fetch more good by faith from him,
thou wilt say, this and that is taken from me, but God is mine, I can fetch more good by faith from him,
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than I can lose in the world.
than I can loose in the world.
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A soule that is acquainted with God, when hee loseth any thing in the world, he can fetch it out of the •cuntain and spring.
A soul that is acquainted with God, when he loses any thing in the world, he can fetch it out of the •cuntain and spring.
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1071
He is taught to love God, he is skilfull this way, to pitch his hope and affiance in God, where he hath enough for all crosses.
He is taught to love God, he is skilful this Way, to pitch his hope and affiance in God, where he hath enough for all Crosses.
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Let us labour to bring our souls more and more to this, and then wee shal know what it is to love God, by this placing of our contentment in him.
Let us labour to bring our Souls more and more to this, and then we shall know what it is to love God, by this placing of our contentment in him.
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1073
Take all from me, sayth holy A•stin, so thou leave mee thy selfe: So a Christian can say, take all from mee, so I have God.
Take all from me, say holy A•stin, so thou leave me thy self: So a Christian can say, take all from me, so I have God.
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1074
Indeed where shall a man have comfort in many passages of his life, if he finde it not in religion? What will become of a man in this uncertaine world,
Indeed where shall a man have Comfort in many passages of his life, if he find it not in Religion? What will become of a man in this uncertain world,
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1075
if hee have not somewhat where hee may place his content? Oh! he will finde before hee die, that hee is a wretched man, hee knowes not where to finde rest, and contentment before he die;
if he have not somewhat where he may place his content? Oh! he will find before he die, that he is a wretched man, he knows not where to find rest, and contentment before he die;
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1076
hee will bee beat out of all his holds here, either by sicknesse, or one thing or other.
he will be beatrice out of all his holds Here, either by sickness, or one thing or other.
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The fourth and last is, where the true affection of love to God is, it stirs up the soule to give all contentment to God, to doe all things that may please him.
The fourth and last is, where the true affection of love to God is, it stirs up the soul to give all contentment to God, to do all things that may please him.
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1078
This is the nature of love, it stirs up to please the partie loved. Isaacks sons saw that their father loved Venison, therfore they provided venison for him. This is the nature of love, it stirs up to please the party loved. Isaacs Sons saw that their father loved Venison, Therefore they provided venison for him.
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Those that know what God loves, will provide what they can, that that God may delight in.
Those that know what God loves, will provide what they can, that that God may delight in.
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1080
He loves a humble, and a believing heart. Thou hast wounded me with one of thine eyes.
He loves a humble, and a believing heart. Thou hast wounded me with one of thine eyes.
pns31 vvz dt j, cc dt j-vvg n1. pns21 vh2 vvn pno11 p-acp crd pp-f po21 n2.
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The eye of faith, when the soule can trust in the word, & humbly go out of it self:
The eye of faith, when the soul can trust in the word, & humbly go out of it self:
dt n1 pp-f n1, c-crq dt n1 vmb vvi p-acp dt n1, cc av-j vvi av pp-f pn31 n1:
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1082
his delight is in a broken yeelding heart, that hardnes not it selfe against his instructions, but yeelds.
his delight is in a broken yielding heart, that hardness not it self against his instructions, but yields.
po31 n1 vbz p-acp dt j-vvn vvg n1, cst n1 xx pn31 n1 p-acp po31 n2, cc-acp vvz.
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1083
A broken heart that lies low, & heares all that God saith, Oh, it is a sacrifice that God is much delighted in:
A broken heart that lies low, & hears all that God Says, O, it is a sacrifice that God is much delighted in:
dt j-vvn n1 cst vvz j, cc vvz d cst np1 vvz, uh, pn31 vbz dt n1 cst np1 vbz av-d vvn p-acp:
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1084
a humble spirit is such a spirit as God dwels in. He that dwels in the highest heavens, dwels in a humble spirit.
a humble Spirit is such a Spirit as God dwells in. He that dwells in the highest heavens, dwells in a humble Spirit.
dt j n1 vbz d dt n1 c-acp np1 vvz p-acp. pns31 cst vvz p-acp dt js n2, vvz p-acp dt j n1.
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1085
Doth God delight in a meeke, broken, humble spirit? Oh, then it will be the desire of a Christian to have such a spirit as God may delight in.
Does God delight in a meek, broken, humble Spirit? O, then it will be the desire of a Christian to have such a Spirit as God may delight in.
vdz n1 vvi p-acp dt j, j-vvn, j n1? uh, cs pn31 vmb vbi dt n1 pp-f dt njp pc-acp vhi d dt n1 c-acp np1 vmb vvi p-acp.
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1086
A meeke soule is much esteemed, the hidden man of the heart is much prized;
A meek soul is much esteemed, the hidden man of the heart is much prized;
dt j n1 vbz av-d vvn, dt j-vvn n1 pp-f dt n1 vbz av-d vvn;
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1087
search in Gods word what hee delights in, and let us labour to bring our selves to such a condition as God may delight in us,
search in God's word what he delights in, and let us labour to bring our selves to such a condition as God may delight in us,
vvb p-acp ng1 n1 r-crq pns31 vvz p-acp, cc vvb pno12 vvi pc-acp vvi po12 n2 p-acp d dt n1 c-acp np1 vmb vvi p-acp pno12,
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1088
and we in him, & then it is a signe wee love him, when wee labour to procure all things that may give him content.
and we in him, & then it is a Signen we love him, when we labour to procure all things that may give him content.
cc pns12 p-acp pno31, cc av pn31 vbz dt n1 pns12 vvb pno31, c-crq pns12 vvb pc-acp vvi d n2 cst vmb vvi pno31 vvi.
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1089
You know that love where it is, it stirres up the affections of the partie to remove all things that are distastfull to the partie it loves.
You know that love where it is, it stirs up the affections of the party to remove all things that Are distasteful to the party it loves.
pn22 vvb d n1 c-crq pn31 vbz, pn31 n2 a-acp dt n2 pp-f dt n1 pc-acp vvi d n2 cst vbr j p-acp dt n1 pn31 vvz.
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1090
Therefore it is a neat affection;
Therefore it is a neat affection;
av pn31 vbz dt j n1;
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1091
for it will make those neat, that otherwise are not so, because it will not offend:
for it will make those neat, that otherwise Are not so, Because it will not offend:
c-acp pn31 vmb vvi d j, cst av vbr xx av, c-acp pn31 vmb xx vvi:
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1092
much more this divine heavenly affection, when it is set on a right object, upon God, it is a neat, cleanly affection, it will purge the soule, it will worke upon the soule a desire to bee cleane, as much as can bee,
much more this divine heavenly affection, when it is Set on a right Object, upon God, it is a neat, cleanly affection, it will purge the soul, it will work upon the soul a desire to be clean, as much as can be,
av-d dc d j-jn j n1, c-crq pn31 vbz vvn p-acp dt j-jn n1, p-acp np1, pn31 vbz dt j, j n1, pn31 vmb vvi dt n1, pn31 vmb vvi p-acp dt n1 dt n1 pc-acp vbi j, p-acp d c-acp vmb vbi,
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1093
because God is a pure, holy God, and it will have no fellowship with the workes of darknesse.
Because God is a pure, holy God, and it will have no fellowship with the works of darkness.
c-acp np1 vbz dt j, j np1, cc pn31 vmb vhb dx n1 p-acp dt n2 pp-f n1.
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1094
Therfore as much as humane frailtie will permit, the soule that loves God, it will studie puritie, to keep it selfe unspotted of the world. It will not willingly cherish any sinne that may offend the Spirit.
Therefore as much as humane frailty will permit, the soul that loves God, it will study purity, to keep it self unspotted of the world. It will not willingly cherish any sin that may offend the Spirit.
av p-acp d c-acp j n1 vmb vvi, dt n1 cst vvz np1, pn31 vmb vvi n1, pc-acp vvi pn31 n1 j pp-f dt n1. pn31 vmb xx av-j vvi d n1 cst vmb vvi dt n1.
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1095
Those therefore that are carelesse of their wayes, and carriage, and affections, that make nothing of polluting,
Those Therefore that Are careless of their ways, and carriage, and affections, that make nothing of polluting,
d av d vbr j pp-f po32 n2, cc n1, cc n2, cst vvb pix pp-f vvg,
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1096
and defiling their affectictions, and their wayes, there is not the love of God in their hearts.
and defiling their affectictions, and their ways, there is not the love of God in their hearts.
cc vvg po32 n2, cc po32 n2, pc-acp vbz xx dt n1 pp-f np1 p-acp po32 n2.
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1097
It stirres up shame to be offensive, in the eyes of such a one, especially if they be great, there is both love and respect meet together, where it is a reverentiall love with respect, there is a shame to bee in a base, filthy, displeasing cōdition.
It stirs up shame to be offensive, in the eyes of such a one, especially if they be great, there is both love and respect meet together, where it is a reverential love with respect, there is a shame to be in a base, filthy, displeasing condition.
pn31 n2 p-acp n1 pc-acp vbi j, p-acp dt n2 pp-f d dt pi, av-j cs pns32 vbb j, pc-acp vbz d n1 cc n1 vvb av, c-crq pn31 vbz dt j n1 p-acp n1, pc-acp vbz dt n1 pc-acp vbi p-acp dt j, j, vvg n1.
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1098
God hates pride and idolatry, &c. therefore a man that loves God, will hate Idols, and all false doctrine, and worship that tends this way:
God hates pride and idolatry, etc. Therefore a man that loves God, will hate Idols, and all false Doctrine, and worship that tends this Way:
np1 vvz n1 cc n1, av av dt n1 cst vvz np1, vmb vvi n2, cc d j n1, cc n1 cst vvz d n1:
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1099
his heart will rise against them; because hee knows God hates it, and all that take that course;
his heart will rise against them; Because he knows God hates it, and all that take that course;
png31 n1 vmb vvi p-acp pno32; c-acp pns31 vvz np1 vvz pn31, cc d cst vvb cst n1;
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1100
he observes what is most offensive to God, and hee will avoyd it, and seeke what is pleasing to him.
he observes what is most offensive to God, and he will avoid it, and seek what is pleasing to him.
pns31 vvz r-crq vbz av-ds j p-acp np1, cc pns31 vmb vvi pn31, cc vvb r-crq vbz vvg p-acp pno31.
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1101
God and Christ are wondrously pleased with faith. Thou ha•t wounded mee with one of thine eyes.
God and christ Are wondrously pleased with faith. Thou ha•t wounded me with one of thine eyes.
np1 cc np1 vbr av-j vvn p-acp n1. pns21 vh2 vvn pno11 p-acp crd pp-f po21 n2.
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1102
Faith, and love from faith wounds the breast of Christ: therefore let us labour for faith. Faith, and love from faith wounds the breast of christ: Therefore let us labour for faith.
n1, cc vvb p-acp n1 vvz dt n1 pp-f np1: av vvb pno12 vvi p-acp n1.
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1103
Oh woman, great is thy faith.
O woman, great is thy faith.
uh n1, j vbz po21 n1.
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1104
It it is such a grace, as bindes and overcomes God, it honours him so much.
It it is such a grace, as binds and overcomes God, it honours him so much.
pn31 pn31 vbz d dt n1, c-acp vvz cc vvz np1, pn31 vvz pno31 av av-d.
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1105
Let us ther•fore labour for faith, and in believing for all graces:
Let us ther•fore labour for faith, and in believing for all graces:
vvb pno12 av vvi p-acp n1, cc p-acp vvg p-acp d n2:
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they are things that God loves, therefore let us labour to be furnished with all things that he loves, especially those graces that have some excellencie set upon them in the Scripture, wee should most esteeme.
they Are things that God loves, Therefore let us labour to be furnished with all things that he loves, especially those graces that have Some excellency Set upon them in the Scripture, we should most esteem.
pns32 vbr n2 cst np1 vvz, av vvb pno12 vvi pc-acp vbi vvn p-acp d n2 cst pns31 vvz, av-j d n2 cst vhb d n1 vvn p-acp pno32 p-acp dt n1, pns12 vmd av-ds vvi.
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1107
Isaac when he was to marry Rebecca, he sends her jewels beforehand, that having them, shee might bee more lovely in his eye.Isaac when he was to marry Rebecca, he sends her Jewels beforehand, that having them, she might be more lovely in his eye.
np1 c-crq pns31 vbds pc-acp vvi np1, pns31 vvz po31 n2 av, cst vhg pno32, pns31 vmd vbi av-dc j p-acp po31 n1.
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So Christ, the husband of his Church, that hee might take more delight and content in his Church, hee sends her Iewels before hand, that is, hee enricheth his Church with the spirit of faith, meeknes, humilitie and love,
So christ, the husband of his Church, that he might take more delight and content in his Church, he sends her Jewels before hand, that is, he enricheth his Church with the Spirit of faith, meekness, humility and love,
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1109
and all graces, that he may delight, and take content in his Spouse.
and all graces, that he may delight, and take content in his Spouse.
cc d n2, cst pns31 vmb vvi, cc vvb j p-acp po31 n1.
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1110
Those that have not somwhat that God may d•light in them, they have not the spirit of love.
Those that have not somewhat that God may d•light in them, they have not the Spirit of love.
d cst vhb xx av cst np1 vmb vvi p-acp pno32, pns32 vhb xx dt n1 pp-f n1.
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1111
Those therfore that rebell in stead of giving God content, that resist the Spirit, and the motions of it, in the ministery,
Those Therefore that rebel in stead of giving God content, that resist the Spirit, and the motions of it, in the Ministry,
d av d n1 p-acp n1 pp-f vvg np1 n1, cst vvb dt n1, cc dt n2 pp-f pn31, p-acp dt n1,
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1112
and in reprehension, and the like:
and in reprehension, and the like:
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1113
those that live in sinnes directly against Gods command, that are common swearers, and filthy persons, neglecters of holy things, prophane, godlesse persons;
those that live in Sins directly against God's command, that Are Common swearers, and filthy Persons, neglecters of holy things, profane, godless Persons;
d cst vvb p-acp n2 av-j p-acp npg1 n1, cst vbr j n2, cc j n2, n2 pp-f j n2, j, j n2;
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1114
doe they talke of the love of God, and of heaven? you may see the filthinesse of their hearts, by the filthiness that issues from them.
do they talk of the love of God, and of heaven? you may see the filthiness of their hearts, by the filthiness that issues from them.
vdb pns32 vvi pp-f dt n1 pp-f np1, cc pp-f n1? pn22 vmb vvi dt n1 pp-f po32 n2, p-acp dt n1 cst vvz p-acp pno32.
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1115
God keepes not such excellencies for such persons: the love of God, and living in sinnes against conscience, will not stand together.
God keeps not such excellencies for such Persons: the love of God, and living in Sins against conscience, will not stand together.
np1 vvz xx d n2 p-acp d n2: dt n1 pp-f np1, cc vvg p-acp n2 p-acp n1, vmb xx vvi av.
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1116
A demonstration of love is, exhibitio operis, the exhibition of somewhat to pleas• God. Shew me in thy course what thou doest to please God.
A demonstration of love is, exhibitio operis, the exhibition of somewhat to pleas• God. Show me in thy course what thou dost to please God.
dt n1 pp-f n1 vbz, fw-la fw-la, dt n1 pp-f av p-acp n1 np1. n1 pno11 p-acp po21 n1 r-crq pns21 vd2 p-acp vvi np1.
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1117
If thou live in courses that are condem red, never talke of love.
If thou live in courses that Are condemn read, never talk of love.
cs pns21 vvb p-acp n2 cst vbr vvi j-jn, av-x vvb pp-f n1.
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1118
It is a pittifull thing, to see in the boso•e of the Church, under the glorious revelation of divine Truth, that men should live apparantly,
It is a pitiful thing, to see in the boso•e of the Church, under the glorious Revelation of divine Truth, that men should live apparently,
pn31 vbz dt j n1, pc-acp vvi p-acp dt n1 pp-f dt n1, p-acp dt j n1 pp-f j-jn n1, cst n2 vmd vvi av-j,
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1119
and impudently in sins against conscience, that glory in in theirshame.
and impudently in Sins against conscience, that glory in in theirshame.
cc av-j p-acp n2 p-acp n1, cst n1 p-acp p-acp n1.
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1120
It is a strange thing that they should glory in their prophanenesse, and swaggering, that they should glory in a kinde of Atheistical carriage:
It is a strange thing that they should glory in their profaneness, and swaggering, that they should glory in a kind of Atheistical carriage:
pn31 vbz dt j n1 cst pns32 vmd vvi p-acp po32 n1, cc j-vvg, cst pns32 vmd vvi p-acp dt n1 pp-f j n1:
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1121
as they have beene bred, so they will bee still.
as they have been bred, so they will be still.
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1122
Many are marred in that, they are either poysoned in their first breeding, or neglected in it.
Many Are marred in that, they Are either poisoned in their First breeding, or neglected in it.
av-d vbr vvn p-acp d, pns32 vbr av-d vvn p-acp po32 ord n-vvg, cc vvn p-acp pn31.
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1123
To see under the glorious Gospel of Christ, that those that thinke they have soules eternall, that they should live in impudēt base courses, voyd of religion and humanitie, onely to satisfie their owne lu•ts, in stead of satisfying and obeying GOD;
To see under the glorious Gospel of christ, that those that think they have Souls Eternal, that they should live in impudent base courses, void of Religion and humanity, only to satisfy their own lu•ts, in stead of satisfying and obeying GOD;
pc-acp vvi p-acp dt j n1 pp-f np1, cst d cst vvb pns32 vhb n2 j, cst pns32 vmd vvi p-acp j j n2, j pp-f n1 cc n1, av-j pc-acp vvi po32 d n2, p-acp n1 pp-f vvg cc vvg np1;
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1124
men that live in the bosome of the Church, as beasts, and yet hope to be saved as well as the best:
men that live in the bosom of the Church, as beasts, and yet hope to be saved as well as the best:
n2 cst vvb p-acp dt n1 pp-f dt n1, c-acp n2, cc av vvb pc-acp vbi vvn a-acp av c-acp dt js:
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1125
Oh! but the hope of the hypocrite, the hope of such persons will deceive them. Oh! let us labour therefore to have this affection of love planted in our hearts;
Oh! but the hope of the hypocrite, the hope of such Persons will deceive them. Oh! let us labour Therefore to have this affection of love planted in our hearts;
uh p-acp dt n1 pp-f dt n1, dt n1 pp-f d n2 vmb vvi pno32. uh vvb pno12 vvi av pc-acp vhi d n1 pp-f n1 vvn p-acp po12 n2;
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1126
that God by his spi•it would teach us to love him, and to love one another.
that God by his spi•it would teach us to love him, and to love one Another.
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1127
This affection of love must bee taught by God, it is not a matter of the braine to teach that,
This affection of love must be taught by God, it is not a matter of the brain to teach that,
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1128
but a matter of the heart.
but a matter of the heart.
cc-acp dt n1 pp-f dt n1.
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1129
God only is the great Schoolmast•r and teacher of the heart, he must not onely command us to love,
God only is the great Schoolmast•r and teacher of the heart, he must not only command us to love,
np1 av-j vbz dt j n1 cc n1 pp-f dt n1, pns31 vmb xx av-j vvi pno12 p-acp n1,
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1130
but teach our affections by his holy Spirit, to enable our affections to love him.
but teach our affections by his holy Spirit, to enable our affections to love him.
cc-acp vvb po12 n2 p-acp po31 j n1, pc-acp vvi po12 n2 pc-acp vvi pno31.
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1131
Where love is in this regard likewise to give content, there will bee love of all those whom the partie we approve our selves to, loves.
Where love is in this regard likewise to give content, there will be love of all those whom the party we approve our selves to, loves.
q-crq n1 vbz p-acp d n1 av pc-acp vvi j, pc-acp vmb vbi n1 pp-f d d r-crq dt n1 pns12 vvb po12 n2 p-acp, n2.
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1132
Is there any of Ionathans posterity, saith David, that I may doe good to them for his sake.
Is there any of Ionathans posterity, Says David, that I may do good to them for his sake.
vbz pc-acp d pp-f npg1 n1, vvz np1, cst pns11 vmb vdi j p-acp pno32 p-acp po31 n1.
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1133
The soule that loves God, and Christ, sayth, Is there any good people, any that carry the image of God,
The soul that loves God, and christ, say, Is there any good people, any that carry the image of God,
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1134
and Christ? it will bee sure to love them, it will doe good to Ionathans posteritie.
and christ? it will be sure to love them, it will do good to Ionathans posterity.
cc np1? pn31 vmb vbi j pc-acp vvi pno32, pn31 vmb vdi j p-acp npg1 n1.
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1135
Those that hate them that carry the image of God, and Christ, that their stomacke riseth against good men;
Those that hate them that carry the image of God, and christ, that their stomach Riseth against good men;
d cst vvb pno32 cst vvb dt n1 pp-f np1, cc np1, cst po32 n1 vvz p-acp j n2;
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1136
how do they love him that begets when they love not him that is begotten? There cannot be the love of God in such a man:
how do they love him that begets when they love not him that is begotten? There cannot be the love of God in such a man:
q-crq vdb pns32 vvb pno31 cst vvz c-crq pns32 vvb xx pno31 cst vbz vvn? a-acp vmbx vbi dt n1 pp-f np1 p-acp d dt n1:
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1137
undoubtedly if we love God, wee shall love his children, and any thing that hath Gods stamp upon it:
undoubtedly if we love God, we shall love his children, and any thing that hath God's stamp upon it:
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1138
wee shall lov• his truth, and his cause, and religion, and, whatsoever is divine, and toucheth upon God, wee shall love it, because it is his.
we shall lov• his truth, and his cause, and Religion, and, whatsoever is divine, and touches upon God, we shall love it, Because it is his.
pns12 vmb n1 po31 n1, cc po31 n1, cc n1, cc, r-crq vbz vvb, cc vvz p-acp np1, pns12 vmb vvi pn31, c-acp pn31 vbz po31.
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1139
It is such an affection as sets the soule on worke to thinke, wherein may I give content to such a person? It is full of devices & inventions to please:
It is such an affection as sets the soul on work to think, wherein may I give content to such a person? It is full of devices & Inventions to please:
pn31 vbz d dt n1 c-acp vvz dt n1 p-acp n1 pc-acp vvi, c-crq vmb pns11 vvi n1 p-acp d dt n1? pn31 vbz j pp-f n2 cc n2 pc-acp vvi:
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1140
therefore •t thinkes, can I give consent in loving such, and such? as Christ sayth, he that respects these little ones it is to me, it is accountable on my part, I will see it answered.
Therefore •t thinks, can I give consent in loving such, and such? as christ say, he that respects these little ones it is to me, it is accountable on my part, I will see it answered.
av n1 vvz, vmb pns11 vvi n1 p-acp vvg d, cc d? p-acp np1 vvz, pns31 cst vvz d j pi2 pn31 vbz p-acp pno11, pn31 vbz j p-acp po11 n1, pns11 vmb vvi pn31 vvd.
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If the love of Christ be in us, wee will regard this because wee will thinke, Christ will regard me for the good I doe for his sake,
If the love of christ be in us, we will regard this Because we will think, christ will regard me for the good I do for his sake,
cs dt n1 pp-f np1 vbb p-acp pno12, pns12 vmb vvi d c-acp pns12 vmb vvi, np1 vmb vvi pno11 p-acp dt j pns11 vdb p-acp po31 n1,
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and in his name, to this and that partie.
and in his name, to this and that party.
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Thus we see how we may try this sweet aff•ction, and not deceive our owne soules.
Thus we see how we may try this sweet aff•ction, and not deceive our own Souls.
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And therefore where there is a desire of giving content, there will bee a zeale against all things, to remove all things in our places, and callings, that may offend:
And Therefore where there is a desire of giving content, there will be a zeal against all things, to remove all things in our places, and callings, that may offend:
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it will carry us through all difficulties, to please him, it will make us willing to suffer.
it will carry us through all difficulties, to please him, it will make us willing to suffer.
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I will please him, by suffering some indignitie for his cause. I will doe it, that I may ingage his affection to mee.
I will please him, by suffering Some indignity for his cause. I will do it, that I may engage his affection to me.
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Therefore the Disciples gloried in this, when they were thought worthy to suffer for Christs sake.
Therefore the Disciples gloried in this, when they were Thought worthy to suffer for Christ sake.
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Where there is a desire to please God, it is so farre from being ashamed, or afraid to suffer, that it joyes in this:
Where there is a desire to please God, it is so Far from being ashamed, or afraid to suffer, that it Joys in this:
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Oh! now there is, occasion given to shew that God respects me more, if I, for his sake, stand out in his quarrel, and breake through all difficulties.
Oh! now there is, occasion given to show that God respects me more, if I, for his sake, stand out in his quarrel, and break through all difficulties.
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It will make us please him in all things that wee are capable, in all things that we can doe any way in our standings;
It will make us please him in all things that we Are capable, in all things that we can do any Way in our standings;
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as Christ describes it out of Moses, to love God with all our minde, with all our soule, and with all our strength, where love is, it sets all on worke to please, and give content.
as christ describes it out of Moses, to love God with all our mind, with all our soul, and with all our strength, where love is, it sets all on work to please, and give content.
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It sets the minde on worke to studie, wherein shall I please God? and it will study Gods truth,
It sets the mind on work to study, wherein shall I please God? and it will study God's truth,
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and not serve him by our owne inventions: wee must serve and love GOD after his minde;
and not serve him by our own Inventions: we must serve and love GOD After his mind;
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that is, as hee hath commanded.
that is, as he hath commanded.
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It will set the wits on work to understand how he will be served, and to love him with all our soule,
It will Set the wits on work to understand how he will be served, and to love him with all our soul,
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& with all our heart, that is with all our heart, that is with the marrow and strength of our affections, with all my strength, bee a man what hee will be;
& with all our heart, that is with all our heart, that is with the marrow and strength of our affections, with all my strength, be a man what he will be;
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if hee bee a Magistrate, with the strength of his magistracy, if he be a minister, with the strength of his ministeriall calling:
if he be a Magistrate, with the strength of his magistracy, if he be a minister, with the strength of his ministerial calling:
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in any ••ndition I must love him, with al that that condition inableth me to.
in any ••ndition I must love him, with all that that condition enableth me to.
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For it is a commanding affection, and being so it commands all within and without to give content to the person loved:
For it is a commanding affection, and being so it commands all within and without to give content to the person loved:
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it commands the wit to devise, and the memorie to retaine good things; it commands joy, and delight, it commands anger to remove hindrances:
it commands the wit to devise, and the memory to retain good things; it commands joy, and delight, it commands anger to remove hindrances:
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and so all outward actions, love commands the doing of all things, it sets all on worke.
and so all outward actions, love commands the doing of all things, it sets all on work.
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It is a most active affection, it is like to fire, it is compared to it, it sets all on worke and commands all that man is able to doe.
It is a most active affection, it is like to fire, it is compared to it, it sets all on work and commands all that man is able to do.
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Therefore those that studie not in all their indeavours according to their callings and places according to every thing that God hath intrusted them with, to please God,
Therefore those that study not in all their endeavours according to their callings and places according to every thing that God hath Entrusted them with, to please God,
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and to honour him in their conditions, they love not God.
and to honour him in their conditions, they love not God.
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What a shame is it, that when God hath given us such a sweet affection as love, that hee should not have our love againe? when wee make our selves happy in loving him.
What a shame is it, that when God hath given us such a sweet affection as love, that he should not have our love again? when we make our selves happy in loving him.
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He is happy in his owne love, the father, Sonne, and holy Ghost, but when hee intends to make us happy, it is a shame that wee should not bestow our affections upon him.
He is happy in his own love, the father, Son, and holy Ghost, but when he intends to make us happy, it is a shame that we should not bestow our affections upon him.
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Much might bee sayd to this purpose for the triall of our selves whether we love God, or no.
Much might be said to this purpose for the trial of our selves whither we love God, or no.
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Let us not then forget these things:
Let us not then forget these things:
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for it is the command both of the old and new Testament, they run both upon love.
for it is the command both of the old and new Testament, they run both upon love.
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I give you a new Command, sayth Christ, and yet it is no new command, but old and ordinarie.I give you a new Command, say christ, and yet it is no new command, but old and ordinary.
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But it is commanded now in the Gospell;
But it is commanded now in the Gospel;
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that is, it is renewed by new experiments of Gods love in Christ, that we should love him,
that is, it is renewed by new experiments of God's love in christ, that we should love him,
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as hee hath loved us, which is wonderfully;as he hath loved us, which is wonderfully;
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that wee should love him, and love one another. And all this is in this affection,
that we should love him, and love one Another. And all this is in this affection,
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as we see when the holy Ghost would set out the disposition and qualification of such,
as we see when the holy Ghost would Set out the disposition and qualification of such,
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as those great things are prepared for, that neither eye hath seen, nor care heard,
as those great things Are prepared for, that neither eye hath seen, nor care herd,
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nor hath entred into the heart of man, hee sets it downe by this, They are for those that love him. FINIS.nor hath entered into the heart of man, he sets it down by this, They Are for those that love him. FINIS.
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SERMON the fourth. 1 COR. 2. 9. As it is written eye hath not seene, nore care heard,
SERMON the fourth. 1 COR. 2. 9. As it is written eye hath not seen, nore care herd,
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nor hath entred into the heart of man, the things that God hath prepared for them that love him.
nor hath entered into the heart of man, the things that God hath prepared for them that love him.
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THat which hath already been sayd should force us to begge the Spirit of God to teach the heart, to teach us the things themselves the inside of them:
THat which hath already been said should force us to beg the Spirit of God to teach the heart, to teach us the things themselves the inside of them:
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for a spirituall holy man hath a spirituall knowledge of outward things, of the creatures, hee fees another manner of thing in the creature then other men doe.
for a spiritual holy man hath a spiritual knowledge of outward things, of the creatures, he fees Another manner of thing in the creature then other men do.
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As another man hath a naturall knowledge of spirituall things, so a holy man hath a spirituall knowledge even of the ordinary Workes of God,
As Another man hath a natural knowledge of spiritual things, so a holy man hath a spiritual knowledge even of the ordinary Works of God,
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and rayseth, and extracts a quintessence out of them, that a worldly man cannot see to glorifie God,
and raises, and extracts a quintessence out of them, that a worldly man cannot see to Glorify God,
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and to buyld up his faith in the sense of Gods favour, &c. This I adde by the way to that.
and to build up his faith in the sense of God's favour, etc. This I add by the Way to that.
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But the highest performance of this that there are things provided for Gods people, that neither eye hath seene, nor eare hath heard, &c. It is reserved for another World:
But the highest performance of this that there Are things provided for God's people, that neither eye hath seen, nor ear hath herd, etc. It is reserved for Another World:
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for the promises of the Gospell have then their fulfilling indeed. These words are true of the state of the Gospell here now:
for the promises of the Gospel have then their fulfilling indeed. These words Are true of the state of the Gospel Here now:
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but they have their accomplishment in Heaven, for whatsoever is begun here, is ended there: peace, begun here, is ended there;
but they have their accomplishment in Heaven, for whatsoever is begun Here, is ended there: peace, begun Here, is ended there;
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joy that is begunne here, it shal bee ended there; Communion of Saints that is begun here, it shall be ended there;
joy that is begun Here, it shall be ended there; Communion of Saints that is begun Here, it shall be ended there;
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Sanctification that is begun here, it shall be ended there: so all graces shall be perfect, and all promises performed then.
Sanctification that is begun Here, it shall be ended there: so all graces shall be perfect, and all promises performed then.
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That is the time indeed when God shall discover things that neither eye hath seene, nor eare heard &c. In the meane time, let us learne to beleive them,
That is the time indeed when God shall discover things that neither eye hath seen, nor ear herd etc. In the mean time, let us Learn to believe them,
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and to live by faith in them, that the•e are such things.
and to live by faith in them, that the•e Are such things.
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And GOD resetves not all •or another World, but gives his Children a tast of those things before hand to comfort th•m in their distresses in this world;
And GOD resetves not all •or Another World, but gives his Children a taste of those things before hand to Comfort th•m in their Distresses in this world;
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as indeed there is nothing in this world of greater use, and comfort to rayse them,
as indeed there is nothing in this world of greater use, and Comfort to raise them,
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then the beginnings of Heaven upon earth:
then the beginnings of Heaven upon earth:
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a little peace, & joy in the holy ghost will make a man swallow all the discontents in the world.
a little peace, & joy in the holy ghost will make a man swallow all the discontents in the world.
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Now God is so far good to us, as that he lets us have som• drops of these things before.
Now God is so Far good to us, as that he lets us have som• drops of these things before.
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hand to rayse up our spirits, that by a tast we may know what great things hee hath reserved for us:
hand to raise up our spirits, that by a taste we may know what great things he hath reserved for us:
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but of these things, and the use of them I spake before. We came then to speake of the qualificatiō of the persons For them that love him.
but of these things, and the use of them I spoke before. We Come then to speak of the qualification of the Persons For them that love him.
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Not that we love God first, and then God prepares these things for us:
Not that we love God First, and then God prepares these things for us:
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but God prepares them, and acquaints us what he meanes to doe with us, and then we love him.
but God prepares them, and acquaints us what he means to do with us, and then we love him.
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A christian knowes before, what title he hath in Christ to Heaven, and then he works:
A christian knows before, what title he hath in christ to Heaven, and then he works:
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he knowes Christ hath wrought salvation for him, and then he workes out his salvation in a course tending to salvation in a course tending to salvation:
he knows christ hath wrought salvation for him, and then he works out his salvation in a course tending to salvation in a course tending to salvation:
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for there must be working in a course tending to the possession of salvation, that CHRIST hath purchased, wee must not worke,
for there must be working in a course tending to the possession of salvation, that CHRIST hath purchased, we must not work,
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and thinke by it to merit Heaven:
and think by it to merit Heaven:
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wee know wee have Heaven, and those great things in the Title of Christ, and then wee fall on loving, and working.
we know we have Heaven, and those great things in the Title of christ, and then we fallen on loving, and working.
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There is a cleane contrary order, betweene us, and those mercinaries, they invert the order of God,
There is a clean contrary order, between us, and those mercenaries, they invert the order of God,
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for, for whom God hath prepared these things, hee discovers them to the eye of faith,
for, for whom God hath prepared these things, he discovers them to the eye of faith,
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and then faith works by love: this I adde by the way.
and then faith works by love: this I add by the Way.
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Now he sets downe this description of those persons for whom these excellent things are prepared, by this affection of love, by this grace of love,
Now he sets down this description of those Persons for whom these excellent things Are prepared, by this affection of love, by this grace of love,
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as being the fittest for that purpose to describe a Christian. Faith is not so fit, because it is not so discernable;
as being the Fittest for that purpose to describe a Christian. Faith is not so fit, Because it is not so discernible;
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we may know our love, when wee cannot know our Faith. Oft times those that are excellent Christians, they doubt whether they beleive or no:
we may know our love, when we cannot know our Faith. Oft times those that Are excellent Christians, they doubt whither they believe or no:
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but aske them, whether they love God, and his truth, and children or no? oh yes! they doe.
but ask them, whither they love God, and his truth, and children or no? o yes! they do.
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Now God intending to comfort us, sets out such an affection, as, a Christian may best discerne:
Now God intending to Comfort us, sets out such an affection, as, a Christian may best discern:
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for of all affections, we can discerne best of our love. But to come to the affection it selfe, there are 3. things in love.
for of all affections, we can discern best of our love. But to come to the affection it self, there Are 3. things in love.
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There is the Affection, Passion, Grace, of love wee speake of the grace here. The affection is naturall.
There is the Affection, Passion, Grace, of love we speak of the grace Here. The affection is natural.
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The passion is the excesse of the naturall affection, when it over flowes its bound.
The passion is the excess of the natural affection, when it over flows its bound.
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Grace is the rectifying of the naturall affection, and the elevating, and raysing it up to a higher object then nature can pitch on.
Grace is the rectifying of the natural affection, and the elevating, and raising it up to a higher Object then nature can pitch on.
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The Spirit of God turnes nature into grace, and workes corruption, and passion out of nature,
The Spirit of God turns nature into grace, and works corruption, and passion out of nature,
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and passion out of nature, and elevates, and rayseth that, which is naturally good, the affection of love, to be a grace of love, hee rayseth it up to love GOD (which nature cannot discover) by spiritualizing of it, hee makes it the most excellent grace of all.
and passion out of nature, and elevates, and raises that, which is naturally good, the affection of love, to be a grace of love, he raises it up to love GOD (which nature cannot discover) by spiritualizing of it, he makes it the most excellent grace of all.
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So that while I speake of the love of God, thinke not that I speake of the meet aff•ction,
So that while I speak of the love of God, think not that I speak of the meet aff•ction,
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but of the affection that hath a stamp of grace upon it: for affections are graces, when they are sa•ctified.
but of the affection that hath a stamp of grace upon it: for affections Are graces, when they Are sa•ctified.
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And indeed all graces (set illu•ination a side which is in the understanding) spring from this.
And indeed all graces (Set illu•ination a side which is in the understanding) spring from this.
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What is true grace, but joy, and love and delight in the best things, and all others spring from love? What doe wee hate,
What is true grace, but joy, and love and delight in the best things, and all Others spring from love? What do we hate,
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but what is opposite to that we love? and when are we angry, but when that we love is opposed,
but what is opposite to that we love? and when Are we angry, but when that we love is opposed,
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and wronged? Then there is a ho•y zeale:
and wronged? Then there is a ho•y zeal:
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so that indeed all grace is in the aff•ctions, and all affections are in this one primitive affection, this first borne, and bred affection, love.
so that indeed all grace is in the aff•ctions, and all affections Are in this one primitive affection, this First born, and bred affection, love.
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I speake of it then as a speciall grace. Now the way of discerning of it wee heard partly before.
I speak of it then as a special grace. Now the Way of discerning of it we herd partly before.
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The way to discerne of this sanctified affection, this grace, is to know what wee esteeme:
The Way to discern of this sanctified affection, this grace, is to know what we esteem:
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for love it is from an estimation. And likewise in the second place esteeme breeds a desire of union.
for love it is from an estimation. And likewise in the second place esteem breeds a desire of Union.
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And desire of union breeds content in the thing, when wee have it. And contentment in the person breeds desire of contenting backe againe.
And desire of Union breeds content in the thing, when we have it. And contentment in the person breeds desire of contenting back again.
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These things I stood on, and will not presse further. Let us examine, and trie our selves oft by our affections, how they stand biassed,
These things I stood on, and will not press further. Let us examine, and try our selves oft by our affections, how they stand biased,
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and poynted, whether to God, and heaven whether to God, and heaven ward, or to the world:
and pointed, whither to God, and heaven whither to God, and heaven ward, or to the world:
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for we are, as we love. For what wee love, we (as it were) marry;
for we Are, as we love. For what we love, we (as it were) marry;
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and if wee joyne our love to baser things, we marry baser things and so debase our selves:
and if we join our love to baser things, we marry baser things and so debase our selves:
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if wee joyne in our affections to things above our selves, to God, and spirituall things, we become spirituall as they are.
if we join in our affections to things above our selves, to God, and spiritual things, we become spiritual as they Are.
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So that a man stands in the World betweene two goods, somewhat that is better then himselfe, and something that is meaner;
So that a man Stands in the World between two goods, somewhat that is better then himself, and something that is meaner;
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and thereafter as hee joynes in his affections, thereafter hee is: for the affection of love to God, and to the best things makes him exellent;
and thereafter as he joins in his affections, thereafter he is: for the affection of love to God, and to the best things makes him excellent;
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and his affection to baser things make him base.
and his affection to baser things make him base.
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Let a man be never so great in the World, if his affections to base, he is a base person:
Let a man be never so great in the World, if his affections to base, he is a base person:
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therefore wee have the more need •o trie our affections. But to answere some cases breifly.
Therefore we have the more need •o try our affections. But to answer Some cases briefly.
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It will be objected, may we not love any thing but God, and holy things? may we not love the Creatures,
It will be objected, may we not love any thing but God, and holy things? may we not love the Creatures,
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because it is here specified as a note of those, that these things are prepared for those that love God? Yes;
Because it is Here specified as a note of those, that these things Are prepared for those that love God? Yes;
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we may love them, as we see somewhat of God in them; as every creature hath somewhat of GOD in them;
we may love them, as we see somewhat of God in them; as every creature hath somewhat of GOD in them;
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whereupon GOD hath the style of every creature that hath good in it. Hee is called a Fountaine, a Rocke, a Shield, every thing that is good:
whereupon GOD hath the style of every creature that hath good in it. He is called a Fountain, a Rock, a Shield, every thing that is good:
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to shew that the Creatures, every one hath somewhat of GOD; hee would not have taken the style of the Creature else.
to show that the Creatures, every one hath somewhat of GOD; he would not have taken the style of the Creature Else.
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We may love the Creature as it hath somewhat of GOD in it, a being, or comfortable being, or somewhat, and as it conveyes the love of God to us,
We may love the Creature as it hath somewhat of GOD in it, a being, or comfortable being, or somewhat, and as it conveys the love of God to us,
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and leads us back againe to God. There is no Creature, but it convey•s, some love,
and leads us back again to God. There is no Creature, but it convey•s, Some love,
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and beames, & excellency of God to us, in some kinde, and leads us to God: so we may love other things.
and beams, & excellency of God to us, in Some kind, and leads us to God: so we may love other things.
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We may love men and love GOD in them, and love them for God, to bring them to God, to leave a holy impression in them, to bee like God, there is no question of this:
We may love men and love GOD in them, and love them for God, to bring them to God, to leave a holy impression in them, to be like God, there is no question of this:
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but the love of God that is the spring of all.
but the love of God that is the spring of all.
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But it will bee sayd by some weake conscience, how shall I know I love God,
But it will be said by Some weak conscience, how shall I know I love God,
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when I love the world, and worldly things? I love my children, and other things (perhaps that are not ill) I feare I love them more then God.
when I love the world, and worldly things? I love my children, and other things (perhaps that Are not ill) I Fear I love them more then God.
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We must know for this, that when two streames run in one channell, they runne stronger then one streame, when a man loves other good things;
We must know for this, that when two streams run in one channel, they run Stronger then one stream, when a man loves other good things;
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nature goes with grace, so nature going with grace, the streame is strong:
nature Goes with grace, so nature going with grace, the stream is strong:
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but when a man loves God and Christ, and heavenly things, there is grace only, nature yeilds nothing to that.
but when a man loves God and christ, and heavenly things, there is grace only, nature yields nothing to that.
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When a man loves his children or his intimate friends, &c. Nature going with grace, it is no wonder,
When a man loves his children or his intimate Friends, etc. Nature going with grace, it is no wonder,
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if the streame bee stronger when two streames runne in one. So corruption in ill actions oft times carry the affections strong.
if the stream be Stronger when two streams run in one. So corruption in ill actions oft times carry the affections strong.
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As in many of our loves there is somewhat naturall, that is good, yet there is some corruption,
As in many of our loves there is somewhat natural, that is good, yet there is Some corruption,
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as to love a man for ill; here nature, and corruption is strong: but in supernaturall things grace goes alone.
as to love a man for ill; Here nature, and corruption is strong: but in supernatural things grace Goes alone.
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Then againe we must not judge by an indeliberate passion, by what our affection is carried suddenly, and indeliberately to:
Then again we must not judge by an indeliberate passion, by what our affection is carried suddenly, and indeliberately to:
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for so wee may joy more in a sudden thing, then in the best things of all,
for so we may joy more in a sudden thing, then in the best things of all,
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as in the sight of a friend there may bee a sudden affection:
as in the sighed of a friend there may be a sudden affection:
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but the love of GOD it is a constant streame, it is not a Torrent but a Current, that runnes all our life-time:
but the love of GOD it is a constant stream, it is not a Torrent but a Current, that runs all our lifetime:
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therefore those affections to GOD, and heavenly things in a Christian they are perpetuall;
Therefore those affections to GOD, and heavenly things in a Christian they Are perpetual;
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they make no great noyse perhaps, but they are perpetuall in the hear• of a Christian:
they make no great noise perhaps, but they Are perpetual in the hear• of a Christian:
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a sudden Torrent, and passion •nay transport a man, but yet he may have a holy and heavenly heart. I speake this for comfort.
a sudden Torrent, and passion •nay transport a man, but yet he may have a holy and heavenly heart. I speak this for Comfort.
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I, but my love to God is faint and little. Well, but it is a heavenly sparke, and hath divinity in it;
I, but my love to God is faint and little. Well, but it is a heavenly spark, and hath divinity in it;
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it is from Heaven, and is growing, and vigorous and efficacious:
it is from Heaven, and is growing, and vigorous and efficacious:
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and a little heavenly love, will wast all carnall love at length, it is of so vigorous, and constant a nature.
and a little heavenly love, will wast all carnal love At length, it is of so vigorous, and constant a nature.
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It is fed still by the spirit;
It is fed still by the Spirit;
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and a little that is fedde, and maintained, that is growing, that hath a blessing in it, (as the love of God in the hearts of his hath:
and a little that is fed, and maintained, that is growing, that hath a blessing in it, (as the love of God in the hearts of his hath:
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for God continually cherrisheth his owne beginning) that little shall never be quenched, but shall overgrow nature at length;
for God continually cherisheth his own beginning) that little shall never be quenched, but shall overgrow nature At length;
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and eate out corruption, and all contrary love whatsoever. Though for the present wee see corruption overpower, and oppresse grace:
and eat out corruption, and all contrary love whatsoever. Though for the present we see corruption overpower, and oppress grace:
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yet the love of God being a divine sparke, and therefore being more powerfull (though it bee little) then the contrary, it hath a blessing in it to grow till at length it consume all. For love is like fire;
yet the love of God being a divine spark, and Therefore being more powerful (though it be little) then the contrary, it hath a blessing in it to grow till At length it consume all. For love is like fire;
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as in other properties so in this, it wasts, and consumes the contrary; and rayseth up to Heaven, and quickens, and enlivens the persons, as fire doth:
as in other properties so in this, it wasts, and consumes the contrary; and raises up to Heaven, and quickens, and enlivens the Persons, as fire does:
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and it makes lightsome dead bodies, it transformes them all into fire like it selfe.
and it makes lightsome dead bodies, it transforms them all into fire like it self.
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So the love of God by little and little transformes us all to bee fiery, it transformes us to be lovers.
So the love of God by little and little transforms us all to be fiery, it transforms us to be lovers.
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These cases needed a little touching to satisfie some, that are good, and growing christians, and must have some satisfaction.
These cases needed a little touching to satisfy Some, that Are good, and growing Christians, and must have Some satisfaction.
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But it may bee asked againe, (as indeed wee see it is true,) what is the reason that sometime meaner Christians have more loving soules,
But it may be asked again, (as indeed we see it is true,) what is the reason that sometime meaner Christians have more loving Souls,
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then great Schollers, men of great parts? one would thinke that knowledge should increase love, and affection.
then great Scholars, men of great parts? one would think that knowledge should increase love, and affection.
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So it doth if it be a cleare knowledge;
So it does if it be a clear knowledge;
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but great wits and pates and great Schollers busie themselves about questions, and intricacies, and so they are not so much about the affections A poore Christian oft times takes those things for granted, that they study,
but great wits and pates and great Scholars busy themselves about questions, and intricacies, and so they Are not so much about the affections A poor Christian oft times Takes those things for granted, that they study,
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and dispute, and canvasse, and question:
and dispute, and canvas, and question:
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there is a heavenly light in his soule that God is my Father in Christ, and Christ God and man is my Mediator hee takes it for granted,
there is a heavenly Light in his soul that God is my Father in christ, and christ God and man is my Mediator he Takes it for granted,
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and so his affections are not troubled;
and so his affections Are not troubled;
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whereas the other having corruption answerable to his parts, great wit, and great corruption, he is tangled with doubts, and arguments;
whereas the other having corruption answerable to his parts, great wit, and great corruption, he is tangled with doubts, and Arguments;
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he studies to informe his brayne, the other to be heated in his affections. A poore Christian, cares not for cold nicities that heate not the heart, and affections;
he studies to inform his brain, the other to be heated in his affections. A poor Christian, Cares not for cold niceties that heat not the heart, and affections;
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he takes these for granted if they be propounded in the Scripture; instead of disputing, h•e beleives, and loves, and obeys;
he Takes these for granted if they be propounded in the Scripture; instead of disputing, h•e believes, and loves, and obeys;
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and that is the reason that many a po•re soule goes to Heaven with a great deale of joy,
and that is the reason that many a po•re soul Goes to Heaven with a great deal of joy,
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when others are tangled, and wrapped in their owne doubts: so much for satisfying of these things.
when Others Are tangled, and wrapped in their own doubts: so much for satisfying of these things.
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To goe on therefore to give a few directions how to have this heavenly fire kindled in us, to love God, considering such great things are provided for those that love God, It is a matter of consequence,
To go on Therefore to give a few directions how to have this heavenly fire kindled in us, to love God, considering such great things Are provided for those that love God, It is a matter of consequence,
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as we desire Heaven we must desire this holy fire to bee kindled in us.
as we desire Heaven we must desire this holy fire to be kindled in us.
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Let us know for a ground (as it were) that it is our duty to aime at the highest pitch of love that wee can,
Let us know for a ground (as it were) that it is our duty to aim At the highest pitch of love that we can,
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and not to rest in the lowest.
and not to rest in the lowest.
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The lowest pitch of loving GOD, is to love GOD because he is good to us, that is good, the Scriptures stoupes so low as to allow that, God would have us love him,
The lowest pitch of loving GOD, is to love GOD Because he is good to us, that is good, the Scriptures stoups so low as to allow that, God would have us love him,
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and holy things for the benefit wee have by them: but that is mercinarie if we rest there:
and holy things for the benefit we have by them: but that is mercenary if we rest there:
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but God stoupes to allure us by promises, and favours, though wee must not rest there But we must love God, not for our selves,
but God stoups to allure us by promises, and favours, though we must not rest there But we must love God, not for our selves,
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but labour to rise to this pitch, to love our selves in God; and to see that we have happinesse in God, and not in our selves;
but labour to rise to this pitch, to love our selves in God; and to see that we have happiness in God, and not in our selves;
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our being is in him, we must love our selves in him, and be content to be lost in God: that is,
our being is in him, we must love our selves in him, and be content to be lost in God: that is,
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so to love God, that if he should cast us away (his kindnesse is better then life) doe others what they will we will love him,
so to love God, that if he should cast us away (his kindness is better then life) do Others what they will we will love him,
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and our selves for his excellencies, and because we see our selves in him, and are his children, we must labour to rise to that,
and our selves for his excellencies, and Because we see our selves in him, and Are his children, we must labour to rise to that,
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and that is the highest pitch that we can attaine to, we must know that for a ground.
and that is the highest pitch that we can attain to, we must know that for a ground.
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And know this for another, that when we speake of the love of God, we speake of love incorporate into our conversations,
And know this for Another, that when we speak of the love of God, we speak of love incorporate into our conversations,
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and actions, not of an abstracted love and affection; but of love in our places, and callings, and standings, love invested into action.
and actions, not of an abstracted love and affection; but of love in our places, and callings, and standings, love invested into actium.
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Therefore the Scripture sayth wee must love God, with all our minde with all our heart, with all our power,
Therefore the Scripture say we must love God, with all our mind with all our heart, with all our power,
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and strength, that is, in our particular places. To make it cleare.
and strength, that is, in our particular places. To make it clear.
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When we speake of love to God, we speake of love to him in our particular callings.
When we speak of love to God, we speak of love to him in our particular callings.
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He loves God that is a Magistra•e, and executes justic• for Gods Sake;
He loves God that is a Magistra•e, and executes justic• for God's Sake;
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and he that is a Minister, and teacheth the people conscionably for Gods Sake, and shewes them the way to Heaven.
and he that is a Minister, and Teaches the people Conscionably for God's Sake, and shows them the Way to Heaven.
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He loves God as a man in the common Wealth, a states man, &c. That in that place seekes the glory of GOD,
He loves God as a man in the Common Wealth, a states man, etc. That in that place seeks the glory of GOD,
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and the good of the Church, and Religion.
and the good of the Church, and Religion.
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Shall men talke of love to GOD, and their affections are stirred up I know not whereabout? No, it is an affection that is discovered in actions.
Shall men talk of love to GOD, and their affections Are stirred up I know not whereabout? No, it is an affection that is discovered in actions.
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How can wee love God with all our might, except as farre as our might extends our love extends? How farre doth thy activitie, thy power, thy sphere, that thou canst doe any thing, stretch? so farre must thy love,
How can we love God with all our might, except as Far as our might extends our love extends? How Far does thy activity, thy power, thy sphere, that thou Canst do any thing, stretch? so Far must thy love,
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and thou must shew thy love in all the powers, and abilities that God hath furnished thee with.
and thou must show thy love in all the Powers, and abilities that God hath furnished thee with.
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For a man that hath great place, and opportunity to doe good, and to thinke it enough onely to love God in his Closet, &c. This is not the love wee speake of.
For a man that hath great place, and opportunity to do good, and to think it enough only to love God in his Closet, etc. This is not the love we speak of.
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A man must love God with all his might, as hee stands invested in relation this way or that way.
A man must love God with all his might, as he Stands invested in Relation this Way or that Way.
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The love of God in a private man, will not serve for a Magistrate, or a publik man:
The love of God in a private man, will not serve for a Magistrate, or a public man:
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hee must shew hi love in his place by standing in the gappe, to hinder all the ill,
he must show him love in his place by standing in the gap, to hinder all the ill,
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and to doe all the good hee can, every man must doe so, but such a one more especially,
and to do all the good he can, every man must do so, but such a one more especially,
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because God hath tru••ed him with more;
Because God hath tru••ed him with more;
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Well, these things premised, to come to some directions how to come to love God?
Well, these things premised, to come to Some directions how to come to love God?
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First of all, the way to love God is to have a heavenly light, to discover what wee are in our selves, and our emptinesse:
First of all, the Way to love God is to have a heavenly Light, to discover what we Are in our selves, and our emptiness:
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for being as we are, we can never love God till wee see in what need wee stand of his favour,
for being as we Are, we can never love God till we see in what need we stand of his favour,
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and grace, that wee are damned Creatures else.
and grace, that we Are damned Creatures Else.
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Now when we come to have our eyes opened to see our sinfulnesse, and emptinesse, we will make out to God, and make out to his mercy in CHRIST above all things.
Now when we come to have our eyes opened to see our sinfulness, and emptiness, we will make out to God, and make out to his mercy in CHRIST above all things.
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Indeed the first love is the love of dependance before we come to a love of friendship,
Indeed the First love is the love of dependence before we come to a love of friendship,
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and complacency with God: a love to goe out to him, and to depend upon him for mercy, and grace, and all.
and complacency with God: a love to go out to him, and to depend upon him for mercy, and grace, and all.
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A love that riseth from the sense of our misery, and goes to him for supply.
A love that Riseth from the sense of our misery, and Goes to him for supply.
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There is a sweet concurrence of misery, and mercie; of emptinesse, and fulnesse; of beggery, and riches.
There is a sweet concurrence of misery, and mercy; of emptiness, and fullness; of beggary, and riches.
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Now when wee see our owne misery, and beggery, and sinfulnesse, and then a fulnesse in God to supply, of riches to enrich us every way, then this breeds a love;
Now when we see our own misery, and beggary, and sinfulness, and then a fullness in God to supply, of riches to enrich us every Way, then this breeds a love;
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this is the way to all other loves that follow.
this is the Way to all other loves that follow.
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And where this is not premised, and goes before, a man will never delight in God. In Luke 7. That good woman she loved much,
And where this is not premised, and Goes before, a man will never delight in God. In Lycia 7. That good woman she loved much,
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why? much was forgiven her, many sinnes were forgiven her.
why? much was forgiven her, many Sins were forgiven her.
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So when the soule shall see what need it hath of forgiving mercy, of pardoning mercy,
So when the soul shall see what need it hath of forgiving mercy, of pardoning mercy,
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and how many great debts GOD hath forgiven us in CHRIST, there will bee a great deal of love because there is a great deal forgiven.
and how many great debts GOD hath forgiven us in CHRIST, there will be a great deal of love Because there is a great deal forgiven.
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And we must begin indeed with seeing the infinite mercy of GOD before any other attribute of God, and then we shall love him after. This is the first thing.
And we must begin indeed with seeing the infinite mercy of GOD before any other attribute of God, and then we shall love him After. This is the First thing.
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There is no soule that ever loves God so, as the poore soule that hath been abased with the sense of sinne,
There is no soul that ever loves God so, as the poor soul that hath been abased with the sense of sin,
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and its emptinesse ••at it is empty of all goodnesse, and then sees a supply in the mercy of GOD in Christ; those soules love GOD above all.
and its emptiness ••at it is empty of all Goodness, and then sees a supply in the mercy of GOD in christ; those Souls love GOD above all.
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Another way to love God, is to consider of his wonderfull goodnesse, to meditate, and thinke of it, he is good,
another Way to love God, is to Consider of his wonderful Goodness, to meditate, and think of it, he is good,
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and doth good, it is a Communicative goodnesse. Let us thinke of his goodnesse, and the streaming of it our to the Creature.
and does good, it is a Communicative Goodness. Let us think of his Goodness, and the streaming of it our to the Creature.
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The whole Earth is full of the goodnesse of the Lord.
The Whole Earth is full of the Goodness of the Lord.
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What are all the Creatures, but Gods goodnesse? Wee can see nothing but the goodnesse of God, what is all the Creatures but Deus explicatus, God unfolded to our senses? he offers himselfe to our bodies,
What Are all the Creatures, but God's Goodness? we can see nothing but the Goodness of God, what is all the Creatures but Deus explicatus, God unfolded to our Senses? he offers himself to our bodies,
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and soules, all is Gods goodnesse.
and Souls, all is God's Goodness.
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And then see this goodnesse fitted to us, it is a fit goodnesse that comes from God, he is good,
And then see this Goodness fitted to us, it is a fit Goodness that comes from God, he is good,
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and doth good, and so fitly, he proportions his goodnesse:
and does good, and so fitly, he proportions his Goodness:
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for hee hath fitted every part of us, soule, and body with goodnesse, all the senses with goodnesse:
for he hath fitted every part of us, soul, and body with Goodness, all the Senses with Goodness:
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what doe we see but goodnesse in colours? What doe we heare but his good in those delights that come that way? We tast,
what do we see but Goodness in colours? What do we hear but his good in those delights that come that Way? We taste,
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and feele his goodnesse, against the cold we have cloathing in hunger, wee have food, in all necessities in all exigences wee have fit considerations of God for all necessities whatsoever outward.
and feel his Goodness, against the cold we have clothing in hunger, we have food, in all necessities in all exigences we have fit considerations of God for all necessities whatsoever outward.
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But then for our soules, what food hath he for that? the death of CHRIST his owne sonne to feed our soules.
But then for our Souls, what food hath he for that? the death of CHRIST his own son to feed our Souls.
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The soule is a spirituall substance, and hee thought nothing good enough to feed it but his own sonne;
The soul is a spiritual substance, and he Thought nothing good enough to feed it but his own son;
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wee feed on Gods love in giving CHRIST to death, and on CHRISTS love in giving himselfe to death.
we feed on God's love in giving CHRIST to death, and on CHRIST love in giving himself to death.
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The soule being continually troubled with the guilt of some sinne or other, it feeds on this, it is nourished with CHRIST every day more,
The soul being continually troubled with the guilt of Some sin or other, it feeds on this, it is nourished with CHRIST every day more,
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and more, especially at the Sacrament. Thus we see how GOD hath fitted his goodnesse to us.
and more, especially At the Sacrament. Thus we see how GOD hath fitted his Goodness to us.
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And then in particular dangers, how hee fits us with severall deliverances, so seasonably, as we may see Gods love in it.
And then in particular dangers, how he fits us with several Deliverances, so seasonably, as we may see God's love in it.
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Then as GODS goodnesse is great, and fit, so it is neare us;
Then as GOD'S Goodness is great, and fit, so it is near us;
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it is not a goodnesse a farre off, but GOD followes us with his goodnesse in whatsoever condition wee bee:
it is not a Goodness a Far off, but GOD follows us with his Goodness in whatsoever condition we be:
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hee applies himselfe to us, and hee hath taken upon him neare relations, that hee might bee neare us in goodnesse, hee is a Father,
he Applies himself to us, and he hath taken upon him near relations, that he might be near us in Goodness, he is a Father,
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and every where ▪ to maintaine us. Hee is a Husband, and every where to helpe;
and every where ▪ to maintain us. He is a Husband, and every where to help;
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hee is a friend, and every where to comfort, and counsell: so his love it is a neare love:
he is a friend, and every where to Comfort, and counsel: so his love it is a near love:
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therefore hee hath taken upon him the nearest relations, that we may never want God, and the testimonies of his love.
Therefore he hath taken upon him the nearest relations, that we may never want God, and the testimonies of his love.
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And then againe this goodnesse of God which is the object of love, it is a free goodnesse meerely from himselfe,
And then again this Goodness of God which is the Object of love, it is a free Goodness merely from himself,
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and an overflowing goodnesse, and an everlasting goodnesse, it is never drawn drie, hee loves us unto life everlasting:
and an overflowing Goodness, and an everlasting Goodness, it is never drawn dry, he loves us unto life everlasting:
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he loves us in this World, and followes us with signes of his love in all the parts of us, in body,
he loves us in this World, and follows us with Signs of his love in all the parts of us, in body,
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and soule, till hee hath brought body, and soule to Heaven to enjoy himselfe for ever there.
and soul, till he hath brought body, and soul to Heaven to enjoy himself for ever there.
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These, and such like considerations may serve to stirre us up to love God, and direct us how to love God.
These, and such like considerations may serve to stir us up to love God, and Direct us how to love God.
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Benefits will worke upon a beast as it is Isaiah •. Heare oh Heavens, and hearken oh earth, the Oxe knoweth his owner,
Benefits will work upon a beast as it is Isaiah •. Hear o Heavens, and harken o earth, the Ox Knoweth his owner,
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and the Asse his Masters Cribbe: but my people have forgotten mee. Proud men become ba•er, and more brute then the very brutes:and the Ass his Masters Crib: but my people have forgotten me. Proud men become ba•er, and more brutus then the very brutus's:
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benefits will moove the very brute Creatures.
benefits will move the very brutus Creatures.
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So I say these favours to us in particuler should moove us, except wee will bee more brute, then the brutes themselves.
So I say these favours to us in particular should move us, except we will be more brutus, then the brutus's themselves.
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Especially to moove us all, consider some particularities of favours to us more then to others:
Especially to move us all, Consider Some particularities of favours to us more then to Others:
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for specialties doe much increase love, and respect. Consider how God hath followed thee with goodnesse outwardly, when others have beene neglected.
for specialties do much increase love, and respect. Consider how God hath followed thee with Goodness outwardly, when Others have been neglected.
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Thou hast a place in the World, and Riches, and Friends, when many other excellent persons want all these.
Thou hast a place in the World, and Riches, and Friends, when many other excellent Persons want all these.
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There are some common favours to all Christians: as the favour wee have in CHRIST, forgivenesse of sins, Sanctification, and such other favours.
There Are Some Common favours to all Christians: as the favour we have in CHRIST, forgiveness of Sins, Sanctification, and such other favours.
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But there bee some specialties of Devine providence, whereby it appeares that GODS providence hath watched over us in some particulars more then others, those bee speciall ingagements.
But there be Some specialties of Divine providence, whereby it appears that GOD'S providence hath watched over us in Some particulars more then Others, those be special engagements.
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And is there any of us that cannot say that GOD hath dealt specially in giveing them some mercie more then to others? I adde this therefore to the rest.
And is there any of us that cannot say that GOD hath dealt specially in giving them Some mercy more then to Others? I add this Therefore to the rest.
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Againe to help• us to stirre up this grace of love, consider those examples of loveing, of those that have then lived in former times:
Again to help• us to stir up this grace of love, Consider those Examples of loving, of those that have then lived in former times:
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take David, and Paul, and other holy men. David wonders at his owne love.
take David, and Paul, and other holy men. David wonders At his own love.
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Lord how doe I love thy Law? And have wee not more cause comparing the grounds of our affection,Lord how do I love thy Law? And have we not more cause comparing the grounds of our affection,
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when wee have more then they in those times? What, did hee wonder at his love of GODS Law,
when we have more then they in those times? What, did he wonder At his love of GOD'S Law,
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when the Canon was so short? they had onely Moses, and some few Bookes; and wee have the Canon inlarged, wee have both the old, and new Testament:
when the Canon was so short? they had only Moses, and Some few Books; and we have the Canon enlarged, we have both the old, and new Testament:
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shall not wee say much more, how doe I love thy Law, thy Gospell, and Divine truthes? This should shame us,
shall not we say much more, how do I love thy Law, thy Gospel, and Divine truths? This should shame us,
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when they in darke times so loved the truth of GOD, and wee see all cleare and open, and yet are cold?
when they in dark times so loved the truth of GOD, and we see all clear and open, and yet Are cold?
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Likewise it is good in this case to converse with those, that are affectionate:
Likewise it is good in this case to converse with those, that Are affectionate:
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as face answereth face, so spirit answers spirit, as Iron sharpneth Iron, so one sharpens another.
as face Answers face, so Spirit answers Spirit, as Iron sharpeneth Iron, so one sharpens Another.
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Conversation with cold ones will make one cold. For the abundance of iniquitie, the love of many shall wax cold.
Conversation with cold ones will make one cold. For the abundance of iniquity, the love of many shall wax cold.
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Conversing with sinfull cold people casts a dampe upon us:
Conversing with sinful cold people Cast a damp upon us:
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but let us labour, if we will bee wise for our soules, when wee finde any coldnesse of affection, to converse with those that have sweete,
but let us labour, if we will be wise for our Souls, when we find any coldness of affection, to converse with those that have sweet,
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and heavenly affections, it will mervaylously worke upon our hearts.
and heavenly affections, it will mervaylously work upon our hearts.
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I might say much this way to stirre us up, and direct us how to love God.
I might say much this Way to stir us up, and Direct us how to love God.
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But indeed nothing will so much inable us to love God, as a new nature: nature will love without provocation:
But indeed nothing will so much inable us to love God, as a new nature: nature will love without provocation:
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the fire will burne, because it is fire; and the water will moysten, because it is water;
the fire will burn, Because it is fire; and the water will moisten, Because it is water;
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and a holy man will love holy things, because hee is holy: a spirituall soule will love spirituall things, because hee is spirituall:
and a holy man will love holy things, Because he is holy: a spiritual soul will love spiritual things, Because he is spiritual:
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therefore besides all, adde this that our natures bee changed more, and more, that they be sanctified,
Therefore beside all, add this that our nature's be changed more, and more, that they be sanctified,
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and circumcised as God hath promised, I will circumcise your hearts, that yee may love me.
and circumcised as God hath promised, I will circumcise your hearts, that ye may love me.
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There must bee a circumcised heart to love God, wee must bee sanctified to love God: for if nature bee not renewed, there cannot bee this new Commandement of love;
There must be a circumcised heart to love God, we must be sanctified to love God: for if nature be not renewed, there cannot be this new Commandment of love;
a-acp vmb vbi dt j-vvn n1 p-acp n1 np1, pns12 vmb vbi vvn p-acp n1 np1: c-acp cs n1 vbb xx vvn, a-acp vmbx vbi d j n1 pp-f n1;
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Why is love called a new Commandement, and an old Commandement?
Why is love called a new Commandment, and an old Commandment?
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It is called old for the Letter, because it was a command in Moses time, thou shalt love the Lord with all thy soule.
It is called old for the letter, Because it was a command in Moses time, thou shalt love the Lord with all thy soul.
pn31 vbz vvn j p-acp dt n1, c-acp pn31 vbds dt n1 p-acp np1 n1, pns21 vm2 vvi dt n1 p-acp d po21 n1.
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But now it is a new Commandement: because there is abundance of spirit given by CHRIST,
But now it is a new Commandment: Because there is abundance of Spirit given by CHRIST,
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and the spirit sanctifies us, and writes this affection in our hearts. It was written in stone before:
and the Spirit Sanctifies us, and writes this affection in our hearts. It was written in stone before:
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but now it is written in our hearts by the spirit.
but now it is written in our hearts by the Spirit.
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And now there are new incentives, and motives to love, since CHRIST came, and gave himselfe for us, new incouragments,
And now there Are new incentives, and motives to love, since CHRIST Come, and gave himself for us, new encouragements,
cc av a-acp vbr j n2-jn, cc n2 pc-acp vvi, c-acp np1 vvd, cc vvd px31 p-acp pno12, j n2,
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and provocations to love, therefore it is a new Commandement, from new grounds, and motions that are more a great deale then before Christ.
and provocations to love, Therefore it is a new Commandment, from new grounds, and motions that Are more a great deal then before christ.
cc n2 pc-acp vvi, av pn31 vbz dt j n1, p-acp j n2, cc n2 cst vbr av-dc dt j n1 cs p-acp np1.
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But there must be a new heart to obey this new command of love; the old heart will never love.
But there must be a new heart to obey this new command of love; the old heart will never love.
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Therefore we must with all the meanes that may be used, begge the spirit of sanctification, especially, beg the discovery of Gods love to us:
Therefore we must with all the means that may be used, beg the Spirit of sanctification, especially, beg the discovery of God's love to us:
av pns12 vmb p-acp d dt n2 cst vmb vbi vvn, vvb dt n1 pp-f n1, av-j, vvb dt n1 pp-f npg1 n1 p-acp pno12:
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for our love is but a reflection of Gods love: we cannot love God except he love us first:
for our love is but a reflection of God's love: we cannot love God except he love us First:
p-acp po12 n1 vbz p-acp dt n1 pp-f npg1 n1: pns12 vmbx vvi np1 c-acp pns31 vvb pno12 ord:
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now our love being a reflection of Gods love, we must desire that he would give us his spirit, to reveale his love:
now our love being a reflection of God's love, we must desire that he would give us his Spirit, to reveal his love:
av po12 n1 vbg dt n1 pp-f npg1 n1, pns12 vmb vvi cst pns31 vmd vvi pno12 po31 n1, pc-acp vvi po31 n1:
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that the spirit being a witnesse of Gods love to us, may thereupon be a spirit of love, and sanctification in us.
that the Spirit being a witness of God's love to us, may thereupon be a Spirit of love, and sanctification in us.
cst dt n1 vbg dt n1 pp-f npg1 n1 p-acp pno12, vmb av vbi dt n1 pp-f n1, cc n1 p-acp pno12.
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And let us labour to grow more in the assurance of Gods love, and all the evidences of it, let us dwell long in the meditation of these things, the dwelling in the meditation of Gods love, it will make us to love him againe:
And let us labour to grow more in the assurance of God's love, and all the evidences of it, let us dwell long in the meditation of these things, the Dwelling in the meditation of God's love, it will make us to love him again:
cc vvb pno12 vvi pc-acp vvi av-dc p-acp dt n1 pp-f npg1 n1, cc d dt n2 pp-f pn31, vvb pno12 vvi av-j p-acp dt n1 pp-f d n2, dt n-vvg p-acp dt n1 pp-f npg1 n1, pn31 vmb vvi pno12 pc-acp vvi pno31 av:
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as many beames in a burning glasse, meeting together they cause a fire many thoughts of the many fruites of Gods love in this World,
as many beams in a burning glass, meeting together they cause a fire many thoughts of the many fruits of God's love in this World,
c-acp d n2 p-acp dt j-vvg n1, vvg av pns32 vvb dt n1 d n2 pp-f dt d n2 pp-f n2 vvb p-acp d n1,
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and what hee intends us in the World to come, our hearts dwelling on them, these beames will kindle a holy fire in our hearts.
and what he intends us in the World to come, our hearts Dwelling on them, these beams will kindle a holy fire in our hearts.
cc r-crq pns31 vvz pno12 p-acp dt n1 pc-acp vvi, po12 n2 vvg p-acp pno32, d n2 vmb vvi dt j n1 p-acp po12 n2.
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Many are troubled with cold affections, and wish oh! that they could love! they forget the way how to love, they will not meditate;
Many Are troubled with cold affections, and wish o! that they could love! they forget the Way how to love, they will not meditate;
d vbr vvn p-acp j-jn n2, cc vvb uh! cst pns32 vmd vvi! pns32 vvb dt n1 c-crq pc-acp vvi, pns32 vmb xx vvi;
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and if they doe meditate they thinke to worke love out of their owne hearts, They may as well worke fire out of a Flint,
and if they do meditate they think to work love out of their own hearts, They may as well work fire out of a Flint,
cc cs pns32 vdb vvi pns32 vvb pc-acp vvi n1 av pp-f po32 d n2, pns32 vmb c-acp av vvi n1 av pp-f dt n1,
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and water out of a stone: our hearts are a barren Wildernesse.
and water out of a stone: our hearts Are a barren Wilderness.
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Therefore let us begge the spirit that God would alter our hearts, with meditation and all other helpes:
Therefore let us beg the Spirit that God would altar our hearts, with meditation and all other helps:
av vvb pno12 vvi dt n1 cst np1 vmd vvi po12 n2, p-acp n1 cc d j-jn n2:
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that God would sanctifie us, and discover his love to us, and that hee would give us his spirit (for hee doth the one where he doth the other,) when God doth so,
that God would sanctify us, and discover his love to us, and that he would give us his Spirit (for he does the one where he does the other,) when God does so,
cst np1 vmd vvi pno12, cc vvi po31 n1 p-acp pno12, cc cst pns31 vmd vvi pno12 po31 n1 (c-acp pns31 vdz dt crd c-crq pns31 vdz dt n-jn,) c-crq np1 vdz av,
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then wee shall bee enabled to love him.
then we shall be enabled to love him.
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Wee must not thinke to bring love to God, but we must fetch love from God, wee must light our Candle at his fire:
we must not think to bring love to God, but we must fetch love from God, we must Light our Candle At his fire:
pns12 vmb xx vvi pc-acp vvi n1 p-acp np1, p-acp pns12 vmb vvi n1 p-acp np1, pns12 vmb vvi po12 n1 p-acp po31 n1:
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thinke of his love to us, and begge the spirit of love from him, love is a fruit of the spirit That is the course wee ought to take,
think of his love to us, and beg the Spirit of love from him, love is a fruit of the Spirit That is the course we ought to take,
vvb pp-f po31 n1 p-acp pno12, cc vvb dt n1 pp-f n1 p-acp pno31, n1 vbz dt n1 pp-f dt n1 cst vbz dt n1 pns12 vmd pc-acp vvi,
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for GOD will teach our hearts to love.
for GOD will teach our hearts to love.
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Now to stirre us up the more, to adde some motives, and incouragments to labour more to get this affection.
Now to stir us up the more, to add Some motives, and encouragements to labour more to get this affection.
av pc-acp vvi pno12 p-acp dt av-dc, pc-acp vvi d n2, cc n2 pc-acp vvi av-dc pc-acp vvi d n1.
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Let us consider seriously that without this love or God we are dead, and whatsoever comes from us it is still-borne, it is dead:
Let us Consider seriously that without this love or God we Are dead, and whatsoever comes from us it is stillborn, it is dead:
vvb pno12 vvi av-j cst p-acp d n1 cc np1 pns12 vbr j, cc r-crq vvz p-acp pno12 pn31 vbz j, pn31 vbz j:
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without love wee are nothing, without love all that comes from us is nothing, without love I am as a tinkling Cymball sayth Paul. For a man to be nothing in Religion,
without love we Are nothing, without love all that comes from us is nothing, without love I am as a tinkling Cymbal say Paul. For a man to be nothing in Religion,
p-acp n1 pns12 vbr pix, p-acp n1 d cst vvz p-acp pno12 vbz pix, p-acp n1 pns11 vbm p-acp dt j-vvg np1-n vvz np1. p-acp dt n1 pc-acp vbi pix p-acp n1,
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and all that comes from him to be dead, and still-borne, to bee abortive actions who would bee in such a cafe? Therefore let us labour before we doe any thing that is good to have our hearts kindled with the love of God,
and all that comes from him to be dead, and stillborn, to be abortive actions who would be in such a cafe? Therefore let us labour before we do any thing that is good to have our hearts kindled with the love of God,
cc d cst vvz p-acp pno31 pc-acp vbi j, cc j, pc-acp vbi j n2 r-crq vmd vbi p-acp d dt zz? av vvb pno12 vvi c-acp pns12 vdb d n1 cst vbz j pc-acp vhi po12 n2 vvn p-acp dt n1 pp-f np1,
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and then we shall be somebody, and that that we doe will be acceptable, for love sweetens all performances.
and then we shall be somebody, and that that we doe will be acceptable, for love sweetens all performances.
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It is not the action, but the love in the action:
It is not the actium, but the love in the actium:
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as from God it is not the dead favour that comes from him that comforts the soule of a Christian so much,
as from God it is not the dead favour that comes from him that comforts the soul of a Christian so much,
c-acp p-acp np1 pn31 vbz xx dt j n1 cst vvz p-acp pno31 cst vvz dt n1 pp-f dt njp av av-d,
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as the love, and sweetnesse of God in the favour, that is better then the thing it selfe,
as the love, and sweetness of God in the favour, that is better then the thing it self,
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when we have favour from God in outward favours;
when we have favour from God in outward favours;
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Consider the sweetnesse tast and see how gracious the Lord is Psal. 34. The tast of the love and favour of God in the blessing is better then the thing is selfe,
Consider the sweetness taste and see how gracious the Lord is Psalm 34. The taste of the love and favour of God in the blessing is better then the thing is self,
vvb dt n1 n1 cc vvb c-crq j dt n1 vbz np1 crd dt n1 pp-f dt n1 cc n1 pp-f np1 p-acp dt n1 vbz jc cs dt n1 vbz n1,
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for it is but a dead thing.
for it is but a dead thing.
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And so from us back againe to God, what are the things wee performe to him? they are dead:
And so from us back again to God, what Are the things we perform to him? they Are dead:
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but when they are sweetned with the affection of love, done to him as a father in Christ, he tasts our performances as sweet;
but when they Are sweetened with the affection of love, done to him as a father in christ, he tastes our performances as sweet;
cc-acp c-crq pns32 vbr vvn p-acp dt n1 pp-f n1, vdn p-acp pno31 p-acp dt n1 p-acp np1, pns31 vvz po12 n2 p-acp j;
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love makes all wee doe to have a relish, and all that he doth to us:
love makes all we do to have a relish, and all that he does to us:
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therefore wee should labour for this sweet affection.
Therefore we should labour for this sweet affection.
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And with all consider, that we may be called to doe many things in this World;
And with all Consider, that we may be called to do many things in this World;
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surely there are none of us but wee have many holy actions to performe, wee have many things to suffer,
surely there Are none of us but we have many holy actions to perform, we have many things to suffer,
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and indure in the World, many temptations to resist; what shall, or will carry us through all? Nothing, but love;
and endure in the World, many temptations to resist; what shall, or will carry us through all? Nothing, but love;
cc vvi p-acp dt n1, d n2 pc-acp vvi; q-crq vmb, cc vmb vvi pno12 p-acp d? np1, cc-acp vvb;
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if we have loving, and gracious hearts, this affection will carry us through all good actions, through all oppositions and temptations:
if we have loving, and gracious hearts, this affection will carry us through all good actions, through all oppositions and temptations:
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for love is strong as death.
for love is strong as death.
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Considering therefore that there are so many things that will require this affection, this blessed wing,
Considering Therefore that there Are so many things that will require this affection, this blessed wing,
vvg av cst a-acp vbr av d n2 cst vmb vvi d n1, d j-vvn n1,
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and winde of the soul, to carry us along in spight of all that is contrary, through all opposition, let us labour for love,
and wind of the soul, to carry us along in spite of all that is contrary, through all opposition, let us labour for love,
cc n1 pp-f dt n1, pc-acp vvi pno12 a-acp p-acp n1 pp-f d cst vbz j-jn, p-acp d n1, vvb pno12 vvi p-acp n1,
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and that affection will carry us through all. Indeed if we have that, it is no matter what a man suffers:
and that affection will carry us through all. Indeed if we have that, it is no matter what a man suffers:
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a man can never be miserable that hath this affection of love;
a man can never be miserable that hath this affection of love;
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if this heavenly fire be kindled in him, he cannot be miserable, take him in what condition you will, take him upon the wrack.
if this heavenly fire be kindled in him, he cannot be miserable, take him in what condition you will, take him upon the wrack.
cs d j n1 vbi vvn p-acp pno31, pns31 vmbx vbi j, vvb pno31 p-acp r-crq n1 pn22 vmb, vvb pno31 p-acp dt n1.
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S. Paul in the dungen sung at midnight in the dungeon, in the stocks, at an uncomfortable time,
S. Paul in the dungeon sung At midnight in the dungeon, in the stocks, At an uncomfortable time,
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and place, when he had been misused, his heart was inlarged to sing to God out of love. Nay every thing increaseth it;
and place, when he had been misused, his heart was enlarged to sing to God out of love. Nay every thing increases it;
cc n1, c-crq pns31 vhd vbn vvn, po31 n1 vbds vvn pc-acp vvi p-acp np1 av pp-f n1. uh-x d n1 vvz pn31;
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the things we suffer, increaseth this flame:
the things we suffer, increases this flame:
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let a man love God, whatsoever he suffers in a good cause it increaseth his love, hee shall find his love increased with it;
let a man love God, whatsoever he suffers in a good cause it increases his love, he shall find his love increased with it;
vvb dt n1 n1 np1, r-crq pns31 vvz p-acp dt j n1 pn31 vvz po31 n1, pns31 vmb vvi po31 n1 vvd p-acp pn31;
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1449
the more hee loves the more he can suffer, and the more he suffers the more he loves God, and the more he increaseth in a joyfull expectation of the times to come:
the more he loves the more he can suffer, and the more he suffers the more he loves God, and the more he increases in a joyful expectation of the times to come:
dt av-dc pns31 vvz dt av-dc pns31 vmb vvi, cc dt av-dc pns31 vvz dt av-dc pns31 vvz np1, cc dt av-dc pns31 vvz p-acp dt j n1 pp-f dt n2 pc-acp vvi:
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and love is alway with joy & hope, and other sweet affections; it drawes joy with it alwayes, and hope of better things;
and love is always with joy & hope, and other sweet affections; it draws joy with it always, and hope of better things;
cc n1 vbz av p-acp n1 cc n1, cc j-jn j n2; pn31 vvz n1 p-acp pn31 av, cc n1 pp-f jc n2;
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and as joy increaseth, and hope increaseth, so a mans happinesse increaseth in this World.
and as joy increases, and hope increases, so a men happiness increases in this World.
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Therefore it is no matter what a man suffers that hath a gracious, and loving heart, enlarged by the Spirit of God: let him never thinke of what he suffereth of paine, of losses,
Therefore it is no matter what a man suffers that hath a gracious, and loving heart, enlarged by the Spirit of God: let him never think of what he suffers of pain, of losses,
av pn31 vbz dx n1 r-crq dt n1 vvz cst vhz dt j, cc j-vvg n1, vvn p-acp dt n1 pp-f np1: vvb pno31 av-x vvi pp-f r-crq pns31 vvz pp-f n1, pp-f n2,
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1453
and crosses, if God discover his fatherly breast, and shine on him in Christ, and he looke on God reconciled,
and Crosses, if God discover his fatherly breast, and shine on him in christ, and he look on God reconciled,
cc n2, cs np1 vvi po31 j n1, cc vvi p-acp pno31 p-acp np1, cc pns31 vvi p-acp np1 vvn,
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1454
and tast of the joyes of Heaven before hand: if you tell him of sufferings, you tell him of that that incourageth him.
and taste of the Joys of Heaven before hand: if you tell him of sufferings, you tell him of that that Encourageth him.
cc n1 pp-f dt n2 pp-f n1 p-acp n1: cs pn22 vvb pno31 pp-f n2, pn22 vvb pno31 pp-f d cst vvz pno31.
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It is an argument I might be long in, and to great purpose:
It is an argument I might be long in, and to great purpose:
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for if we get this holy fire kindled once, we shall need little exhortation to other duties, it would set us on worke to all,
for if we get this holy fire kindled once, we shall need little exhortation to other duties, it would Set us on work to all,
c-acp cs pns12 vvb d j n1 vvn a-acp, pns12 vmb vvi j n1 p-acp j-jn n2, pn31 vmd vvi pno12 p-acp n1 p-acp d,
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and like the fire of the Sanctuary that never went out:
and like the fire of the Sanctuary that never went out:
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so it is such an affection, that if it bee once kindled in the heart it will never out.
so it is such an affection, that if it be once kindled in the heart it will never out.
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It is a kinde of miracle in ill when we love other things besides God, baser then our selves;
It is a kind of miracle in ill when we love other things beside God, baser then our selves;
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it is as much as if a River should turne backward.
it is as much as if a River should turn backward.
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For man that is an excellent Creature, to be carried with the streame of his affection to things worse then himselfe, it is a kind of monster for a man to abuse his understanding so.
For man that is an excellent Creature, to be carried with the stream of his affection to things Worse then himself, it is a kind of monster for a man to abuse his understanding so.
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What a base thing is it for a man to suffer such a sweete streame as love a holy current to run into a sinke? who would turne a sweete streame into a sinke,
What a base thing is it for a man to suffer such a sweet stream as love a holy current to run into a sink? who would turn a sweet stream into a sink,
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and not rather into a garden? into a sweet place, to refresh that? Our love is the best thing in the World,
and not rather into a garden? into a sweet place, to refresh that? Our love is the best thing in the World,
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and who deserves it better then God, and Christ? we can never returne any thing,
and who deserves it better then God, and christ? we can never return any thing,
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but this affection of love, wee may againe.
but this affection of love, we may again.
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And can wee place it better then upon devine things, whereby we are made better our selves? doth God require our affections for himselfe? No;
And can we place it better then upon divine things, whereby we Are made better our selves? does God require our affections for himself? No;
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it is to make us happy.
it is to make us happy.
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It advanceth our affection to love him, it is the turning of it into the right streame.
It Advanceth our affection to love him, it is the turning of it into the right stream.
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It is the making of us happy that God requires it. For consider all things that may deserve this affection.
It is the making of us happy that God requires it. For Consider all things that may deserve this affection.
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It will keepe us from all sin:
It will keep us from all since:
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what is any sin, but the abuse of love? for the crookednesse of this affection turnes us to present things that is the cause of all sinne.
what is any since, but the abuse of love? for the crookedness of this affection turns us to present things that is the cause of all sin.
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For what is all sin, but pleasure, and honours, and profits the 3. Idolls of the World? all sin, is about them.
For what is all since, but pleasure, and honours, and profits the 3. Idols of the World? all since, is about them.
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And what are all good actions but love well place•? the well ordering of this affection is the well ordering of our lives,
And what Are all good actions but love well place•? the well ordering of this affection is the well ordering of our lives,
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and the misplacing of this affection is the cause of all sinne.
and the misplacing of this affection is the cause of all sin.
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And to make us the more carefull this way, consider that when wee place our affections upon any thing else, consider the vanity of it;
And to make us the more careful this Way, Consider that when we place our affections upon any thing Else, Consider the vanity of it;
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we loose our love, and the thing, and our selves.
we lose our love, and the thing, and our selves.
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For whatsoever else wee love, if we love not God in it, and love it for God; it will perish,
For whatsoever Else we love, if we love not God in it, and love it for God; it will perish,
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and come to nothing ere long.
and come to nothing ere long.
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The affection perisheth with the thing, we loose our affections, and the thing, and loose our selves too misplaceing of it.
The affection Perishes with the thing, we lose our affections, and the thing, and lose our selves too misplacing of it.
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These are forcible considerations with understanding persons.
These Are forcible considerations with understanding Persons.
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And if we would use our understanding, and consideration, and meditation, and our soules, as wee should, to consider of the grounds,
And if we would use our understanding, and consideration, and meditation, and our Souls, as we should, to Consider of the grounds,
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and incouragments we have to love God, and the best things whereby we may be dignified above our selves, it would not be as it is:
and encouragements we have to love God, and the best things whereby we may be dignified above our selves, it would not be as it is:
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we should not bee so devoyd of grace, and comfort.
we should not be so devoid of grace, and Comfort.
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It was a miracle that the 3. yong men should bee in the middest of the furnace,
It was a miracle that the 3. young men should be in the midst of the furnace,
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and bee there as if they were in another place, no hotter.
and be there as if they were in Another place, no hotter.
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And it is a miracle that men should be in the middest of all incouragements that we have to love God: as there is not the like reasons for any thing in the World to keepe our soules in a perpetuall heat, of affection to love God; no motives,
And it is a miracle that men should be in the midst of all encouragements that we have to love God: as there is not the like Reasons for any thing in the World to keep our Souls in a perpetual heat, of affection to love God; no motives,
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or arguments, or incentives, all are nothing to the multitude of arguments, we have to inflame our affections:
or Arguments, or incentives, all Are nothing to the multitude of Arguments, we have to inflame our affections:
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and yet to be cold in the middest of the fire, it is a kind of a miracle, to have darke understandings, and dead affections:
and yet to be cold in the midst of the fire, it is a kind of a miracle, to have dark understandings, and dead affections:
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that notwithstanding all the heavenly meanes we have to keepe a perpetuall flame of love to God, yet to be cold, and darke in our soules:
that notwithstanding all the heavenly means we have to keep a perpetual flame of love to God, yet to be cold, and dark in our Souls:
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let us bewayle it, and be ashamed of it.
let us bewail it, and be ashamed of it.
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What doe we professe our selves? Christians, heires of Heaven, so beloved of God as that he gave his owne Sonne to deliver us, being rebells,
What do we profess our selves? Christians, Heirs of Heaven, so Beloved of God as that he gave his own Son to deliver us, being rebels,
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and enemies, in so cursed a state, as we are all in by nature: poore Creatures, inferiour to the Angells that fell, that he should love man;
and enemies, in so cursed a state, as we Are all in by nature: poor Creatures, inferior to the Angels that fell, that he should love man;
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sinfull dust, and ashes so much as to give his owne Son to free us from so great misery,
sinful dust, and Ashes so much as to give his own Son to free us from so great misery,
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and to advance us to so great happinesse, to set us in heavenly places with Christ, and to have perpetuall communion with him in Heaven, to have such incouragements,
and to advance us to so great happiness, to Set us in heavenly places with christ, and to have perpetual communion with him in Heaven, to have such encouragements,
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and to be cold, and dead hear•ed:
and to be cold, and dead hear•ed:
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nay wilfully opposite in our affections, to bee enemies to the goodnesse of God and grace, having such arguments to love God. And yet how many spirits edged by the Divell, oppose all that is good,
nay wilfully opposite in our affections, to be enemies to the Goodness of God and grace, having such Arguments to love God. And yet how many spirits edged by the devil, oppose all that is good,
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and will not give way to Gods Spirit? God would have them Temples, they will be styes, God would marry them, nay, they will be harlots.
and will not give Way to God's Spirit? God would have them Temples, they will be sties, God would marry them, nay, they will be harlots.
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GOD would have them happy here, and here after: no, they will not, they will have their owne lusts and affections.
GOD would have them happy Here, and Here After: no, they will not, they will have their own Lustiest and affections.
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Let us bee affrayd of these things, as we love our owne soules, and ourselv•s:
Let us be afraid of these things, as we love our own Souls, and ourselv•s:
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and consider what incouragments wee have to love God for which such great things are reserved as, neyther Eye hath seen, nor Eare heard,
and Consider what encouragements we have to love God for which such great things Are reserved as, neither Eye hath seen, nor Ear herd,
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nor hath entred into the heart of man to conceive. FINIS.nor hath entered into the heart of man to conceive. FINIS.
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